In this essay I wish to add my voice to Michael H. Mitias’s polemic with Robert E. Allinson’s view that an Enlightenment-driven reform of the human world is desirable, and even necessary. Allinson calls the outcome of such a reform the “New Enlightenment.” I also consider the few main threads of Mitias’s alternative proposal for repairing the human world, which involves the reinterpretation of the Enlightenment ideology, and I strive to show that, contrary to Mitias’s belief, both his and Allinson’s positions have important common points. Moreover, I also take a closer look at Mitias’s project, especially his postulate to begin funding the reforming of the human world in human nature.
{"title":"How Do We Shape a Reform of the 21st-Century Human World in an Enlightenment Spirit? On Projects by Robert E. Allinson and Michael H. Mitias","authors":"M. Czarnocka","doi":"10.5840/du202333114","DOIUrl":"https://doi.org/10.5840/du202333114","url":null,"abstract":"In this essay I wish to add my voice to Michael H. Mitias’s polemic with Robert E. Allinson’s view that an Enlightenment-driven reform of the human world is desirable, and even necessary. Allinson calls the outcome of such a reform the “New Enlightenment.” I also consider the few main threads of Mitias’s alternative proposal for repairing the human world, which involves the reinterpretation of the Enlightenment ideology, and I strive to show that, contrary to Mitias’s belief, both his and Allinson’s positions have important common points. Moreover, I also take a closer look at Mitias’s project, especially his postulate to begin funding the reforming of the human world in human nature.","PeriodicalId":36732,"journal":{"name":"Dialogue and Universalism","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71256075","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The human influence on the earth’s ecosystem has become so destructive that we need a new vision of the world that will offer hope. The article is an attempt to create a new interdisciplinary way that takes into account the role of symbiosis in the functioning of life on Earth. Australian scholar Glenn Albrecht postulates the conceptual framework for the new epoch and calls it the Symbiocene. which will be characterized by replicating symbiotic life processes in human activities. At the same time, science clearly states that the relationships among organisms are predominantly cooperative and symbiotic in nature. The article focuses on three selected phenomena in which close multilateral cooperation plays a significant role. These are: the life of lichens, the functioning of mycelium with plants, especially the role of Mother Trees over young stands, and permaculture as an example of symbiotic agriculture. We take these examples as a training in collective imagination in good interspecies living and draw on selected literary texts. We believe that the idea of the Symbiocene, an inclusive and integrative philosophy of life, has great potential to become a new direction not only in the natural sciences, but also in the social sciences and humanities.
{"title":"On the Role of Symbiotic Thinking in the Age of the Anthropocene","authors":"Piotr Skubała, Magdalena Ochwat","doi":"10.5840/du202333217","DOIUrl":"https://doi.org/10.5840/du202333217","url":null,"abstract":"The human influence on the earth’s ecosystem has become so destructive that we need a new vision of the world that will offer hope. The article is an attempt to create a new interdisciplinary way that takes into account the role of symbiosis in the functioning of life on Earth. Australian scholar Glenn Albrecht postulates the conceptual framework for the new epoch and calls it the Symbiocene. which will be characterized by replicating symbiotic life processes in human activities. At the same time, science clearly states that the relationships among organisms are predominantly cooperative and symbiotic in nature. The article focuses on three selected phenomena in which close multilateral cooperation plays a significant role. These are: the life of lichens, the functioning of mycelium with plants, especially the role of Mother Trees over young stands, and permaculture as an example of symbiotic agriculture. We take these examples as a training in collective imagination in good interspecies living and draw on selected literary texts. We believe that the idea of the Symbiocene, an inclusive and integrative philosophy of life, has great potential to become a new direction not only in the natural sciences, but also in the social sciences and humanities.","PeriodicalId":36732,"journal":{"name":"Dialogue and Universalism","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135497041","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Terminologically, the “topos of mu” and the “predicative self” originated in the Kyoto School and are traceable to the work of its founder NISHIDA Kitarō. The full phrase was coined by NAKAMURA Yūjirō. Conceptually, the topos of mu or place of nothingness is Nishida’s development of the Buddhist notion of anatta or no self and radiating out from that locus of emptiness is a self constituted by its predicates or the things to which it is connected by an existential copula. Deeply ingrained in Western languages, metaphysics, and religion is the subjective self, in both the linguistic and psychological senses of “subjective.” That Buddhism, as reworked by the Kyota School, or Daoism, or any other non-Western tradition of thought, will catch on in the West was a puerile fantasy of some members of the first generation of environmental philosophers. There is a good chance, however, that the Western worldview may evolve toward a similar conception of the self—as ecological, relational, or systems thinking becomes ever more ingrained. We in the West may come to understand that we are constituted by our social and environmental relationships, in which we are deeply embedded and on which we are utterly dependent, such that world care is the essence of self-help.
