On Cosmopolitanism and Forgiveness
... The concept of hospitality as a contract between host and guest, to manage the relationship between them, shows nuances in different cultures around the world. According to some authors (Derrida, 2001;Kant, 2003;Tomillo Noguero, 2013) there are various types of hospitality: contractual (Kant, 2003) or conditional (Derrida, 2001); universal (Kant, 2003); pure or unconditional (Derrida, 2001); and hyperbolic (Derrida, 2001). ...
... The concept of hospitality as a contract between host and guest, to manage the relationship between them, shows nuances in different cultures around the world. According to some authors (Derrida, 2001;Kant, 2003;Tomillo Noguero, 2013) there are various types of hospitality: contractual (Kant, 2003) or conditional (Derrida, 2001); universal (Kant, 2003); pure or unconditional (Derrida, 2001); and hyperbolic (Derrida, 2001). ...
... The concept of hospitality as a contract between host and guest, to manage the relationship between them, shows nuances in different cultures around the world. According to some authors (Derrida, 2001;Kant, 2003;Tomillo Noguero, 2013) there are various types of hospitality: contractual (Kant, 2003) or conditional (Derrida, 2001); universal (Kant, 2003); pure or unconditional (Derrida, 2001); and hyperbolic (Derrida, 2001). ...
Westworld is a science fiction series that proposes a theme park of the future where ‘guests’ can live a Wild West experience without restrictions or reprisals, thanks to reallooking android ‘hosts’ who grant all their wishes. Due to the topic covered, this science fiction series allows its use as a common thread for an article that considers the concept of hospitality, the host-guest relationship and its consequence for the management of tourist destinations. This is achieved through an exegesis of Westworld and an analysis of academic bibliography. First, different concepts of hospitality and what they imply for the host-guest relationship are identified. Subsequently, how different theoretical developments on the resident-tourist relationship are proposed entailing different interpretations and reactions to the same objective reality. In conclusion, it should be noted that when tourism is perceived as subordinating the host to the wishes of the guest (as in Westworld), the appearance of anti-tourism attitudes among residents is only a matter of time, generating conflicts. Furthermore, the importance of dominant interpretive theories in determining the reaction of the local population to events that occur should be highlighted.
... A importância da vida no espaço público, particularmente as oportunidades sociais e culturais (Gehl, 2013). Para Derrida (2001), aliás, não existe tão somente uma questão "ética" dentro dos conceitos de hospitalidade , mas defende que não existe uma outra ética que não aquela da hospitalidade. Isso, a própria palavra que dá origem ao termo, tem como significado primordial "acolhimento", estabelecendo a "ética" como verdadeira morada. ...
... Esses que visam exclusivamente conter os imigrantes indesejados do contato com o grupo étnico-dominante e afastado dos centros urbanos . Logo, a guetização (Wacquant, 2004), vai contra toda a lógica das cidades inteligentes e da proposta de ética da hospitalidade de Derrida (2001). O emprego dos recursos e das tecnologias de forma eficiente, deve servir para também integrar os refugiados no contexto dos centros urbanos. ...
... Derrida discute que, dentro dessa perspectiva ética, é necessária a criação de novas formas de solidariedade, e passa a propor uma transformação das modalidades de pertença da cidade ao Estado para que conquistem autonomia para acolher o estrangeiro (Derrida, 2001 Extrai-se daí a importância de questionar-se sobre mecanismos através dos quais deverá ser feita a inclusão dos refugiados nos contextos dos centros urbanos inteligentes. ...
Fluxos migratórios moldam as populações humanas desde o início dos
tampos. Talvez o mais conhecido seja a travessia do Estreito de Behring, durante
a última era glacial, há 20.000 anos atrás, trazendo o homem, e outras espécies,
é sempre bom lembrar, para o continente americano. Na região do pacífico, há
cerca de 5000 anos, populações da região de Taiwan, se utilizando de suas
habilidades de navegadores, colonizaram as ilhas do Pacífico, chegando a
lugares tão distantes quanto Havaí, Nova Zelândia e Ilha de Páscoa. Esses
fluxos migratórios se deslocaram por vários motivos, e provavelmente um dos
mais comuns tenham sido os conflitos internos e os grandes eventos climáticos.
