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Dialogical Hospitality as a Habitat for Peace
Abstract
In this chapter, ‘Dialogical Hospitality as a Habitat for Peace’, François Mifsud traces the notion of peace as a quality of a relationship between human beings has been the object of many conflicts and wars. A historical archetypical situation that explains this contradictory reality is the Pax Romana (Roman Peace) where the Roman wars and violent colonisations were animated by the objective of peace. Thus, the same instance in which an individual or a community attempts to express a definition of peace becomes the same instance that estranges (othering) others, creating conflicts and in extreme situations wars. This contradictory situation, where the communication of peace becomes the announcement of conflicts and wars, reveals the necessity for a habitat that presides and creates the possibility for people to dialogue and exchange their different notions of peace. In this chapter, Mifsud identifies this habitat for peace with the notion of dialogical hospitality; this becomes the space for strangers to relate and to exchange their notion of peace in peace.
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Neoliberalism--the doctrine that market exchange is an ethic in itself, capable of acting as a guide for all human action--has become dominant in both thought and practice throughout much of the world since 1970 or so. Writing for a wide audience, David Harvey, author of The New Imperialism and The Condition of Postmodernity, here tells the political-economic story of where neoliberalization came from and how it proliferated on the world stage. Through critical engagement with this history, he constructs a framework, not only for analyzing the political and economic dangers that now surround us, but also for assessing the prospects for the more socially just alternatives being advocated by many oppositional movements.
For more than forty years Jacques Derrida unsettled and disturbed the presumptions underlying many of our most fundamental philosophical, political, and ethical conventions. In The Philosophy of Derrida, Mark Dooley and Liam Kavanagh examine Derrida’s large body of work to provide a succinct overview of his core philosophical ideas and a balanced appraisal of their lasting impact. The authors make accessible Derrida’s writings by discussing them in a vernacular that renders them less opaque and nebulous, and by situating Derrida squarely in the tradition of historicist, hermeneutic and linguistic thought, his objectives and those of “deconstruction” are rendered considerably more convincing. From his early work on Husserl, Hegel and de Saussure, to his final writings on justice, hospitality and cosmopolitanism, Derrida is shown to have been grappling with the vexed question of national, cultural and personal identity and asking to what extent the notion of a “pure” identity has any real efficacy. Viewed from this perspective Derrida appears less as a wanton iconoclast, for whom deconstruction equals destruction, but as a sincere and sensitive writer who encouraged us to shed light on our historical constructions so as to reveal that there is much about ourselves that we do not know.
With the fall of communism, there is a risk that democracy either falls into the pattern of seeking unanimity and a lack of struggle over issues, or into a pattern of seeking conflict based on identity or other non-useful characteristics so easily grapsed by the far right. Mouffe argues instead for a third way - agonistic pluralism. This respects that politics needs adversaries, but not adversaries who consider one another enemies.
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