Gerd‐Rainer Horn
- Published in print:
- 2008
- Published Online:
- January 2009
- ISBN:
- 9780199204496
- eISBN:
- 9780191708145
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199204496.003.0003
- Subject:
- Religion, Theology
This chapter concentrates on new departures in the realm of Catholic theology and philosophy in the age of fascism, communism and world war. In a concentrated effort to overcome the stifling effects ...
More
This chapter concentrates on new departures in the realm of Catholic theology and philosophy in the age of fascism, communism and world war. In a concentrated effort to overcome the stifling effects of neo‐Thomist scholasticism, the latter a by‐product of the crisis of modernism within the Catholic Church, progressive Catholic thinkers promoted a return to the sources (ressourcement), which allowed them to revalidate the original dynamism characteristic of Thomism. At first careful to introduce new theologies in traditional garb, the cataclysm of fascism and world war liberated the energies of progressive thinkers and cast aside their inhibitions. A theology of the laity, for example, finally saw the light of day, no longer needing to hide behind murky definitions of the Church as the ‘mystical body of Christ.’ Brief summaries of Jacques Maritain's Christian humanism, Emmanuel Mounier's personalism and the theology of labor by Marie‐Dominique Chenu round off this chapter.Less
This chapter concentrates on new departures in the realm of Catholic theology and philosophy in the age of fascism, communism and world war. In a concentrated effort to overcome the stifling effects of neo‐Thomist scholasticism, the latter a by‐product of the crisis of modernism within the Catholic Church, progressive Catholic thinkers promoted a return to the sources (ressourcement), which allowed them to revalidate the original dynamism characteristic of Thomism. At first careful to introduce new theologies in traditional garb, the cataclysm of fascism and world war liberated the energies of progressive thinkers and cast aside their inhibitions. A theology of the laity, for example, finally saw the light of day, no longer needing to hide behind murky definitions of the Church as the ‘mystical body of Christ.’ Brief summaries of Jacques Maritain's Christian humanism, Emmanuel Mounier's personalism and the theology of labor by Marie‐Dominique Chenu round off this chapter.
Gerd‐Rainer Horn
- Published in print:
- 2008
- Published Online:
- January 2009
- ISBN:
- 9780199204496
- eISBN:
- 9780191708145
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199204496.003.0006
- Subject:
- Religion, Theology
Perhaps the most influential of all attempts to missionise industrial Europe remained organizationally independent from Catholic Action. Assisted by the protective support of Cardinal Emmanuel ...
More
Perhaps the most influential of all attempts to missionise industrial Europe remained organizationally independent from Catholic Action. Assisted by the protective support of Cardinal Emmanuel Suhard, a domestic mission for secularized France was set up, complete with its own seminary, run by Louis Augros, located in Lisieux. Team building and the construction of Christian communities, also termed base communities, gave the Mission de France its singular cohesion and dynamism. Spin‐off ventures included the founding of the Mission de Paris, as well as the ill‐fated ventures to create a Mission de Belgique. The internationally renowned phenomenon of the French and Belgian worker priests likewise grew out of this missionary enterprise. The taming of the worker priests and various efforts to sustain the Mission de France in the 1950s form the closing section of this chapter, which carries the story forward to the eve of Vatican II.Less
Perhaps the most influential of all attempts to missionise industrial Europe remained organizationally independent from Catholic Action. Assisted by the protective support of Cardinal Emmanuel Suhard, a domestic mission for secularized France was set up, complete with its own seminary, run by Louis Augros, located in Lisieux. Team building and the construction of Christian communities, also termed base communities, gave the Mission de France its singular cohesion and dynamism. Spin‐off ventures included the founding of the Mission de Paris, as well as the ill‐fated ventures to create a Mission de Belgique. The internationally renowned phenomenon of the French and Belgian worker priests likewise grew out of this missionary enterprise. The taming of the worker priests and various efforts to sustain the Mission de France in the 1950s form the closing section of this chapter, which carries the story forward to the eve of Vatican II.
Steven Huebner
- Published in print:
- 2005
- Published Online:
- May 2008
- ISBN:
- 9780195189544
- eISBN:
- 9780199868476
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195189544.003.0018
- Subject:
- Music, History, Western
This chapter focuses on Chabrier's Gwendoline. It is shown that because Gwendoline appeared to lean towards the avant-garde when it was conceived and drafted in the late 1870s and early 1880s, ...