Ao longo do tempo, essa migração acabou por fundar hábitos, costumes, a gerar
grupamentos humanos que nos legaram tradições como a Haka, dança de guerra
criada pelos Maori, realizada hoje, em 2024, pela neozelandesa Hana-Rawhiti
Maipi-Clarke, a mais jovem deputada a tomar posse no parlamento da Nova
Zelândia, em honra aos seus antepassados. Os habitantes da ilha de Páscoa nos
legaram os gigantescos moai, estátuas de pedra que até hoje dão testemunho da
presença dos seus construtores, mas que também nos alertam para a destruição
do meio ambiente pelo próprio homem, que parece ter dizimado todas as árvores
da Ilha, a tornando inabitável, e gerando um novo fluxo migratório
... And, although the word "generosity" does not occur in that essay, it would be easy to see how "superabundance" involves a generosity, or hospitality, of meaning. This, in turn, allows us to connect Derrida's foundational essay to later work on radical generosity and hospitality, in which he had taken a heightened interest by 2000 (Derrida 2000(Derrida , 2003. In this work, we show presently, Derrida may support informal university moves towards greater inclusiveness, as discussed above and as extended through student initiatives. ...
Recent legislation in Texas changes the legal civic engagement landscape. With Diversity, Equity, and Inclusion programs now prohibited on public university campuses, advocates of affirmative steps to reach historically underserved groups may face unexpected obstacles. And recent Supreme Court decisions, on the use of race as a factor in college admissions, further increase the challenges. Due to these shifts in the goals public universities can legally pursue, what are the most appropriate civic engagement policy steps to eliminate barriers to success and realize a diverse student body? Building on the Town Hall program at Tarleton State University, and the specific ways in which it leverages trust, we make three recommendations: (1) Institutions should maintain an openness to outreach, through the leadership of student groups and invited guest speakers and other initiatives, to those on campus who struggle with the burden of invisibility; (2) Town Hall and related civic engagement programs should fine-tune the selection of advanced peer leaders, making it easier for them to pursue expertise in the classroom, in turn facilitating their ability to attract speakers as recommended in (1); and (3) institutions should ensure an opening for representatives to travel to underserved parts of the state, with the effect if not University-wide intention of increasing inclusion. Building on the research of Eric Morrow, Boleslaw Z. Kabala, and Christine Hartness in 2023, we seek to leverage trust for the sake of a genuinely inclusive environment, consistent with current legal limitations on civic engagement in Texas.
... Hacia la segunda mitad de los años noventa del siglo pasado, un grupo destacado de pensadores emergió en el discurso sobre lo social. Figuras como Beck et al. (1994), Castells (1996) y Bauman (1989 ocuparon posiciones centrales, amalgamando ideas que se remontaban a intelectuales franceses desde la década de 1960 hasta finales de los años 80, un espectro diverso y complejo que abarcaba desde Foucault (1973) y Kristeva (1969) hasta Bourdieu (1999) y Derrida (2001). Independientemente de quién lo percibiera, la realidad evidenciaba un cambio profundo en la percepción y comprensión de los fenómenos sociales, tan vasto y complejo como era experimentado. ...
