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Toward a Post-Critical Public Sphere in Germany and the United States 走向德国和美国的后批判公共领域
IF 0.1 4区 社会学 0 PHILOSOPHY Pub Date : 2022-01-01 DOI: 10.3817/0922200067
R. Berman
The modern understanding of the public sphere is inseparable from criticism: the public is the space in which criticism can be articulated most effectively. The critical public emerged historically as a platform for individuals to call into question the decisions of state authority, especially when those decisions were taken outside the public view, as was typical for the premodern state—although the penchant for secrecy in government certainly lives on today. The public sphere stretches across multiple fields: individual discussion, journalistic reportage and evaluation, and deliberative parliamentary institutions, no matter how much current legislatures fail on that score. In a broad…
对公共领域的现代理解与批评是分不开的:公共是批评可以最有效地表达的空间。从历史上看,批判性公众是作为个人质疑国家权威决策的平台而出现的,尤其是当这些决策是在公众视野之外做出的时候,就像前现代国家的典型情况一样——尽管政府对保密的偏好肯定存在于今天。公共领域横跨多个领域:个人讨论,新闻报道和评估,以及审议议会机构,无论当前的立法机构在这方面有多么失败。在一个广泛的…
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引用次数: 0
Universities: Truth, Reason, or Emotion? 大学:真理、理性还是情感?
IF 0.1 4区 社会学 0 PHILOSOPHY Pub Date : 2022-01-01 DOI: 10.3817/0922200044
G. Melleuish, Susanna G. Rizzo
There are a number of ways of considering the current crisis in Western universities and, in particular, their problems with ideas and practices about truth and truthfulness. One is to see it as a problem created by what is often termed “modernity,” which is to say the issues raised and the processes set in motion by the Enlightenment and the various reactions to it in the West. Going down this road invariably means invoking modern thinkers, ranging from Nietzsche to Weber to Foucault, all of whom provide considerable insight into the way in which certain ideas in the West have…
对于西方大学当前的危机,尤其是它们在关于真理和真实性的观念和实践方面的问题,有多种思考方式。一种观点认为,这是由通常被称为“现代性”的东西造成的问题,现代性是指启蒙运动提出的问题和启动的过程,以及西方对启蒙运动的各种反应。沿着这条路走下去,必然意味着要求助于现代思想家,从尼采到韦伯再到福柯,他们都对西方某些思想的方式提供了相当深刻的见解……
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引用次数: 0
Locations of China in World Literature 中国在世界文学中的位置
IF 0.1 4区 社会学 0 PHILOSOPHY Pub Date : 2022-01-01 DOI: 10.3817/0622199075
Yingjin Zhang
When David Pan of the University of California, Irvine, invited me to participate in a colloquium series of multiple lectures on “China and the West: Methodologies for Comparison” in 2020–2021, I gladly accepted, in most part to learn of my colleagues’ newest ideas about comparison. Much new theorization has been done on comparison, including comparison as relation.1 However, I feel that the methodological emphasis on approaches to the comparison of China with the West may have distracted our attention from an equally important issue of locations of comparison.2 China scholars are located differently in terms of geography and language when comparing China with the West than their Western counterparts, who would prefer to compare China in the West, which boasts of a long tradition of elite intellectualism that granted a culture like China very little space for comparison vis-à-vis the West. More recently, issues of locations in comparison have surfaced in the ongoing debates surrounding world literature, which have generated great enthusiasm in the non-West and both enthusiasm and anxiety for the West, as I will illustrate below.3
当加州大学欧文分校的潘大伟(David Pan)邀请我参加2020-2021年“中国与西方:比较方法论”系列讲座时,我很高兴地接受了邀请,主要是为了了解同事们关于比较的最新观点。关于比较,包括作为关系的比较,已经有了许多新的理论然而,我觉得强调中西比较方法的方法论可能分散了我们对同样重要的比较地点问题的注意力中国学者在将中国与西方进行比较时,在地理和语言方面的位置与西方同行不同,西方同行更愿意将中国与西方进行比较,西方拥有悠久的精英知识主义传统,这使得像中国这样的文化与-à-vis西方相比几乎没有比较的空间。最近,在围绕世界文学的持续辩论中,地点比较的问题浮出水面,这引起了非西方的极大热情,也引起了西方的热情和焦虑,我将在下面说明
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引用次数: 0
The Burdens of Love and Time 爱与时间的负担
IF 0.1 4区 社会学 0 PHILOSOPHY Pub Date : 2022-01-01 DOI: 10.3817/0322198162
Paul Linden-Retek
How is it that we can reserve the cruelest hatred for those we love? When we do, can we find our way back to one another? And what does the appearance of that hatred tell us about the mark left by the twentieth century upon the culture of the United States? Seldom does a philosopher explore the cardinal categories of his thought within the intimate reaches of his family life; but this is the gift Paul Kahn offers us in Testimony.