More
This chapter focuses on Chabrier's Gwendoline. It is shown that because Gwendoline appeared to lean towards the avant-garde when it was conceived and drafted in the late 1870s and early 1880s, Chabrier at first appeared to elbow Saint-SaËns and the pre-Manon Massenet on the front lines. However, by the 1886 Monnaie première mainstream critical opinion — as well as the composer's self-image — placed him in a more progressive position than either of those two figures. At the same time, from the Symbolist corner Édouard Dujardin's short review of Gwendoline in the Revue wagnérienne sounded a note of impatience by remarking that one-half the opera was given over to conventional number types; the other half was a more sustained effort truly to communicate, ‘a poor attempt for anyone who remembers twenty bars of Parsifal or the Missa Solemnis’, but nonetheless it presented a brave face in the context of the general decrepitude of French operatic culture. Fourcaud praised Chabrier's independence of spirit and detected some passages that evoked Wagner. Unfortunately, others reminded him of Gounod.Less
This chapter focuses on Chabrier's Gwendoline. It is shown that because Gwendoline appeared to lean towards the avant-garde when it was conceived and drafted in the late 1870s and early 1880s, Chabrier at first appeared to elbow Saint-SaËns and the pre-Manon Massenet on the front lines. However, by the 1886 Monnaie première mainstream critical opinion — as well as the composer's self-image — placed him in a more progressive position than either of those two figures. At the same time, from the Symbolist corner Édouard Dujardin's short review of Gwendoline in the Revue wagnérienne sounded a note of impatience by remarking that one-half the opera was given over to conventional number types; the other half was a more sustained effort truly to communicate, ‘a poor attempt for anyone who remembers twenty bars of Parsifal or the Missa Solemnis’, but nonetheless it presented a brave face in the context of the general decrepitude of French operatic culture. Fourcaud praised Chabrier's independence of spirit and detected some passages that evoked Wagner. Unfortunately, others reminded him of Gounod.
Steven Huebner
- Published in print:
- 2005
- Published Online:
- May 2008
- ISBN:
- 9780195189544
- eISBN:
- 9780199868476
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195189544.003.0019
- Subject:
- Music, History, Western
This chapter focuses on Chabrier's opérette Le Roi malgré lui. Pierre Lalo characterized Le Roi malgré lui as a hijacking of Chabrier's true temperament in the direction of an ...
More
This chapter focuses on Chabrier's opérette Le Roi malgré lui. Pierre Lalo characterized Le Roi malgré lui as a hijacking of Chabrier's true temperament in the direction of an ‘insipid pseudo-historical intrigue’. It is argued that Lalo's remark points to the perennial issue of balance between seriousness and comedy that affected the genre of opéra comique.Less
This chapter focuses on Chabrier's opérette Le Roi malgré lui. Pierre Lalo characterized Le Roi malgré lui as a hijacking of Chabrier's true temperament in the direction of an ‘insipid pseudo-historical intrigue’. It is argued that Lalo's remark points to the perennial issue of balance between seriousness and comedy that affected the genre of opéra comique.
ADRIAN LYTTELTON
- Published in print:
- 2003
- Published Online:
- January 2013
- ISBN:
- 9780197262795
- eISBN:
- 9780191753954
- Item type:
- chapter
- Publisher:
- British Academy
- DOI:
- 10.5871/bacad/9780197262795.003.0010
- Subject:
- History, Cultural History
During the period 1848–78, the Savoy monarchy was transformed from a purely dynastic institution into a symbol of national unity. The reactions to Victor Emanuel's death and his later funeral in the ...
More
During the period 1848–78, the Savoy monarchy was transformed from a purely dynastic institution into a symbol of national unity. The reactions to Victor Emanuel's death and his later funeral in the Pantheon show beyond any doubt that the image of the King as ‘father of the nation’ was widely accepted, and that his popularity extended beyond the circle of the notables and the bourgeoisie who were the promoters of the cult of the monarchy to significant sectors of the urban working classes. This chapter shows how from the early policies of the King, Charles Albert, the first steps were taken in the campaign to create the image of a monarchy with a national mission.Less
During the period 1848–78, the Savoy monarchy was transformed from a purely dynastic institution into a symbol of national unity. The reactions to Victor Emanuel's death and his later funeral in the Pantheon show beyond any doubt that the image of the King as ‘father of the nation’ was widely accepted, and that his popularity extended beyond the circle of the notables and the bourgeoisie who were the promoters of the cult of the monarchy to significant sectors of the urban working classes. This chapter shows how from the early policies of the King, Charles Albert, the first steps were taken in the campaign to create the image of a monarchy with a national mission.
