reflects Fukuyama’s sense that what Shakespeare calls honour is a desire for what Hegel would call ‘recognition’ ( Anerkennung ). In keeping with Hegel, as well as other, latter-day Hegelians such as Charles Taylor and Axel Honneth, Fukuyama sees our desire
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Shakespeare and War
Honour at the Stake
Patrick Gray
Freedom's Right
The Social Foundations of Democratic Life
Chad Kautzer
Axel Honneth. Freedom’s Right: The Social Foundations of Democratic Life
A Negative Theory of Justice
Towards a Critical Theory of Power Relations
Leonard Mazzone
critique of their justifications. Before comparing this theoretical perspective and Axel Honneth's theory of recognition, Nancy Fraser's three-dimensional conception of justice, and the critique of power relations recently advanced by Rainer Forst, however
Exceeding Recognition
Anita Chari
Hegel’s concept of recognition has been taken up by a number of thinkers, including Axel Honneth, Robert Williams, and Charles Taylor, under the banner of “the politics of recognition,” which pro- poses to put the concept of recognition to use in the service of a theory of politics that can respond to the problems of group-based structural injustice and subordination. According to these thinkers, equal recognition and the possibility of undistorted forms of communicative agreement serve as the regulative ideal that governs the ever-expanding horizon of a community of autonomous, mutually affirming equals, in which, as Honneth writes, each person has “the chance to know that he or she is socially esteemed with regard to his or her abilities.”
For a Critical Conceptual History of Brazil
Receiving Begriffsgeschichte
João Feres Júnior
The author argues that the development of a critical history of concepts should be based on a programmatic position different from that of original Begriffsgeschichte, or of its main interpretations. By drawing upon theoretical insights of Axel Honneth, he reassesses the basic assumption of Begriffsgeschichte regarding the relationship between the history of concepts and social history, and calls attention to the problems that spring from focusing analysis almost exclusively on key concepts. According to Feres, special attention should be paid to concepts that are socially and politically effective, but, at the same time, do not become the subject of public contestation. Based on this programmatic position, he ends the article proposing a sketch for organizing the study of conceptual history in Brazil along three semantic regions.
Does the City of Ends Correspond to a Classless Society?
A New Idea of Democracy in Sartre's Hope Now
Maria Russo
evolution of capitalism. To update this debate and report on the modernity of Sartre's last words, his position will be compared with that of Axel Honneth, one of the most influential philosophers of the Frankfurt School (in addition to being the successor
Sectarianism and Recognition in Iraq
From Consociationalism to Deliberation?
Nicolas Pirsoul
contempt based on identity as a form of injustice ( Fraser 2000 ; Honneth 1996 ; Taylor 1994 ; Young 2011 ; Zurn 2003). Here, I will draw my theoretical framework mainly from Axel Honneth's theory of recognition because, firstly, his theoretical
Editorial
John Gillespie and Katherine Morris
, existentialism is a humanism. Russo puts Sartre into fruitful dialogue with Axel Honneth and argues for the relevance of his vision of an ethical society for combatting today's neo-liberalism. The topic of Russo's article intersects with that of three of the
To Be or Not to Be a Hero
Recognition and Citizenship among Disabled Veterans of the Sri Lankan Army
Matti Weisdorf and Birgitte Refslund Sørensen
course of war—is at least as important to a feeling of existential well-being ( Honneth 1995 , 2007 ; Kabeer 2005 ; Ong 1996 ). This often entails serious and critical introspection but also reconsideration and reestablishment of social relationships
Powerlessness and Unfairness
A Letter to Jan Zielonka
Henri Vogt
primarily the latter, it does not appear far-fetched to refer to Axel Honneth's (2011) recent inquiries about what he calls social freedom ; for him, it represents the third main category of freedom along with the negative and reflexive classifications