我们怎么能把最残酷的仇恨留给我们所爱的人呢?当我们这样做的时候,我们能找到回到彼此身边的路吗?这种仇恨的出现告诉了我们关于20世纪在美国文化上留下的印记的什么?很少有哲学家在家庭生活的亲密范围内探索他思想的主要范畴;但这是保罗·卡恩在《证言》中给我们的礼物。
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引用次数: 0
Three Decades of Civil War in the United States: “Don’t Tread on Me” 美国三十年内战:“别踩我”
IF 0.1 4区 社会学 0 PHILOSOPHY Pub Date : 2022-01-01 DOI: 10.3817/0322198141
T. Luke
On January 13, 2022, news arrived from Washington, DC, about the contents of a U.S. Justice Department indictment. It accused Stewart Rhodes and ten other associates of “seditious conspiracy” for illegal actions before, and then during, the January 6, 2021, larger riotous assault on the U.S. Capitol, which disrupted the joint session of Congress convened ceremoniously to count the presidential ballots of the Electoral College certifying Joe Biden’s electoral victory for the White House. Rhodes is the founder and current leader of the Oath Keepers, a large right-wing militia group popular among citizens with law enforcement, military, and security experience, whose name derives from their solemn oaths of loyalty to the U.S. Constitution.
2022年1月13日,有关美国司法部起诉书内容的消息从华盛顿特区传来。起诉书指控斯图尔特·罗兹和其他10名同谋在2021年1月6日美国国会大厦发生更大规模的暴力袭击之前和期间采取“煽动阴谋”的非法行动,袭击扰乱了举行总统选举团投票仪式的国会联席会议,证明乔·拜登当选总统。罗兹是“誓言守护者”的创始人和现任领导人。“誓言守护者”是一个大型右翼民兵组织,在执法、军事和安全经验丰富的公民中很受欢迎,该组织的名字源于他们对美国宪法的庄严宣誓。
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引用次数: 0
“With Desire I Have Desired”: Enjoying the Face of the Other as Political Theology: John Caputo and Dorothy Day Situating Hospitality as Divine Encounter “带着我渴望的欲望”:作为政治神学享受他者的面孔:约翰·卡普托和多萝西·戴将好客视为神圣的相遇
IF 0.1 4区 社会学 0 PHILOSOPHY Pub Date : 2022-01-01 DOI: 10.3817/0322198023
Martin Tomszak
When attempting to undertake any exploration of the merits that deconstruction may have within the sphere of theology, the natural starting place is the work of John Caputo. Caputo has been instrumental in the formation of radical theology, theopoetics, and a hermeneutics of the event as new, or perhaps very old, ways of wrestling with how we are to traverse the delicate sphere of the Divine generally and the work of Jesus of Nazareth specifically. Thus, his expertise in the realm of theory will serve as a vital foundation for how we might begin to formulate a functional theoaktion and theo-ethic as we ourselves try to navigate what it means to be Catholic and live the Gospel message within the postmodern epoch through my chosen lens of the work done by Dorothy Day and the backdrop of Jesus’s ministry.