John Casey
- Published in print:
- 2009
- Published Online:
- February 2010
- ISBN:
- 9780195092950
- eISBN:
- 9780199869732
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195092950.003.0016
- Subject:
- Religion, World Religions
Swedenborg aims vividly to describe his encounters with angels in the various “heavens” he claims to have visited. His heavens and hells might be called “real,” in that they correspond to ...
More
Swedenborg aims vividly to describe his encounters with angels in the various “heavens” he claims to have visited. His heavens and hells might be called “real,” in that they correspond to psychological states. Swedenborg has been called the inventor of the modern heaven. The human soul contains powers and possibilities that accord with the Romantic doctrine of man as microcosm of the universe. There is an affinity of mystics such as Blake with Swedenborg. Heaven is not a reward for goodness, or hell a punishment for evil. In so far as we are good and filled with love, we are in heaven. Swedenborg's heaven is not God‐centered. There is no place for original sin in his philosophy, or for the ascetic. His is an optimistic vision, thoroughly Pelagian. Marriage and the erotic—even in heaven—is at the center of his thought, with an emphasis on “conjugial” love.Less
Swedenborg aims vividly to describe his encounters with angels in the various “heavens” he claims to have visited. His heavens and hells might be called “real,” in that they correspond to psychological states. Swedenborg has been called the inventor of the modern heaven. The human soul contains powers and possibilities that accord with the Romantic doctrine of man as microcosm of the universe. There is an affinity of mystics such as Blake with Swedenborg. Heaven is not a reward for goodness, or hell a punishment for evil. In so far as we are good and filled with love, we are in heaven. Swedenborg's heaven is not God‐centered. There is no place for original sin in his philosophy, or for the ascetic. His is an optimistic vision, thoroughly Pelagian. Marriage and the erotic—even in heaven—is at the center of his thought, with an emphasis on “conjugial” love.
M. Jamie Ferreira
- Published in print:
- 2001
- Published Online:
- November 2003
- ISBN:
- 9780195130256
- eISBN:
- 9780199834181
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195130251.003.0004
- Subject:
- Religion, Philosophy of Religion
The sharp distinction between preferential love (erotic love and friendship) and love of one's neighbor (agape) is mitigated by the claim that neighbor‐love should be preserved in erotic love and ...
More
The sharp distinction between preferential love (erotic love and friendship) and love of one's neighbor (agape) is mitigated by the claim that neighbor‐love should be preserved in erotic love and friendship. Neighbor‐love is a commitment to equality, which involves a kind of moral blindness, and is best understood, in comparison with the ethics of Emmanuel Levinas, as responsibility to others.Less
The sharp distinction between preferential love (erotic love and friendship) and love of one's neighbor (agape) is mitigated by the claim that neighbor‐love should be preserved in erotic love and friendship. Neighbor‐love is a commitment to equality, which involves a kind of moral blindness, and is best understood, in comparison with the ethics of Emmanuel Levinas, as responsibility to others.
John Wall
- Published in print:
- 2005
- Published Online:
- July 2005
- ISBN:
- 9780195182569
- eISBN:
- 9780199835737
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195182561.003.0004
- Subject:
- Religion, Philosophy of Religion
A more complex dimension of moral creativity is involved in the deontological problem of responsibility toward “the other” in the sense of otherness, alterity, or irreducibility to the self. Immanuel ...
