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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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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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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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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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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 ). He

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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

, 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 towards the new society will that society

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Enemies of the people

Theorizing dispossession and mirroring conspiracy in the Republic of Georgia

Katrine Bendtsen Gotfredsen

the so-called crisis of representation, by the erosion of received modernist connections between means and ends, subjects and objects, ways and means ( Comaroff and Comaroff 2003: 287 ) Conspiracy theories, they continue, bridge the gap between ideal

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Ecosystem integrity and policy coherence for development

Tools aimed at achieving balance as the basis for transformative development

Harlan Koff, Miguel Equihua Zamora, Carmen Maganda, and Octavio Pérez-Maqueo

we do” and more specifically “we often confuse means and ends” (2010, p. xvii). This point is present in contemporary climate change debates. Why do we wish to address climate change? Is it to prevent global warming itself, or to mitigate the