{"title":"The Topos of Mu and the Predicative Self","authors":"J. Baird Callicott","doi":"10.5840/du202333216","DOIUrl":"https://doi.org/10.5840/du202333216","url":null,"abstract":"Terminologically, the “topos of mu” and the “predicative self” originated in the Kyoto School and are traceable to the work of its founder NISHIDA Kitarō. The full phrase was coined by NAKAMURA Yūjirō. Conceptually, the topos of mu or place of nothingness is Nishida’s development of the Buddhist notion of anatta or no self and radiating out from that locus of emptiness is a self constituted by its predicates or the things to which it is connected by an existential copula. Deeply ingrained in Western languages, metaphysics, and religion is the subjective self, in both the linguistic and psychological senses of “subjective.” That Buddhism, as reworked by the Kyota School, or Daoism, or any other non-Western tradition of thought, will catch on in the West was a puerile fantasy of some members of the first generation of environmental philosophers. There is a good chance, however, that the Western worldview may evolve toward a similar conception of the self—as ecological, relational, or systems thinking becomes ever more ingrained. We in the West may come to understand that we are constituted by our social and environmental relationships, in which we are deeply embedded and on which we are utterly dependent, such that world care is the essence of self-help.","PeriodicalId":36732,"journal":{"name":"Dialogue and Universalism","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135497048","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Recent restrictions of movement during the pandemic have forced people worldwide, even neo-luddites, to turn to communicating online. The virtualization of social processes that we are witnessing today, suggests constant rethinking of the role of the Internet for humanity so that we could optimize conditions of our existence that seem to be irreversibly transformed by technology, and integrate every individual with a unique set of features in the life of society. The author deals with the notions of cyberinclusion, virtual ghetto, isolation and alienation to come to the conclusion that virtual communication allows one to form communities based not on segregation criteria of socio-demographics, but on unifying grounds of shared interest. Cyber inclusion already exists, along with virtual ghettoization; for the former to prevail, people must be ready to communicate beyond borders, regardless of their socio-demographical characteristics, state of health, or immediate benefit.
{"title":"Cyber Inclusion vs Isolation","authors":"Zhanna Vavilova","doi":"10.5840/du20233315","DOIUrl":"https://doi.org/10.5840/du20233315","url":null,"abstract":"Recent restrictions of movement during the pandemic have forced people worldwide, even neo-luddites, to turn to communicating online. The virtualization of social processes that we are witnessing today, suggests constant rethinking of the role of the Internet for humanity so that we could optimize conditions of our existence that seem to be irreversibly transformed by technology, and integrate every individual with a unique set of features in the life of society. The author deals with the notions of cyberinclusion, virtual ghetto, isolation and alienation to come to the conclusion that virtual communication allows one to form communities based not on segregation criteria of socio-demographics, but on unifying grounds of shared interest. Cyber inclusion already exists, along with virtual ghettoization; for the former to prevail, people must be ready to communicate beyond borders, regardless of their socio-demographical characteristics, state of health, or immediate benefit.","PeriodicalId":36732,"journal":{"name":"Dialogue and Universalism","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71256144","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
J. Baird Callicott et al. have argued that Aldo Leopold developed a descriptive technique that has something in common with phenomenology and that it would not be farfetched to explore A Sand County Almanac as a kind of Heideggerian clearing in which usually unnoticed beings come to light. They further suggest that Leopold describes animal others as fellow subjects who co-constitute the world and that through his method of observation, description, and reflection Leopold reveals a “multi-perspective experience of a common environment” that discloses an inter-species intersubjectivity comparable to Husserl’s more formal descriptions of intersubjectivity. I shall argue that the similarities between Husserl and Leopold are stronger and deeper than Callicott et al. suggest. Husserl’s method is designed to expose what has been hidden by “ideological positivism,” while Leopold’s method is designed to reveal what has been concealed by what he labels “conventional physics. Both agree that what we might today call a “scientistic worldview” denies, devalues, and dismisses subjectivity, meaning, and value from rational discourse. In Husserl’s view this leads to cultural crisis and barbarism, while in Leopold’s view it leads to ecological catastrophe. For Husserl the only alternative is a cultural renewal rooted in a rethinking of the dominant scientistic worldview while for Leopold the alternative lies in the construction of a new ethical system. These two alternatives are deeply compatible. Finally, I will discuss the ways in which Husserl’s understanding of the intentionality of our subjective experiences and Leopold’s integration of the evolutionary and ecological kinship of humans and non-humans with the social sciences have important implications for the possibility of intercultural understanding and dialogue and thereby allow us to overcome the thesis of incommensurability that denies the possibility of meaningful intercultural understanding and dialogue.
