The aim of this paper, which more generally is a contribution to political theology, is to show in what way the conception of peace in Nicholas of Cusa’s De Pace Fidei is dependent upon a specific philosophical anthropology. Within it any link between human being and law is replaced by the subject of faith. Central to the argument is demonstrating the ways in which this anthropological position is necessarily interarticulated with the larger metaphysical positions that are advanced across a range of Cusanus’ texts.
Nicholas of Cusa's <em>De Pace Fidei</em>
Michel de Certeau
After a certain time-lag, the Jesuit Michel de Certeau (1925-86) has come to be recognized as one of the most creative cultural theorists of the late twentieth century, in the same class as his more celebrated contemporaries Pierre Bourdieu and Michel Foucault. The secondary literature on Certeau is increasing at a remarkable rate. A Certeau reader was published in 2000 and an intellectual biography in 2002.2 A remarkable polymath, Certeau practised at least nine disciplines (history, theology, philosophy, sociology, anthropology, linguistics, literature, geography and psychoanalysis), and he has been discussed from many points of view. All the same, as this article will attempt to show, one of the various contexts in which his thought developed has been relatively neglected
This article attempts a preliminary discussion of the three clusters of Archie Mafeje’s work. While Mafeje called for ‘non-disciplinarity’, as against ‘interdisciplinarity’ or ‘disciplinarity’, this article makes a case for why he should be read as a revolutionary sociologist. In so doing, the article pieces together some of the key elements of his oeuvre. The article consists of four main parts. The first part provides some background and contextualises this article. The second part deals with Mafeje’s programmatic critique of the discipline of anthropology and other social sciences. The third part discusses his work on land and agrarian issues in sub-Saharan Africa. The last section focuses on his work on revolutionary theory and politics, with specific reference to his assessment of the responsibility of the African intellectual.
In 1968, at the height of political unrest in Europe and North America, in the heyday of French existentialism, Marxism, and psychoanalysis, Emmanuel Levinas published an essay curiously opposed to the emerging “canon” of the time, in defence of humanism. Both with and against psychoanalysis’ and structuralism’s decentring of the subject and the Marxist critiques of bourgeois humanism, Levinas called for a different conception of humanism. He suggested that humanism had never been truly humanist because metaphysics (and ethics) had given priority to a conception of subjectivity characterized exclusively by activity and rationality. But Levinas did not toll the death knell of reason; rather he suggested that the rationalist subjectivity of humanism and idealism covered over depths of our intersubjective life. Against these, he proposed a humanism whose beginning would not be the self-positing of the ego, but rather would lie in the peculiar character of our sensuous vulnerability to other human beings. This vulnerability – whose ethical implications can be elucidated by an inquiry into the possibility of the sentiments of responsibility and obligation – belongs to a philosophical anthropology characterized by a certain optimism. Such an optimism is envisionable for Levinas even in the wake of skepticism over the meaning and coherence of ethical judgement. Thus, in the following passage Levinas summarizes his conception of the subject and the starting point of his humanism, using the Fichtean ego (inter alia) as its foil.
Andrew Benjamin and Francesco Borghesi
This special issue arose from a workshop on “Peace and Concord from Plato to Lessing”, organised by the editors and which took place at the University of Sydney on 18 and 19 September 2017. Central to the work of both the editors is the relationship between the concepts of ‘concord’, ‘peace’ and ‘dignity’ within a setting created by a concern with the development of a philological anthropology. Their work combines both intellectual history and philosophy, a combination that is reflected in the contents of the special issue of Theoria. The importance of these terms is that they allow for another interpretation of the ethical and the political. Central to both is the location of human being within a larger cultural context. That context demands an approach in which philosophy does not exclude history, and history recognises that it is already informed philosophically. If there is a unifying term, it is ‘culture’. The approach taken within the larger project starts with the centrality of culture as that which demands to be thought. And yet culture is neither tranquil nor unified. As Walter Benjamin argued, there ‘is no document of culture which is not at the same time a document of barbarism’. Allowing for culture’s centrality entails a reconfiguration of both philosophy and intellectual history.
surfaces spasmodically in a number of disciplines and carries the biases and connotations of its practitioners, but its discourse remains open and inclusive, building its scope of action on an openness to renegotiating the boundaries between anthropology
Theory and Interpretation in the Justification of Colonialism
treatment of the Indian is that they are animals, not men’ ( Hanke 1935: 12–13 , fn. 26). With regard to Australia, for example, accounts of travellers and explorers, which came to inform much of the later anthropological literature of the nineteenth century
A Basis For pan-Africanism and the African Renaissance
Unity of Black Africa: The Domains of Matriarchy & Patriarchy in Classical Antiquity . London : Karnak House . Diop , C.A. 1991 . Civilization Or Barbarism: An Authentic Anthropology , trans. Yaa-LengiMeema Ngemi . Ed. Harold J. Salemson and
experience or advance the same ways of being human. The literatures on the Anthropocene and posthumanism have made a considerable impact on the social sciences in the last two decades. From sociology and anthropology to philosophy and international
Richard Turner and South African Liberalism
Press . Mafeje , A. 1981 . ‘ On the Articulation of Modes of Production: Review Article ’, Journal of Southern African Studies, Special Issue on Anthropology and History 8 ( 1 ): 123 – 138 . Mangcu , X. 2015 . ‘ What Moving Beyond Race Can