Introducción: la teoría de la sociedad del riesgo de Ulrich Beck es esencial para entender las problemáticas de la intervención social en un mundo en constante cambio. Dicha teoría destaca la gestión del riesgo y la desigualdad social como elementos centrales, presentando desafíos para las políticas sociales. Metodología: nuestro análisis explora cómo estos conceptos pueden aplicarse en la práctica, abordando las dificultades y estrategias necesarias en un entorno dinámico. Se ha realizado una revisión teórica basada en la obra de Beck, complementada con estudios de caso contemporáneos de intervención, así como informes y estadísticas sobre desigualdad, precariedad laboral y crisis sociales. Resultados y discusión: los resultados indican que la teoría de Beck es útil para analizar problemáticas actuales en la acción social, especialmente en términos de gestión del riesgo, individualismo, desigualdad, desaparición de instituciones tradicionales, reflexividad, control social y precariedad laboral. Conclusiones: la teoría de Beck proporciona un marco valioso para entender y abordar las problemáticas de la intervención social en un mundo cambiante. Gestionar el riesgo, luchar contra la desigualdad, adaptarse a la privatización de servicios, y desarrollar estrategias reflexivas y sostenibles son fundamentales para mejorar la capacidad de la sociedad para enfrentar los riesgos de la modernidad.
... (Arendt 2002, 235) Im Folgenden möchte ich mich nicht von dieser mit dem Verzeihen verbundenen Hoffnung verabschieden, sondern von einer zu wörtlichen Interpretation des Arendtschen Gedankens: ein Verzeihen im eigentliche Sinne dürfe nicht der menschlichen Ökonomie von Gabe und Gegengabe folgen, der auch die Vergeltungslogik der Rache entspringt, sondern müsse uns von dieser Ökonomie befreien. Derrida hat diesen Gedanken präzisiert, als er die Vergebung im eigentlichen Sinne als ein freies Geschenk ohne Gegengabe und Vorbedingung beschrieb: ein bedingungsloses Verzeihen (Derrida 2001). Während Derrida davon ausging, dass ein solches Verzeihen in der sozialen Realität nie möglich ist, sondern dort immer an Bedingungen geknüpft ist, scheinen andere wie Martha Nussbaum (2016) ein unbedingtes Verzeihen auch in der sozialen Wirklichkeit für moralisch angemessen zu halten. ...
Zusammenfassung
Ausgehend von der Beobachtung, dass die Rache heute von der Philosophie entweder ganz ignoriert oder mit ihren exzessiv gewalttätigen Formen gleichgesetzt und moralisch verurteilt wird, möchte der Beitrag ein differenzierteres Bild der Rache skizzieren. Dabei wird auch die Vorstellung kritisiert, Rache und Verzeihen seien in der sozialen Realität einander ausschließende Gegensätze. Im ersten Teil wende ich mich, ausgehend von verschiedenen neueren philosophischen Arbeiten, gegen ein essentialistisches und idealisiertes Verständnis des Verzeihens. Ich plädiere dafür, bei der Bewertung von Verzeihen und Rache auch ihre jeweilige Rolle mit Blick auf die Aufrechterhaltung oder Ausgleichung ungleicher Machtverhältnisse und ihre Funktion für die Selbstermächtigung von Opfern von Übergriffen und die Wiederherstellung ihrer Selbstachtung zu berücksichtigen. Im letzten Teil zeige ich an drei Beispielen, dass ein Prozess der moralischen Reparatur nicht selten kleine Racheelemente integrieren muss, um das Verzeihen zu ermöglichen.
... The alphabetical languages function to name the world which produced a reality comprised of separate forms (beings). A being is characterized by a unique identity that differs itself from the rest of reality, and defers other meanings (Derrida, 2001). Conceiving reality on the basis of being privileges the aspects of reality that separate aspects of the world and is thus a source of a dualism. ...
This conceptual paper examines the considerable scope of leadership theories built from literature originating in the West to focus on the ‘process’ of leadership. By opening the door to include traditional Chinese thought, the worldview of Western tradition is challenged using the work of philosopher and sinologist François Jullien. Chinese culture views process as the basis of transformation and renewal in the world. It is explained through ‘the propensity of things’ in relation to European ontology and causality. Recognizing the evolving nature of reality through the generic Chinese notion of shi 勢 , which serves as a conceptual tool for Jullien, leadership process is understood as an aspect of organization propensity. Shi 勢 is then recognized as a leading force encompassing human agency that is able to open a new avenue for research nurturing the emerging quantum phase of leadership.
