Search Results

You are looking at 1 - 10 of 38 items for :

  • All: Nazi Germany x
  • Philosophy of Religion x
Clear All

Theories of Ideology

The Powers of Alienation and Subjection


Jan Rehmann

How to explain the hegemonic stability of neoliberal capitalism even in the midst of its crises? The emergence of ideology theories marked a re-foundation of Marxist research into the functioning of alienation and subjection. Going beyond traditional concepts of ‘manipulation’ and ‘false consciousness’, they turned to the material existence of hegemonic apparatuses and focused on the mostly unconscious effects of ideological practices, rituals and discourses. Jan Rehmann reconstructs the different strands of ideology theories ranging from Marx to Adorno/Horkheimer, from Lenin to Gramsci, from Althusser to Stuart Hall, from Bourdieu to W.F. Haug, from Foucault to Butler. He compares them in a way that a genuine dialogue becomes possible and applies the different methods to the ‘market totalitarianism’ of today’s high-tech-capitalism.

Unconditional Responsibility in the Face of Disastrous Violence

Thoughts on religio and the History of Human Mortality

Burkhard Liebsch

enemy who was none . The second reason highlights the serial liquidation or élimination ; without a trace and permanently, just like one disposes of dirt once and for all or at least imagines oneself to do so. In this sense, Auschwitz – the cipher and kernel of Nazi “annihilation policy” for many today

The “Light of Light Beyond Light”

Derrida’s “Question” and the Meta-ontological Origins of Philosophy and Violence

Carl Raschke

peculiar embodied finitude as a Jew seeded his anxiety about, and motivated his relatively early break with, the Heideggerian Dasein -hermeneutic. His decision, coinciding with the rise of Nazism and Heidegger’s own collaboration with the regime was providential. It vindicated his conviction that

William Altman

well as two books in Germany between 1933 and 1935 in his own name. 27 Although “Politischer Dezisionismus” shows the Nazi Schmitt to be antiliberal, philosophically incoherent, and anti-Jewish 28 —he is con- siderably less explicit about Heidegger, his Doktorvater 29 —these cir- cumstances hardly

Bob Plant

this latter remark, Derrida suggests that such “sin” possesses a “horizon of possible generality” where the “guilt . . . of being-there” 72 is constitutive not only of the Jew in Nazi Germany. 73 Derrida’s remarks echo Levinas’s own understanding of such existential “sin,” not least his insistence

Marc Krell

united Jews and Christians more than what divided them during the Holocaust and in its aftermath, the fact that together, they were witnesses against the secularism and idolatry that had characterized Nazi Germany. He traced this joint Jewish-Christian rejection of idolatry back to the existentialist

Raluca Munteanu Eddon

the Zionist movement. Soon, with the mass emigration of 1933 in the wake of the Nazi ascent to power in Germany, the political and demographic reality of Palestine was to change so drastically as to render the Brit Shalom platform irrelevant. By 1933, the Brit Shalom had fallen apart as an

God, Being, Pathos

Abraham Joshua Heschel’s Theological Rejoinder to Heidegger

Daniel Herskowitz

things, Heidegger’s thought and Corbin’s progress with the translations. 5 Also after Heschel fled from Nazi Germany to America, occasional references to Heideggerian ideas and vocabulary are discernable in his works. While the relative scarcity of references to Heidegger before Who is Man? may attest

Oona Eisenstadt

. “Useless Su ff ering” is a late work—it dates from 1982—but it is possible for us to think of it as an explanation of the unadorned line in Levinas’s intellectual autobiography “Signature” to the e ff ect that his philosophical life has been “dominated by the presentiment and the memory of the Nazi horror

Michael Morgan

given by Fackenheim in Halle, Germany'- and not an additional introduction to the content of the book. 298 MichaelL. Morgan In this paper I want to focus on this central problem; I shall try to situ- ate it in Fackenheim's thought, to clarify it, and to examine his solution to it. As a problem, it