More
A more complex dimension of moral creativity is involved in the deontological problem of responsibility toward “the other” in the sense of otherness, alterity, or irreducibility to the self. Immanuel Kant’s obscuring of this problem of otherness can be attributed in part to his separation of ethics from poetics (or aesthetics) in his second and third critiques. Paul Ricoeur shows that Kantian moral freedom is always in poetic tension with the passivity of the command not to do violence to otherness. Beyond Ricoeur, however, the other should be understood more radically as not just another self like oneself but, as Emmanuel Levinas and others argue, itself the transcending origin of the moral command as an invisible face of the Wholly Other. Moral creativity in its deontological sense combines Ricoeur’s Christian and Levinas’ Jewish interpretations of “the other” in a more profoundly presupposed mythology of humanity as an image of its Creator, so that others in particular originate or create a love command to selves who are in turn called to a negative moral poetics of creating others an ever less violent and reductive response.Less
A more complex dimension of moral creativity is involved in the deontological problem of responsibility toward “the other” in the sense of otherness, alterity, or irreducibility to the self. Immanuel Kant’s obscuring of this problem of otherness can be attributed in part to his separation of ethics from poetics (or aesthetics) in his second and third critiques. Paul Ricoeur shows that Kantian moral freedom is always in poetic tension with the passivity of the command not to do violence to otherness. Beyond Ricoeur, however, the other should be understood more radically as not just another self like oneself but, as Emmanuel Levinas and others argue, itself the transcending origin of the moral command as an invisible face of the Wholly Other. Moral creativity in its deontological sense combines Ricoeur’s Christian and Levinas’ Jewish interpretations of “the other” in a more profoundly presupposed mythology of humanity as an image of its Creator, so that others in particular originate or create a love command to selves who are in turn called to a negative moral poetics of creating others an ever less violent and reductive response.
Emmanuel Falque
- Published in print:
- 2016
- Published Online:
- January 2017
- ISBN:
- 9780823269877
- eISBN:
- 9780823269914
- Item type:
- book
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fordham/9780823269877.001.0001
- Subject:
- Religion, Philosophy of Religion
In France today, philosophy—in particular phenomenology—finds itself in a paradoxical relation to theology. Some debate a “theological turn.” Others disavow theological arguments as if it would ...
More
In France today, philosophy—in particular phenomenology—finds itself in a paradoxical relation to theology. Some debate a “theological turn.” Others disavow theological arguments as if it would tarnish their philosophical integrity, while carrying out theology in other venues. But no one deliberately attempts to cross this divide by taking responsibility in his own thought for each discipline in its own right. In braving “the crossing of the Rubicon,” Falque seeks to end this face-off. Convinced that “the more one theologizes, the better one philosophizes,” he proposes a counterblow by theology against phenomenology. Instead of another philosophy of “the threshold” or of “the leap,” he argues that an encounter between the two disciplines, insofar as each is fully assumed, will reveal their mutual fruitfulness and, at the same time, their true distinctive borders. In this book, he looks back and forward at his own work in the borderlands of philosophy and theology. He seeks to provide an account for his method in moving, for example, between Levinas, Ricoeur, and the Catholic Eucharist in generating his Catholic hermeneutic of the body and voice, or between Bultmann, Merleau-Ponty, and Aquinas in terms of a reflection on the activity of believing. Falque shows thus that he has made the crossing: alea iacta est, “the die is cast” with audacity and perhaps a little recklessness, but knowing full well that no one thinks without exposing themself to risk.Less
In France today, philosophy—in particular phenomenology—finds itself in a paradoxical relation to theology. Some debate a “theological turn.” Others disavow theological arguments as if it would tarnish their philosophical integrity, while carrying out theology in other venues. But no one deliberately attempts to cross this divide by taking responsibility in his own thought for each discipline in its own right. In braving “the crossing of the Rubicon,” Falque seeks to end this face-off. Convinced that “the more one theologizes, the better one philosophizes,” he proposes a counterblow by theology against phenomenology. Instead of another philosophy of “the threshold” or of “the leap,” he argues that an encounter between the two disciplines, insofar as each is fully assumed, will reveal their mutual fruitfulness and, at the same time, their true distinctive borders. In this book, he looks back and forward at his own work in the borderlands of philosophy and theology. He seeks to provide an account for his method in moving, for example, between Levinas, Ricoeur, and the Catholic Eucharist in generating his Catholic hermeneutic of the body and voice, or between Bultmann, Merleau-Ponty, and Aquinas in terms of a reflection on the activity of believing. Falque shows thus that he has made the crossing: alea iacta est, “the die is cast” with audacity and perhaps a little recklessness, but knowing full well that no one thinks without exposing themself to risk.