J. Baird Callicott等人认为，Aldo Leopold开发了一种与现象学有共同之处的描述技术，并且将《沙郡年鉴》作为一种海德格尔式的清理来探索，通常不被注意的事物会被发现，这并不过分。他们进一步提出，利奥波德将动物他人描述为共同构成世界的同伴主体，通过他的观察、描述和反思方法，利奥波德揭示了一种“对共同环境的多角度体验”，揭示了一种可与胡塞尔对主体间性的更正式描述相比较的物种间主体间性。我认为胡塞尔和利奥波德之间的相似之处比卡利科特等人所认为的更强烈、更深刻。胡塞尔的方法旨在揭示被“意识形态实证主义”所隐藏的东西，而利奥波德的方法旨在揭示被他称之为“传统物理学”所隐藏的东西。两人都同意，我们今天所说的“科学主义世界观”否认、贬低和摒弃理性话语中的主观性、意义和价值。在胡塞尔看来，这导致了文化危机和野蛮，而在利奥波德看来，这导致了生态灾难。对于胡塞尔来说，唯一的选择是一种植根于对占主导地位的科学主义世界观的重新思考的文化更新，而对于利奥波德来说，唯一的选择在于构建一种新的伦理体系。这两种选择是高度兼容的。最后，我将讨论胡塞尔对我们主观经验的意向性的理解和利奥波德将人类和非人类的进化和生态亲属关系与社会科学的整合对跨文化理解和对话的可能性具有重要意义的方式，从而使我们能够克服否认有意义的跨文化理解和对话的可能性的不可通约性的论点。
{"title":"Leopold, Husserl, Darwin and the Possibility of Intercultural Dialogue","authors":"Charles Brown","doi":"10.5840/du202333229","DOIUrl":"https://doi.org/10.5840/du202333229","url":null,"abstract":"J. Baird Callicott et al. have argued that Aldo Leopold developed a descriptive technique that has something in common with phenomenology and that it would not be farfetched to explore A Sand County Almanac as a kind of Heideggerian clearing in which usually unnoticed beings come to light. They further suggest that Leopold describes animal others as fellow subjects who co-constitute the world and that through his method of observation, description, and reflection Leopold reveals a “multi-perspective experience of a common environment” that discloses an inter-species intersubjectivity comparable to Husserl’s more formal descriptions of intersubjectivity. I shall argue that the similarities between Husserl and Leopold are stronger and deeper than Callicott et al. suggest. Husserl’s method is designed to expose what has been hidden by “ideological positivism,” while Leopold’s method is designed to reveal what has been concealed by what he labels “conventional physics. Both agree that what we might today call a “scientistic worldview” denies, devalues, and dismisses subjectivity, meaning, and value from rational discourse. In Husserl’s view this leads to cultural crisis and barbarism, while in Leopold’s view it leads to ecological catastrophe. For Husserl the only alternative is a cultural renewal rooted in a rethinking of the dominant scientistic worldview while for Leopold the alternative lies in the construction of a new ethical system. These two alternatives are deeply compatible. Finally, I will discuss the ways in which Husserl’s understanding of the intentionality of our subjective experiences and Leopold’s integration of the evolutionary and ecological kinship of humans and non-humans with the social sciences have important implications for the possibility of intercultural understanding and dialogue and thereby allow us to overcome the thesis of incommensurability that denies the possibility of meaningful intercultural understanding and dialogue.","PeriodicalId":36732,"journal":{"name":"Dialogue and Universalism","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135497044","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This paper attempts to critique the existential philosophy of Martin Buber’s theory of the “I-Thou” using the Yoruba concept of okun omo iya. The need for the realization of a sustainable environment has been a point of focus for researchers, scholars, and government policy makers. The reason for this realization is not far-fetched. According to a record from World Health Organisation (WHO), one-quarter of all deaths worldwide are attributed to over-exploitation and reckless usage of the environment. This undoubtedly has caused several human-induced disasters such as floods. The reckless usage and abuse of the environment is predicated on the domineering tendency of humans towards the environment. Martin Buber, in his existentialist philosophy, argues that humans should treat their relations as “I-Thou” (as subjects) and not as “I-It” (as objects). It follows that humans must