当试图对神学领域内解构主义的优点进行任何探索时,约翰·卡普托的作品自然是一个起点。卡普托在激进神学,神学,和事件解释学的形成中发挥了重要作用,作为一种新的,或者可能是非常古老的,与我们如何穿越神圣的微妙领域,特别是拿撒勒人耶稣的工作进行角力的方式。因此,他在理论领域的专业知识将为我们如何开始制定一个功能性的神学和神学伦理提供重要的基础,因为我们自己试图通过我选择的多萝西·戴(Dorothy Day)所做的工作和耶稣事工的背景,在后现代时代中,作为天主教徒和活出福音信息意味着什么。
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引用次数: 0
Courageous Confrontations with the Realities of the Lebenswelt 勇敢地面对生存的现实
IF 0.1 4区 社会学 0 PHILOSOPHY Pub Date : 2022-01-01 DOI: 10.3817/0922200200
Joseph W. Bendersky
George David Schwab, Odyssey of a Child Survivor: From Latvia through the Camps to the United States, 2021. Pp. 299.*
乔治·大卫·施瓦布,《一个幸存儿童的奥德赛:从拉脱维亚穿越集中营到美国》,2021年。299页。*
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引用次数: 0
The Kyoto School’s Wartime Philosophy of a Multipolar World 京都学派关于多极世界的战时哲学
IF 0.1 4区 社会学 0 PHILOSOPHY Pub Date : 2022-01-01 DOI: 10.3817/1222201063
J. Krummel
1. Introduction During the early twentieth century, the Eurocentric worldview was beginning to be challenged, initiating its apparent decentering.1 With the rise of Japan as a non-European power challenging the West by waging what the Japanese called “the Greater East Asia War” (大東亜戦争) (World War II), the Eurocentric worldview, for the first time, came under threat by a non-European power. Japan claimed to fight for Asia’s defense and preservation against the hegemony of Western imperialism in order to establish a new, pluralistic world order of Asian nations.2 During this time, a circle of philosophers, called the Kyoto School (京都学派),3 felt it their duty to philosophically contribute to what they believed to be the unfolding of a new world order.
1. 20世纪初,欧洲中心主义的世界观开始受到挑战,开始出现明显的去中心化随着日本作为一个非欧洲大国的崛起,通过发动日本人所谓的“大东亚战争”(第二次世界大战)挑战西方,以欧洲为中心的世界观第一次受到了一个非欧洲大国的威胁。日本宣称要为保卫和保护亚洲而战,反对西方帝国主义的霸权,以便建立一个由亚洲国家组成的多元化的世界新秩序在此期间,一群被称为京都学派的哲学家认为,他们有责任在哲学上为他们所认为的世界新秩序的展开做出贡献。
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引用次数: 1
Brand English and Its Discontents: Situating Truth and Value in the University Today 品牌英语及其不满:当今大学的真理与价值定位
IF 0.1 4区 社会学 0 PHILOSOPHY Pub Date : 2022-01-01 DOI: 10.3817/0922200131
J. Elliott
I The so-called enterprise or commercial-bureaucratic university has been with us for some time. To its advocates, it has set higher education on a rational footing and demystified the folkways of cosseted intellectuals. To its detractors, it galls the kibe. For observers and stakeholders alike, the age of the office has introduced a new way of thinking and speaking in campus boardrooms and action sessions. The idiom of markets and corporations—How competitive are we? What are the anticipated returns on investment? Where can payroll efficiencies be found?—frames an instrumental, quantifiable understanding of the vita academica. Corporate clients need to decide…
所谓的企业或商业官僚大学已经存在了一段时间。对它的拥护者来说,它使高等教育建立在理性的基础上,并使受宠爱的知识分子的风俗习惯不再神秘。对它的批评者来说,这是一种侮辱。对于观察人士和利益相关者来说,办公室时代在校园董事会和行动会议上引入了一种新的思维和说话方式。市场和企业的惯用手法——我们的竞争力如何?预期的投资回报是多少?如何提高工资效率?-构建对学术生活的工具性、可量化的理解。企业客户需要决定……
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引用次数: 0
A Tale of Two Monsters and Four Elements: Variations of Carl Schmitt and the Current Global Crisis 《两个怪物和四个元素的故事:卡尔·施密特的变体与当前的全球危机》
IF 0.1 4区 社会学 0 PHILOSOPHY Pub Date : 2022-01-01 DOI: 10.3817/1222201127
J. Milbank
Introduction This essay is divided into two distinct parts. In the first I shall explore the complex way in which Carl Schmitt’s thought was split three ways: between a Catholic universalism that extends the “law of humanity” to the whole of the globe; a modern defense of the normativity of the absolutely sovereign nation-state; and finally a stress upon the primacy of a more limited civilizational landmass, smaller than that of the whole planet but larger than that of the state. In this third case, it is actually “empire“ that is covertly to the fore and supremely the Western land-based empire that had once been Christendom.
本文分为两个不同的部分。在第一部分中,我将探讨卡尔·施密特思想分裂为三种方式的复杂方式:一种是将“人性法则”扩展到整个地球的天主教普遍主义;绝对主权的民族国家规范性的现代辩护;最后,强调一个更有限的文明大陆的首要地位,比整个地球小,但比国家大。在第三种情况下,它实际上是“帝国”,秘密地走在前面,至高无上的是曾经是基督教世界的西方陆地帝国。
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