Isaac Nakhimovsky
- Published in print:
- 2011
- Published Online:
- October 2017
- ISBN:
- 9780691148946
- eISBN:
- 9781400838752
- Item type:
- chapter
- Publisher:
- Princeton University Press
- DOI:
- 10.23943/princeton/9780691148946.003.0002
- Subject:
- Political Science, Political Theory
This chapter recounts how Fichte's theory of the state was profoundly shaped by his encounter with Rousseau, Sieyès, and Kant. Fichte developed a more radical version of the constitutional theory ...
More
This chapter recounts how Fichte's theory of the state was profoundly shaped by his encounter with Rousseau, Sieyès, and Kant. Fichte developed a more radical version of the constitutional theory that had been advanced by Sieyès and Kant during the French Revolution, one that sought to improve upon Rousseau's description of constitutional government and to institutionalize his account of popular sovereignty. According to his many German admirers, it was Sieyès, and not his Jacobin opponents, who was the real inheritor of Rousseau, because the kind of egalitarian democracy demanded by Robespierre and others was unable to function as a government of laws in a modern European state. Fichte declared that he had produced the definitive statement of this Sieyèsian constitutionalism and claimed he had captured its true spirit by showing how it did not permanently exclude the possibility of far more egalitarian systems than those proposed by either Sieyès or Kant.Less
This chapter recounts how Fichte's theory of the state was profoundly shaped by his encounter with Rousseau, Sieyès, and Kant. Fichte developed a more radical version of the constitutional theory that had been advanced by Sieyès and Kant during the French Revolution, one that sought to improve upon Rousseau's description of constitutional government and to institutionalize his account of popular sovereignty. According to his many German admirers, it was Sieyès, and not his Jacobin opponents, who was the real inheritor of Rousseau, because the kind of egalitarian democracy demanded by Robespierre and others was unable to function as a government of laws in a modern European state. Fichte declared that he had produced the definitive statement of this Sieyèsian constitutionalism and claimed he had captured its true spirit by showing how it did not permanently exclude the possibility of far more egalitarian systems than those proposed by either Sieyès or Kant.
Isaac Nakhimovsky
- Published in print:
- 2011
- Published Online:
- October 2017
- ISBN:
- 9780691148946
- eISBN:
- 9781400838752
- Item type:
- chapter
- Publisher:
- Princeton University Press
- DOI:
- 10.23943/princeton/9780691148946.003.0003
- Subject:
- Political Science, Political Theory
This chapter shows how Fichte's response to Kant's essay Perpetual Peace culminated in The Closed Commercial State. Kant's essay defined the legal character of a peaceful international community. It ...
More
This chapter shows how Fichte's response to Kant's essay Perpetual Peace culminated in The Closed Commercial State. Kant's essay defined the legal character of a peaceful international community. It also identified the historical processes favoring the emergence of an increasingly legalized and demilitarized European states system. The Closed Commercial State elaborated Kant's historical model into an account of the rise of global trade and its impact on state formation. Fichte concluded that the pacification of Europe envisioned by Kant was predicated on a resolution to the conflicts unleashed by heightened economic competition, both between and within states. In making this argument, Fichte developed an account of commerce and international relations that was closely aligned with contemporary pro-French and anti-English views of global trade and the European states system. Like Kant's Perpetual Peace, Fichte's Closed Commercial State was a highly abstracted theoretical investigation occasioned by a French diplomatic initiative championed by Sieyès. However, Fichte was much more willing than Kant to work out the details of a reform strategy predicated on Sieyès's efforts to engineer a French-led restructuring of the European balance of power.Less
This chapter shows how Fichte's response to Kant's essay Perpetual Peace culminated in The Closed Commercial State. Kant's essay defined the legal character of a peaceful international community. It also identified the historical processes favoring the emergence of an increasingly legalized and demilitarized European states system. The Closed Commercial State elaborated Kant's historical model into an account of the rise of global trade and its impact on state formation. Fichte concluded that the pacification of Europe envisioned by Kant was predicated on a resolution to the conflicts unleashed by heightened economic competition, both between and within states. In making this argument, Fichte developed an account of commerce and international relations that was closely aligned with contemporary pro-French and anti-English views of global trade and the European states system. Like Kant's Perpetual Peace, Fichte's Closed Commercial State was a highly abstracted theoretical investigation occasioned by a French diplomatic initiative championed by Sieyès. However, Fichte was much more willing than Kant to work out the details of a reform strategy predicated on Sieyès's efforts to engineer a French-led restructuring of the European balance of power.
