By Gerhart von Graevenitz, Odo Marquard (Hg.)

By Condillac Etienne Bonnot de

By Radical Philosophy

By Alain

By Andreas Huyssen

By Wittgenstein Ludwig

By Jessica Lindblom.

By Jeff Hearn, Keith Pringle

By Luzia Sievi

Der Poststrukturalismus dekonstruiert liberal-demokratische Begriffe und lehnt Letztbegründungen für normative Ordnungen ab. Kritiker werfen ihm daher eine Unvereinbarkeit mit einer demokratischen Haltung vor. Derrida, Butler, Laclau und Mouffe vertreten dennoch eine zukünftige und radikale Demokratie. Wie ist dieser »ethical flip« zu beurteilen? Wie gelangen die Wissenschaftler von einer behaupteten Grundlosigkeit zu Gründen für die Demokratie?
Luzia Sievi liefert eine detaillierte examine sowohl zu den Kritiken an der Demokratie als auch zu den Demokratieentwürfen der genannten Denker – und zeigt, welche Werte und Erkenntnisse bewirken, dass aus scharfen Kritikern starke Verfechter der Demokratie werden.

Luzia Sievi, geb. 1979, ist wissenschaftliche Mitarbeiterin an der Georg-August-Universität Göttingen. Sie promovierte in Politischer Theorie an der Albert-Ludwigs-Universität Freiburg.

By Jeffrey Dudiak

This paintings explains how humans can stay extra peacefully with each other through realizing the stipulations of hazard for discussion. Philosophically, this problem is articulated because the challenge of: how discussion as dia-logos is feasible while the shared emblems is exactly that that's in query. Emmanuel Levinas, in demonstrating that the shared emblems is a functionality of interhuman courting, is helping us to make a few development in knowing the probabilities for discussion during this scenario. If the phrases of this argument thus far are taken principally from Levinas's 1961 Totality and Infinity, Dudiak extra proposes that Levinas's 1974 differently than Being should be learn as a deepening of those past analyses, delineating, either the stipulations of danger and impossibility for discourse itself. all through those analyses Dudiak discovers that during Levinas's view discussion is finally attainable, just for a gracious subjectivity already graced through God in terms of the opposite, yet the place the be aware God is inseparable from my subjectivity as graciousness to the opposite. ultimately, for Levinas, the facilitation of discussion, the facilitation of peace, coems right down to the subject's ability and willingness to be who she or he is, to take the attractive hazard of a calm gesture provided to the opposite, and that peace, during this gesture itself. As Levinas himself places it: "Peace then is below my accountability. i'm a hostage, for i'm by myself to salary it, operating a good chance, dangerously." Levinas's philosophical discourse is exactly itself to be learn as the sort of gesture.