... Forgiveness is perceived as an extremely difficult decision. Derrida (2005) claims that in many situations, this decision is even impossible to make. However, it often appears to be the only way to overcome crises in interpersonal relationships marked by harm (Tutu 2000;Nussbaum 2016). ...
... The texts of Ricoeur (2004) and Derrida (2004) show that ideologies of reconciliation are most often generally and imprecisely formulated. These ideologies frequently exist at two levelsinstitutional and individual. ...
The war in Bosnia and Herzegovina (1992–1995) is the historic background of this paper, as produced in the documents presented during international and national trials concerning war crimes committed during this period. A literature review forms the analytical basis and contains various empirical and theoretical studies from the fields of philosophy, war sociology, and social epistemology. The aim of this paper is to analyse the normative orientations and social values that affect (1) the feelings of moral and social understanding (or non-understanding) after the genocide and the joint criminal enterprise in Bosnia and Herzegovina in the context of legitimizing transitional capitalism, (2) the actions of individuals, organizations, and states as well as the entire social community in the post-war society, and (3) the process of reconciliation and trust in post-war society. The analysis makes evident the usual tendency in a post-war society to deify one’s own ethnic (religious) group, while the consequence of such false self-infatuation with “our” collective is that the “other” that is not ours becomes undesirable. It must be, as evidence of patriotism and unconditional emotional loyalty to “our holy issue”, wiped out for good. Ethnic cleansings, joint criminal enterprises, and genocides thus become a normal means of ethnopolitical—i.e. biopolitical—“management of differences”. At the same time, ethnocorruption and ethnobanditry can erroneously be qualified as the least transparent and, for social and criminological research, the most difficult phenomena (or manifestations) of social pathology. The difficulty lies in the fact that ethnocorruption and ethnobanditry are in many respects related and intertwined with the simultaneous institutional and organizational processes of regulating (or not regulating) the economic and political globalization and transfer of ownership during the transition from socialist self-management to a new type of economy.
... It is forced to think again about legacies of destruction that are continuously renewed (that is, the deeper costs of an ongoing colonisation of 'res nullius' territories and their resources, organised violence against mass farmed animals, the effects of melting ice, disappearing food supplies and wildlife populations) and their contribution to the expanding risks of wholesale ecosystem collapse (Skillington, 2020a;2020b). While unlimited hospitality towards this nature may be an impossible hospitality (Derrida, 2001) as an ideal, it does compel deeper reflection on the question of who can legitimately be excluded from thicker spheres of cosmopolitan justice and why. In that, it triggers further critical engagement with obligations to recognise the normative status of the other as an autonomous agent deserving of recognition, hospitality and various other duties of care. ...
This chapter focuses on the relative silence among criminologists regarding the scandal of the use of the death penalty and extrajudicial killings as the preferred response to drug offenses in Southeast Asia. It is a scandal aggravated by the tendency to apply such a barbaric measure more frequently to African and Asian suspects than to Europeans convicted of drug offenses in Asia. When President Barack Obama warned the government of the Philippines to stop executing thousands of poor citizens in the name of the war on drugs, President Rodrigo Duterte called Obama the ‘son of a whore’ and told him to ‘go to hell’ for canceling their planned meeting (Holmes, Oliver in https://www.theguardian.com/world/2016/sep/06/son-of-a-whore-was-not-meant-to-be-personal-duterte-tells-obama). Criminologists maintained a state of amnesia or what Stan Cohen called the ‘state of denial’ as if such mass killings are instances of euthanasia in Asia, as Jacques Derrida (The Death Penalty, University of Chicago Press, Chicago, 2017) suggested.