Isaac Nakhimovsky
- Published in print:
- 2011
- Published Online:
- October 2017
- ISBN:
- 9780691148946
- eISBN:
- 9781400838752
- Item type:
- chapter
- Publisher:
- Princeton University Press
- DOI:
- 10.23943/princeton/9780691148946.003.0006
- Subject:
- Political Science, Political Theory
This chapter considers the broader implications of Fichte's work. Fichte's The Closed Commercial State was an intensive investigation into the prospects of Europe's transformation into the kind of ...
More
This chapter considers the broader implications of Fichte's work. Fichte's The Closed Commercial State was an intensive investigation into the prospects of Europe's transformation into the kind of international federation envisioned by Kant. His analysis was not the product of an alien ideology but represented a notable attempt to join the constitutionalism of Rousseau, Sieyès, and Kant to widespread and fairly mainstream eighteenth-century views of commerce, finance, and the European states system. Fichte's Addresses to the German Nation, delivered in occupied Berlin in the winter of 1808–9, have achieved much greater notoriety than The Closed Commercial State as a supposed transmission of ancien régime power politics into the age of nationalism. In fact, they represent a further effort to extend Fichte's constitutional theory into a strategic response to immensely constricting historical circumstances.Less
This chapter considers the broader implications of Fichte's work. Fichte's The Closed Commercial State was an intensive investigation into the prospects of Europe's transformation into the kind of international federation envisioned by Kant. His analysis was not the product of an alien ideology but represented a notable attempt to join the constitutionalism of Rousseau, Sieyès, and Kant to widespread and fairly mainstream eighteenth-century views of commerce, finance, and the European states system. Fichte's Addresses to the German Nation, delivered in occupied Berlin in the winter of 1808–9, have achieved much greater notoriety than The Closed Commercial State as a supposed transmission of ancien régime power politics into the age of nationalism. In fact, they represent a further effort to extend Fichte's constitutional theory into a strategic response to immensely constricting historical circumstances.
Owen Chadwick
- Published in print:
- 1998
- Published Online:
- November 2003
- ISBN:
- 9780198269229
- eISBN:
- 9780191600456
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198269226.003.0006
- Subject:
- Religion, Church History
The taking of Rome by the Italian army in 1870 made the pope ’the prisoner of the Vatican’ a situation Pius IX preferred to live with rather than flee, and the new Italian authorities were careful to ...
More
The taking of Rome by the Italian army in 1870 made the pope ’the prisoner of the Vatican’ a situation Pius IX preferred to live with rather than flee, and the new Italian authorities were careful to leave him free to per perform his spiritual duties as head of the Church. The Law of Guarantees of 1871 regulated relations between the pope and the Italian state, but conflict continued due to the attitudes of both Pius IX and Italian radicals. The pope battled with the state over the appointment of bishops, made intransigent speeches, and rejected attempts at reconciliation. The forced acceptance of the Council's decrees on infallibility, the conflict with Italy, and Pius IX's rejection of ’the modern world’ all had the effect of both uniting most Catholics behind the pope and increasing the Church's isolation from liberal and Protestant Europe. This was shown in the controversy in Austria over a new Concordat, the Kulturkampf in Germany, and anti‐Catholic hostility in Britain. The funerals of Pius IX and king Victor Emmanuel in 1878 were seen as symbolic not only of the internal battles of Italian politics but also of the old Europe and the new.Less
The taking of Rome by the Italian army in 1870 made the pope ’the prisoner of the Vatican’ a situation Pius IX preferred to live with rather than flee, and the new Italian authorities were careful to leave him free to per perform his spiritual duties as head of the Church. The Law of Guarantees of 1871 regulated relations between the pope and the Italian state, but conflict continued due to the attitudes of both Pius IX and Italian radicals. The pope battled with the state over the appointment of bishops, made intransigent speeches, and rejected attempts at reconciliation. The forced acceptance of the Council's decrees on infallibility, the conflict with Italy, and Pius IX's rejection of ’the modern world’ all had the effect of both uniting most Catholics behind the pope and increasing the Church's isolation from liberal and Protestant Europe. This was shown in the controversy in Austria over a new Concordat, the Kulturkampf in Germany, and anti‐Catholic hostility in Britain. The funerals of Pius IX and king Victor Emmanuel in 1878 were seen as symbolic not only of the internal battles of Italian politics but also of the old Europe and the new.
