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Benedict O'Donohoe

Sartre's evocation of ideological socialism in Dirty Hands' protagonist Hugo, as opposed to the pragmatism of the realist, Hoederer, found an attentive audience in April 1948. The means are justified by the ends, Hoederer insists, although that means “getting one's hands dirty.“ Eighteen months later, Camus produced Les Justes, which offers an implicit rebuttal of Sartre's position. Kaliayev-like Hugo, an idealist and an intellectual-is rebuked by his hard-line colleague, Fedorov, for failing to throw his grenade at the Archduke's carriage merely because he was accompanied by children. Kaliayev's vindication of the individual's moral conscience, even in the midst of collective action, counters Hoederer's position. For Camus, the ends do not necessarily justify the means; there are always lines to be drawn in the name of an ethical stance which, ultimately, protects human dignity from the allure of morally compromised “progress.“ Consideration of each playwright's notion of authenticity, as embodied in their respective protagonists, leads us to consider whether Sartre had, in effect, anticipated Kaliayev in the person of Hugo and foreshadowed his critique of Camus's L'Homme révolté, which led to their definitive quarrel.

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Tricking Time, Overthrowing a Regime

Reining in the Future in the Yemeni Youth Revolution

Ross Porter

groups, a revolutionary logic that I term ‘being change’. It is a temporal formulation that asserts a fusion between means and ends, presents and futures, within a single enduring revolutionary moment. It was by way of this capacity to trick time out of

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Christina Nick

This paper considers three arguments by David Shugarman and Maureen Ramsay for why dirty hands cannot be democratic. The first argues that it is contradictory, in principle, to use undemocratic means to pursue democratic ends. There is a conceptual connection between means and ends such that getting one’s hands dirty is incompatible with acting in accordance with democratic ends. The second claims that using dirty-handed means, in practice, will undermine democracy more than it promotes it and therefore cannot be justified. The final criticism states that politicians with dirty hands are a sign that politics is no longer meeting the criteria necessary to be called democratic. The paper shows that such rejections of democratic dirty hands are based on misunderstandings of the nature of dirty hands and democratic politics.

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William R. Caspary

aspire to a strict “ideal theory,” a normative account of standards for legitimate democratic governance, as deliberative democrats do. And Dewey rejects the dichotomization of means and ends (1916: 112–113, 1922: 28). “Dewey’s experimentalism suggests

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The End of Revolution, and Its Means

Processual and Programmatic Approaches to Revolution in the Epoch of Revolution Debate

Benjamin Abrams

emancipation. The Means and Ends of Revolution In our interview, as well as in his wider work, Dunn distinguishes between “revolution” on the one hand and phenomena like “rebellion” and “regime collapse” on the other ( Abrams and Dunn 2017 ; Dunn 1989

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Dethroning Deliberation

A Response to Caspary

Jeff Jackson

“means” for Dewey in order to further actualize democracy, then they must at the same time be seen as “ends” rather than being merely instrumental in order to make deliberation possible. Caspary raises the point about means and ends being intertwined for

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‘This Is a Farce’

Sartrean Ethics in History, 1938–1948 – From Kantian Universalism to Derision

Juliette Simont

Translator : Ârash Aminian Tabrizi

secret. Every one of them realises the absurd situation. That is, all but the pragmatic Canoris, who does not want to leave the field of concrete struggle ( le terrain de la lutte concrète ) and who keeps reasoning in terms of means and ends – asking what

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Challenging the Absurd?

Sartre’s Article on Kafka and the Fantastic

Jo Bogaerts

reversed the relation between means and ends. This reversal is achieved either because the means brutally posit themselves qua means and fail to give access to their presupposed end or, conversely, because the goal is given but we find no means to reach it

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Alex Lichtenstein

important feature of Turner’s thought that, like much New Left thinking, sharply distinguished him from the traditional Marxist Left was the question of means and ends. Turner insisted that ‘only if the new culture is embodied in the process of moving

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Introduction

Religious Plurality, Interreligious Pluralism, and Spatialities of Religious Difference

Jeremy F. Walton and Neena Mahadev

saturates and subtends modernity. In what Charles Taylor (2007) has memorably called the ‘secular age’, theological, ritual, and social differences have been reified into purified forms that are easily legible by and attuned to the means and ends of