This article explores religious understandings of interpersonal forgiveness in post-conflict contexts. It challenges views that portray religious perspectives as purely normative, prescriptive, and insensitive to life’s complexities. This study draws from 75 in-depth interviews with religious leaders from Bosnia and Herzegovina’s three largest faith communities (Islamic Community, Roman Catholic Church, and Serbian Orthodox Church). Using grounded theory methodology for data collection and analysis, this research reveals three interrelated conceptualizations of forgiveness: (1) forgiveness as a dispensation from justified punishment, (2) forgiveness as an emotional process, and (3) forgiveness as a spiritual transformation. This paper further examines forgiveness along the dimensions of procedurality, collectivity, conditionality, and memory. Forgiveness emerges as a fragmented, non-linear process shaped by both individual and collective factors. While some fundamental openness toward forgiveness is often seen as unconditional, its progression depends significantly on the wrongdoer’s actions and broader context. Finally, the findings show that forgiveness does not imply forgetting, yet it substantially influences how past injuries are remembered and commemorated.
Both Durkheim and Derrida think through the ‘structurality of structure’, or the arbitrary and empty nature of a central, onto-theological/metaphysical authority. In response, Derrida articulates a deconstructive ethics and politics that remains continuously open to the infinite alterity of the other and that subverts metaphysical thought. Durkheim, however, concludes that structure is an inherent feature of social life. He argues that all moral systems necessarily contain metaphysical dimensions that deconstruction actively works against, notably through the notion of the sacred. This article discusses Derrida's deconstructive ethics and politics, assesses its claims from a Durkheimian perspective, and argues that deconstruction contains a notion of the sacred in the form of infinite alterity. Deconstruction thus contains a moral authority and is marked by an unacknowledged onto-theology. Derrida's democracy to come thus creates a stable and structured group identity and constitutes a form of what Durkheim identifies as the cult of the individual.
Durkheim et Derrida réfléchissent tous les deux sur la ‘structuralité de la structure’, ou la nature arbitraire et vide d'une autorité centrale onto-théologique/métaphysique. En réponse, Derrida articule une éthique et une politique déconstructives qui restent constamment ouvertes à l'altérité infinie de l'autre et qui subvertissent la pensée métaphysique. Durkheim conclut, au contraire, que la structure est un élément inhérent de la vie sociale. Il argumente que tous les systèmes moraux contiennent nécessairement des dimensions métaphysiques auxquelles la déconstruction s'oppose, notamment par la notion du sacré. Cet article examine l’éthique et la politique déconstructives de Derrida, évalue ses arguments d'un point de vue durkheimien, et argumente que la déconstruction contient une notion du sacré sous forme d'altérité infinie. La déconstruction contient donc une autorité morale et elle est marquée par une onto-théologie non-reconnue. La démocratie à venir de Derrida crée donc une identité de groupe stable et structurée, et elle constitue une forme de ce que Durkheim appelle le culte de l'individu.
In this article, I analyze the process of political and generational change—from the end of the dictatorship to the present—that made possible emerging gestures of reconciliation between younger generations. Drawing from Derrida’s reflections, I propose that, reconciliation (if ever takes place) becomes possible as it is dissociated from forgiveness and linked to justice. For Derrida, although justice is impossible since the harm caused by the offense is irreparable, legal action is crucial for re-dignifying the victims and guaranteeing the right to life and identity in society. Next to legal action, reconciliation is also made easier by generational change.
This article engages with the mental and emotional transition of victims in the post-violation process in light of recent retributive theories. It argues that two separate yet related needs of victims must be addressed by legal intervention: normative vindication and therapeutic recovery. Retributive punishment can be said to right the wrong done to victims, expressing the message that they are violated and should be vindicated. It achieves this by reaffirming their normative status while also addressing and redressing their sense of injustice and moral vulnerability: normative restoration. However, the senses of injustice and moral vulnerability are different from those of injury, loss, and grief. Even if retributive punishment provides a means of communicating solidarity with victims in a normative sense, it is doubtful how it provides healing for the losses and injuries left unrepaired. Victims also require a therapeutic intervention, allowing them to come to terms with the sufferings of violation: ethical restoration. This article claims that recent victim-oriented retributivism highlights a dimension of punishment that has not been sufficiently explored in penal theory by providing normative restoration, but it is not clear whether it is structurally well positioned to address and heal the deeper wounds caused by criminal violation.