Derek Attridge
- Published in print:
- 2010
- Published Online:
- March 2012
- ISBN:
- 9780748640089
- eISBN:
- 9780748652112
- Item type:
- book
- Publisher:
- Edinburgh University Press
- DOI:
- 10.3366/edinburgh/9780748640089.001.0001
- Subject:
- Literature, Criticism/Theory
What is the importance of deconstruction, and the writing of Jacques Derrida in particular, for literary criticism today? This book argues that the challenge of Derrida's work for our understanding ...
More
What is the importance of deconstruction, and the writing of Jacques Derrida in particular, for literary criticism today? This book argues that the challenge of Derrida's work for our understanding of literature and its value has still not been fully met; traces a close engagement with Derrida's writing over two decades; and reflects an interest in that work going back a further two decades, showing how it can illuminate a variety of topics. Chapters include an overview of deconstruction as a critical practice today, discussions of the secret, postcolonialism, ethics, literary criticism, jargon, fiction and photography, and responses to the theoretical writing of Emmanuel Levinas, Roland Barthes and J. Hillis Miller. Also included is a discussion of the recent reading of Derrida's philosophy as ‘radical atheism’, and the book ends with a conversation on deconstruction and place with the theorist and critic Jean-Michel Rabaté. Running throughout is a concern with the question of responsibility, as exemplified in Derrida's own readings of literary and philosophical texts: responsibility to the work being read, responsibility to the protocols of rational argument and responsibility to the reader.Less
What is the importance of deconstruction, and the writing of Jacques Derrida in particular, for literary criticism today? This book argues that the challenge of Derrida's work for our understanding of literature and its value has still not been fully met; traces a close engagement with Derrida's writing over two decades; and reflects an interest in that work going back a further two decades, showing how it can illuminate a variety of topics. Chapters include an overview of deconstruction as a critical practice today, discussions of the secret, postcolonialism, ethics, literary criticism, jargon, fiction and photography, and responses to the theoretical writing of Emmanuel Levinas, Roland Barthes and J. Hillis Miller. Also included is a discussion of the recent reading of Derrida's philosophy as ‘radical atheism’, and the book ends with a conversation on deconstruction and place with the theorist and critic Jean-Michel Rabaté. Running throughout is a concern with the question of responsibility, as exemplified in Derrida's own readings of literary and philosophical texts: responsibility to the work being read, responsibility to the protocols of rational argument and responsibility to the reader.
Robert Eaglestone
- Published in print:
- 2004
- Published Online:
- September 2007
- ISBN:
- 9780199265930
- eISBN:
- 9780191708596
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199265930.001.0001
- Subject:
- Literature, Criticism/Theory
This book argues that postmodernism, especially in the work of Emmanuel Levinas and Jacques Derrida, is a deeply engaged response to the Holocaust. In turn, this thought illuminates a number of ...
More
This book argues that postmodernism, especially in the work of Emmanuel Levinas and Jacques Derrida, is a deeply engaged response to the Holocaust. In turn, this thought illuminates a number of issues in our understanding of the Holocaust. The book is divided into three parts. The first part, Reading and the Holocaust, concentrates on testimony and literature, and argues that testimony is a new and singular genre with its own generic characteristics. It clarifies issues of memory and literature and analyses and defines post-1990 Holocaust fiction. The second part, Holocaust Histories, argues that there are two different understandings of truth at work in the discipline of history, and that the history of the Holocaust brings this to the fore: later chapters explore this by looking at the work of one leading Holocaust historian, Saul Friedländer, the limits of historical explanation, and at Holocaust denial. The third part, The Trace of the Holocaust, turns to philosophy and argues in detail that the work of Levinas is a response to the Holocaust and evaluates its success. Chapter 10 evaluates Derrida's thought as post-Holocaust philosophy and focuses on the idea of the trace. Chapter 11 looks at philosophical attempts to explain Nazism and reveals the limits of philosophical discourse. The final chapter turns to the idea of the human and looks at ways in which the human has been thought after the Holocaust. The conclusion turns to issues to which this overall discussion might lead.Less
This book argues that postmodernism, especially in the work of Emmanuel Levinas and Jacques Derrida, is a deeply engaged response to the Holocaust. In turn, this thought illuminates a number of issues in our understanding of the Holocaust. The book is divided into three parts. The first part, Reading and the Holocaust, concentrates on testimony and literature, and argues that testimony is a new and singular genre with its own generic characteristics. It clarifies issues of memory and literature and analyses and defines post-1990 Holocaust fiction. The second part, Holocaust Histories, argues that there are two different understandings of truth at work in the discipline of history, and that the history of the Holocaust brings this to the fore: later chapters explore this by looking at the work of one leading Holocaust historian, Saul Friedländer, the limits of historical explanation, and at Holocaust denial. The third part, The Trace of the Holocaust, turns to philosophy and argues in detail that the work of Levinas is a response to the Holocaust and evaluates its success. Chapter 10 evaluates Derrida's thought as post-Holocaust philosophy and focuses on the idea of the trace. Chapter 11 looks at philosophical attempts to explain Nazism and reveals the limits of philosophical discourse. The final chapter turns to the idea of the human and looks at ways in which the human has been thought after the Holocaust. The conclusion turns to issues to which this overall discussion might lead.