be considerate in relating with each other such that fellow humans should not be treated as a means to an end, rather as ends in themselves. Simply put, fellow humans should not be seen as objects that others can either control, dominate, or subdue. However, Buber’s existentialist philosophy is human-centered, as it excludes the non-human entities and as well, failed to explain the relationship that should exist between humans and non-human entities. Hence, the Yoruba concept of okun omo iya will be used as a paradigm to remodel and re-configure the existentialist philosophy of Buber in a way that is environmentally inclusive.
本文试图用约鲁巴人的“我-你”概念来批判马丁·布伯的“我-你”理论中的存在主义哲学。实现可持续环境的需求一直是研究人员、学者和政府决策者关注的焦点。这种认识的理由并不牵强。根据世界卫生组织(WHO)的一项记录，全球四分之一的死亡可归因于过度开发和不顾后果地使用环境。这无疑造成了一些人为的灾难，如洪水。人类对环境的霸道倾向导致了对环境的肆意利用和滥用。马丁·布伯(Martin Buber)在他的存在主义哲学中认为，人类应该将他们的关系视为“我-你”(主体)，而不是“我-它”(客体)。由此可见，人类在与他人相处时必须体贴，这样人类同胞就不应被视为达到目的的手段，而应被视为目的本身。简单地说，人类同胞不应该被视为他人可以控制、支配或征服的对象。然而，布伯的存在主义哲学是以人为中心的，它排除了非人类的实体，也没有解释人与非人类实体之间应该存在的关系。因此，约鲁巴人的okun omo iya概念将被用作一种范式，以一种环境包容的方式重塑和重新配置Buber的存在主义哲学。
{"title":"The Yoruba Concept of the Okun Omo Iya as a Critique of Martin Buber’s “I-Thou” and the Quest for Environmental Sustainability","authors":"Oluwatobi David Esan, Solomon Kolawole Awe","doi":"10.5840/du202333227","DOIUrl":"https://doi.org/10.5840/du202333227","url":null,"abstract":"This paper attempts to critique the existential philosophy of Martin Buber’s theory of the “I-Thou” using the Yoruba concept of okun omo iya. The need for the realization of a sustainable environment has been a point of focus for researchers, scholars, and government policy makers. The reason for this realization is not far-fetched. According to a record from World Health Organisation (WHO), one-quarter of all deaths worldwide are attributed to over-exploitation and reckless usage of the environment. This undoubtedly has caused several human-induced disasters such as floods. The reckless usage and abuse of the environment is predicated on the domineering tendency of humans towards the environment. Martin Buber, in his existentialist philosophy, argues that humans should treat their relations as “I-Thou” (as subjects) and not as “I-It” (as objects). It follows that humans must be considerate in relating with each other such that fellow humans should not be treated as a means to an end, rather as ends in themselves. Simply put, fellow humans should not be seen as objects that others can either control, dominate, or subdue. However, Buber’s existentialist philosophy is human-centered, as it excludes the non-human entities and as well, failed to explain the relationship that should exist between humans and non-human entities. Hence, the Yoruba concept of okun omo iya will be used as a paradigm to remodel and re-configure the existentialist philosophy of Buber in a way that is environmentally inclusive.","PeriodicalId":36732,"journal":{"name":"Dialogue and Universalism","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135496827","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"John Rensenbrink, the Man I Knew","authors":"M. Mitias","doi":"10.5840/du202232219","DOIUrl":"https://doi.org/10.5840/du202232219","url":null,"abstract":"<jats:p />","PeriodicalId":36732,"journal":{"name":"Dialogue and Universalism","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71255210","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In this article we reconsider strands of Adam Smith’s contribution to the project of the Enlightenment. Many of these, as we shall identify, remain poignant, and valuable observations for the twenty-first century. This sampled reconsideration touches both on (i) how Smith is identified, as well as occasionally misread, as an Enlightenment philosopher/economist; and (ii) the extent to which t/his enlightenment survives.