This chapter focusses on the moral value humanity underlying the principle of medical neutrality (also referred to as political neutrality). Should it be considered an obligation, as being unconditional and in that sense, an absolute moral value? It seems that both the absolute and the relative are at play here. The contradictory logic in humanity appears similar to the paradox Jacques Derrida identified within the concept of forgiveness. There is the unconditional value of humanity, like charity, to provide medical care to those in need. At the same time, there is the pragmatic imperative of historical, legal or political conditions which demand the opposite (taking sides). These two remain irreducible: medical action thus has to be related to a moment of unconditionality to avoid being reduced to a strategic, political or economic calculation. On the other hand, such unconditionality can hardly be permitted in operational practice, as decisions would be deduced from incontestable ethical precepts or principles. It requires respect for both extremes. Military health care personnel are thus continually confronted with immensely difficult decisions: whether to judge, or condemn, who to deem innocent and where to show humanity and treat the sick and wounded.
This article examines community, friendship, and hospitality in Teju Cole’s novel Open City, drawing on Nancy’s The Inoperative Community, Blanchot’s The Unavowable Community, and Derrida’s The Politics of Friendship and Of Hospitality. I aim to show how the representation of migratory experiences in this novel revolves around the contrast between operative communities based on immanence, fusion, and essentialist concepts such as race and ethnicity, and inoperative and elective communities characterized by openness and exposure to alterity. I examine how friendship and hospitality prove to be the necessary force in the novel to transform New York and Brussels into truly “open cities” hospitable to people of different races.
As the process of globalization accelerates, the international perspective of college students becomes increasingly significant for both national development and personal growth. Ideological and political education, as a vital component of higher education, plays a crucial role in cultivating students' values, worldviews, and life perspectives, as well as expanding their international vision. This paper analyzes the mechanisms and effects of ideological and political education, exploring its key role in broadening college students' global perspective. Through specific examples and data, the article elaborates on how ideological and political education promotes the expansion of students' international vision through various methods such as classroom teaching, social practice, and online education. The aim is to provide useful references for higher education practitioners, with a view to advancing and innovating ideological and political education in universities.
This research explored whether customer forgiveness mediated the relationships between service failure severity (SFS) and customers’ coping behaviors and examined the moderating role of perceived justice in the proposed model. The results indicated that customer forgiveness played a crucial role in restoring relationships and reducing customers’ avoidance. Higher perceptions of justice for service providers’ recovery efforts weakened the negative effect of SFS on customer forgiveness. Additionally, the results showed that perceived high distributive justice attenuated the negative effect of SFS on customer forgiveness when perceived interactional justice was low. Such an attenuating effect decreased when perceived interactional justice increased.
The main problem I want to address here is related to a kind of prosaic paradox, which everybody knows: on one side religions are a way of explaining the genesis of violence – for example in terms of spiritual evasion, like in the case of Kierkegaard’s vision – and a way of escaping it but, at the same time, insofar as religions are carriers of moral views (and take part in their “secular” construction) they constitute a great part of those collective axiologies I illustrated in chapter four, which are possible triggers of punishment. Moral axiological systems are inclined to be the condition of possibility of conflicts that can lead to violent outcomes.
This essay presents a case study of a collaborative workshop and exhibition at Nafasi Art Space in Dar es Salaam with the Korean artist collective Bang & Lee. Funded by the Korea Foundation, the project was initially structured as a traditional curator/artists residency, but the COVID-19 pandemic required us to revise this format. Bang & Lee’s Artist Stone ceramic 3D printing initiative served as a point of departure to explore connections, parallels, and contrasts in Tanzanian and Korean design, patterns, and visual cultures. This essay examined the collaborative workshops and culminating exhibition at Nafasi as a case study to analyze art and curating as a mediator of interactions between Asia and Africa and reflect more broadly on modes of intercultural engagement when international travel is not possible.
