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Counter-Violence and Islamic Terrorism

Is Liberation without Freedom Possible?

Maria Russo

investigate the possibility of interpreting fundamentalist Islamic terrorism as a form of counter-violence, as presented in the unfinished, posthumously published Notebooks for an Ethics . I want to use Islamic terrorism as a sort of case study to test the

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Deborah Evans

analysis of counter-violence, is not simply the responsibility of the West. In other words, terrorism, while there is certainly a reactionary component to it, is more than simply counter-violence. Žižek argues (from a Hegelian perspective) that too often

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Does the City of Ends Correspond to a Classless Society?

A New Idea of Democracy in Sartre's Hope Now

Maria Russo

of Jürgen Habermas) and the current ethical and political debate. We think Honneth's idea of social freedom is not so far away from Sartre's final conception of fraternity. In Hope Now , for Sartre, the negative and destructive elements of counter-violence

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Matthew C. Eshleman and Ronald E. Santoni

Can violence ever be justified or is violence necessarily oppressive? Is self-defensive counter-violence or “revolutionary violence” aimed at human liberation, which Sartre defended, necessarily in bad faith? These questions form the crux of the debate between Matt Eshleman and Ronald Santoni. Is violence by nature Manichean, making the Other into an “object” and evil antagonist, and thus dehumanizing and oppressing the Other? Or can violence be liberatory when it is directed at oppressors? Both authors—but especially Eshleman, and Santoni reluctantly—agree that some forms of violence (such as self-defense) do not involve bad faith, but disagree about whether or when revolutionary violence can be justified.

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John Gillespie and Sarah Richmond

throughout Europe and beyond, and have brought into cruel focus the aims and objectives of ISIS and its jihadist ideals. Maria Russo’s discussion of the legitimacy of such an activity using the criterion of Sartre’s doctrine of counter-violence in the cause

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John Gillespie and Katherine Morris

's ‘Does the City of Ends Correspond to a Classless Society? A New Idea of Democracy in Sartre's Hope Now ’ traces Sartre's late rethinking of counter-violence, his development of a conception of democracy that revivifies France's tarnished end of

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Tal Correm

counter-violence of resistance (1968: 249–310, 2018: 511–530; Gibson 2018:119–20 ; Gibson and Beneduce 2017 ). Even in situations where there is seemingly a clear distinction between perpetrators and victims, Fanon's analysis in line with the grey zones

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John Gillespie, Kyle Shuttleworth, Nik Farrell Fox, and Mike Neary

own justification of anti-colonial violence: ‘counter-violence’, set out in his preface to Fanon's The Wretched of the Earth . 1 It was, however, the actions of an increasingly authoritarian state against its artists, intellectuals and population

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Sarah Horton

that the act is wrong: “for A to be ‘less immoral’ does not rid it of the bad faith characterized by objectification and by choosing not to see all the evidence regarding the brutality of counter-violence and terror.” Ibid., 80. 28 Ibid., 65. 29 NE

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Whitewashing History

Pinker’s (Mis)Representation of the Enlightenment and Violence

Philip Dwyer

See, for example, K. B. Wilson, “Cults of Violence and Counter-Violence in Mozambique,” Journal of Southern African Studies 18, no. 3 (September 1992): 527–582; and John Keane, Violence and Democracy (Cambridge: Cambridge University Press, 2004