{"title":"Adam Smith, the Enlightenment, and His Relevance for the 21st Century","authors":"D. Bevan, P. Werhane","doi":"10.5840/du20223212","DOIUrl":"https://doi.org/10.5840/du20223212","url":null,"abstract":"In this article we reconsider strands of Adam Smith’s contribution to the project of the Enlightenment. Many of these, as we shall identify, remain poignant, and valuable observations for the twenty-first century. This sampled reconsideration touches both on (i) how Smith is identified, as well as occasionally misread, as an Enlightenment philosopher/economist; and (ii) the extent to which t/his enlightenment survives.","PeriodicalId":36732,"journal":{"name":"Dialogue and Universalism","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71255535","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
According to the traditional image of science, if its achievements are reliable, then they will be communicated successfully and the public will trust in their applicability to solve practical problems. The new perspective on science as “socially robust knowledge” (Gibbons, 1999) is based on two other necessary conditions of knowledge production, namely, transparency and public participation. But the recent Covid-19 pandemic crisis has shown that the institutional weaknesses of the relationship between science and society generates an equally endemic mistrust. Should we go back to “heroic science” and the ‘“magic of science” to regain trust? Or the pandemic crisis just highlighted that the death of expertise (Nichols, 2017) is inevitable in the public space?
{"title":"The Social Vulnerabilities of Science and the Covid-19 Pandemic Crisis","authors":"Constantin Stoenescu","doi":"10.5840/du202232340","DOIUrl":"https://doi.org/10.5840/du202232340","url":null,"abstract":"According to the traditional image of science, if its achievements are reliable, then they will be communicated successfully and the public will trust in their applicability to solve practical problems. The new perspective on science as “socially robust knowledge” (Gibbons, 1999) is based on two other necessary conditions of knowledge production, namely, transparency and public participation. But the recent Covid-19 pandemic crisis has shown that the institutional weaknesses of the relationship between science and society generates an equally endemic mistrust. Should we go back to “heroic science” and the ‘“magic of science” to regain trust? Or the pandemic crisis just highlighted that the death of expertise (Nichols, 2017) is inevitable in the public space?","PeriodicalId":36732,"journal":{"name":"Dialogue and Universalism","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71255601","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The paper studies political consequences of the establishment of neoliberal democ-racy, which means the onset of a post-political state of the world. It is demonstrated that at the “end of politics,” the democratic principle of equal rights turns into its opposite—a radical inequality between transnational elites, personifying the power of “pure” capital, and the local population, representing the idea of “pure” life. Neoliberal democracy is studied as a limit concept, which shows the exhaustion of the democratic principle of equality. The paper shows that the return to democracy as the principle of equality becomes the driving ambition of modern politics of activism as a subjective process, unfolding in places where a situation of radical inequality arises.
{"title":"Political Limit of Neoliberal Democracy: The Strategy of Inequality","authors":"I.V. Zhurbina","doi":"10.5840/du202232341","DOIUrl":"https://doi.org/10.5840/du202232341","url":null,"abstract":"The paper studies political consequences of the establishment of neoliberal democ-racy, which means the onset of a post-political state of the world. It is demonstrated that at the “end of politics,” the democratic principle of equal rights turns into its opposite—a radical inequality between transnational elites, personifying the power of “pure” capital, and the local population, representing the idea of “pure” life. Neoliberal democracy is studied as a limit concept, which shows the exhaustion of the democratic principle of equality. The paper shows that the return to democracy as the principle of equality becomes the driving ambition of modern politics of activism as a subjective process, unfolding in places where a situation of radical inequality arises.","PeriodicalId":36732,"journal":{"name":"Dialogue and Universalism","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71255608","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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