The aim of this article is to carry out a narrative analysis of Genesis 19:1-14 using Robert Alter's theory of narrative analysis. The story of Lot, the two angels, and the inhabitants of Sodom, is traditionally interpreted as a narrative of punishment for the Sodomites' sin of homosexuality. However, through the narrative analysis carried out it was found that the main crime of the people of Sodom was their violation of the values of hospitality towards strangers. Thus, it can be concluded that the value of hospitality towards strangers, which is part of social morality, is the main value promoted by the Old Testament.
Jacques Derrida afirma que el perdón está envuelto en una aporía según la cual solo se puede perdonar lo que es imperdonable. Perdonar lo perdonable sería tan solo un modo de excusar o de saldar una deuda. Si entonces únicamente hay perdón de lo imperdonable, el perdón debe hacer lo imposible y atravesar su propia imposibilidad. Esta manera de aproximarse al perdón cuestiona la lógica de las condiciones que determinan cuándo algo es perdonable, pero también toda certeza en cuanto a su tener lugar, a la posibilidad de su teorización, objetivación o presentación. En este artículo expondré algunos de los aspectos en los que Derrida se separa tanto de Hannah Arendt como de Vladimir Jankélévitch en torno al límite entre el perdón y lo imperdonable. A partir de esto abordaré el «si lo hay» que acompaña al perdón derridiano, no tanto como una duda sobre su existencia, sino como la marca de un «indecidible», una instancia secreta, irreductible e inapropiable a toda forma de determinación. Se llega así a plantear que Derrida no aspira a elaborar una teoría sobre el perdón y sus posibilidades, sino que más bien lo inscribe en una reflexión sobre la justicia, heterogénea al derecho o a la ley, pero no obstante indisociable de sus formas. Este desajuste abre un amplio campo de interrogación sobre lo que pueda implicar tornar posible la imposibilidad del perdón.
Cet article analyse les mécanismes de la mémoire et de l’écriture de l’indicible, tels qu’ils apparaissent dans le dernier roman de Monica Sabolo, La Vie clandestine (2022). L’auteure y met en scène les tours et les détours d’une mémoire traumatique censée au départ n’avoir rien à lui dire à propos d’une histoire volontairement très éloignée de sa vie personnelle. En effet, dans un premier temps, Sabolo s’attache à l’écriture d’une enquête sur un assassinat perpétré dans les années 1980 par deux jeunes femmes, membres du groupe terroriste de gauche Action directe. Néanmoins, au fur et à mesure de l’avancement du récit, il en résulte une construction narrative complexe où l’histoire des terroristes est constamment tressée, par le travail souterrain de la mémoire, à l’histoire familiale de l’auteure-narratrice. Le récit de la violence infligée lors d’un attentat politique à portée générale et collective fait ainsi de plus en plus écho au trauma individuel de l’auteure-analyste. Sa mémoire traumatique s’immisce pour la forcer à dire quelque chose sur l’indicible du trauma personnel, même quand celui-ci est censé rester en dehors de ce qui est raconté. En fin de compte, la démarche extérieure de la narratrice tournée vers des faits qui, apparemment, n’ont rien à voir avec son histoire personnelle s’avère être surtout une démarche intérieure, intime, dont la véritable quête reste la nécessité d’exprimer, par l’écriture, l’indicible de la violence subie ou accomplie, et de poser la question toujours béante de l’(im)possibilité du pardon.
Forgiveness is widely considered a paradigm of supererogation: it seems to be morally permissible without being obligatory, and it seems to be almost always admirable and praiseworthy. I want to show that the phenomenon is a bit more complicated, and that many instances are hard to describe as supererogatory. First, I will distinguish forgiveness from some other responses to the transgression (ignoring, excusing, letting go). Second, I will examine the philosophical debate over the question of whether or not the victim should wait for the transgressor to fulfil some kind of condition (e.g., repentance, apology, compensation) before forgiving, and how this might affect the supererogatory status. Third, I look at more serious cases of transgression and ask what it might mean for something or someone to be unforgivable.
The history of social revolution in Aceh is not concluded with the arrests and killings of the prominent figures of the “rebellion” through the people’s judiciary. In the core of it, there existed the confiscation of property and land, the expulsion of families from the region, the forced marriages of Uleebalang widows, and the stripping of royal titles from their names. This article depicts the reality of their community identity in the city of Lhokseumawe, Aceh, Indonesia, aftermath the 1945–1957 Acehnese conflict. Historiographical arguments about the “Cumbok affair” were dominated by elitist views which did not provide equal opportunities for the losing parties in political contestation at the time. This particular study applies an ethnographic method in its research process. Observations, in-depth interviews and document handling were implemented to collect data about the Uleebalang descendants’ decision to avoid politics and to stay aloof in government positions due to past historical trauma. To obtain a more comprehensive data, this study ascertained that the feud between the ulema and the Uleebalangs was caused by a disappointment coming from the ulema when some of the Uleebalangs acknowledged the Dutch sovereignty over Aceh. This prolonged conflict was recently considered one of the social phenomena that escalated a social revolution in Acehnese society. This revolution has caused a social change, where the social status of the Uleebalangs shifted due to the abolishment of the Uleebalangan institution after the bloody incident.
Jacques Derrida, the French philosopher and public intellectual, is commonly associated with the term “deconstruction.” As someone for whom America was to play a consequential role in his career, he started life with an appropriate given name, “Jackie,” named after Jackie Coogan, the child actor from California. He was born in El Biar, Algeria, in 1930 to what he would often describe as an assimilated petit bourgeois Sephardic Jewish family. It is difficult to circumscribe his influence. His academic reach extended from the humanities and social sciences to law schools, psychoanalytic institutes, art exhibits, and theatre. His written work exceeded the confines of genre as well as discipline: poetry ( Rams ); theatre (Marx en Jeu ); pseudo‐epistolary novel ( The Postcard ); life writing ( Circumfessions , Counterpaths, Monolingualism of the Other ): typographical experimentation ( Glas ). He was the subject of two documentary films ( D'Ailleurs Derrida , Faathy 1999; Derrida , Dick & Kofman 2003) and acted in another ( Ghostdance .)
This article looks at the hitherto ignored project by the Indian Khilafat Movement to establish a republican government in the city of Mecca after the collapse of the Ottoman Empire. It argues that while activists of the Khilafat Movement were able to articulate an ethical vision of a transnational state rooted in the Islamic concept of fraternity (ikhvat), they were unable to effectively bring this vision to bear on the domain of the political, especially in the confrontation with the emerging power of the Saudi state and its intellectual allies.
William Wordsworth's later poetry complicates possibilities of life and art in war's aftermath. This illuminating study provides new perspectives and reveals how his work following the end of the revolutionary and Napoleonic wars reflects a passionate, lifelong engagement with the poetics and politics of peace. Focusing on works from between 1814 and 1822, Philip Shaw constructs a unique and compelling account of how Wordsworth, in both his ongoing poetic output and in his revisions to earlier works, sought to modify, refute, and sometimes sustain his early engagement with these issues as both an artist and a political thinker. In an engaging style, Shaw reorients our understanding of the later writings of a major British poet and the post-war literary culture in which his reputation was forged. This title is part of the Flip it Open Programme and may also be available Open Access. Check our website Cambridge Core for details.
Violence has always played a part in the religious imagination, from symbols and myths to legendary battles, from colossal wars to the theater of terrorism. The Oxford Handbook of Religion and Violence offers intersections between religion and violence throughout history and around the world. Its forty chapters include overviews of major religious traditions, showing how violence is justified within the literary and theological foundations of the tradition, how it is used symbolically and in ritual practice, and how social acts of violence and warfare have been justified by religious ideas. They also examine patterns and themes relating to religious violence, such as sacrifice and martyrdom, which are explored in cross-disciplinary or regional analyses; and offer major analytic approaches, from literary to social scientific studies.
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