Brian Treanor
- Published in print:
- 2006
- Published Online:
- March 2011
- ISBN:
- 9780823226849
- eISBN:
- 9780823235100
- Item type:
- book
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fso/9780823226849.001.0001
- Subject:
- Philosophy, Moral Philosophy
“Every other is truly other, but no other is wholly other”. This is the claim that this book defends. Taking up the question of otherness that so fascinates contemporary continental ...
More
“Every other is truly other, but no other is wholly other”. This is the claim that this book defends. Taking up the question of otherness that so fascinates contemporary continental philosophy, this book asks what it means for something or someone to be other than the self. Emmanuel Levinas and those influenced by him point out that the philosophical tradition of the West has generally favored the self at the expense of the other. In response, postmodern thought insists on the absolute otherness of the other, epitomized by the deconstructive claim “every other is wholly other”. But absolute otherness generates problems and aporias of its own. This has led some thinkers to reevaluate the notion of relative otherness in light of the postmodern critique, arguing for a chiastic account that does justice to both the alterity and the similitude of the other. These latter two positions—absolute otherness and a rehabilitated account of relative otherness—are the main contenders in the contemporary debate. This book traces the transmission and development of these two conceptions of otherness by examining the philosophies of Emmanuel Levinas and Gabriel Marcel. Levinas's version of otherness can be seen in the work of Jacques Derrida and John D. Caputo, while Marcel's understanding of otherness influences the work of Paul Ricoeur and Richard Kearney. Ultimately, this book makes a case for a hermeneutic account of otherness. Otherness itself is not absolute, but is a chiasm of alterity and similitude.Less
“Every other is truly other, but no other is wholly other”. This is the claim that this book defends. Taking up the question of otherness that so fascinates contemporary continental philosophy, this book asks what it means for something or someone to be other than the self. Emmanuel Levinas and those influenced by him point out that the philosophical tradition of the West has generally favored the self at the expense of the other. In response, postmodern thought insists on the absolute otherness of the other, epitomized by the deconstructive claim “every other is wholly other”. But absolute otherness generates problems and aporias of its own. This has led some thinkers to reevaluate the notion of relative otherness in light of the postmodern critique, arguing for a chiastic account that does justice to both the alterity and the similitude of the other. These latter two positions—absolute otherness and a rehabilitated account of relative otherness—are the main contenders in the contemporary debate. This book traces the transmission and development of these two conceptions of otherness by examining the philosophies of Emmanuel Levinas and Gabriel Marcel. Levinas's version of otherness can be seen in the work of Jacques Derrida and John D. Caputo, while Marcel's understanding of otherness influences the work of Paul Ricoeur and Richard Kearney. Ultimately, this book makes a case for a hermeneutic account of otherness. Otherness itself is not absolute, but is a chiasm of alterity and similitude.
Jeffrey Dudiak
- Published in print:
- 2001
- Published Online:
- March 2011
- ISBN:
- 9780823220922
- eISBN:
- 9780823235759
- Item type:
- book
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fso/9780823220922.001.0001
- Subject:
- Philosophy, Moral Philosophy
This book explains how human beings can live more peacefully with one another by understanding the conditions of possibility for dialogue. Philosophically, this challenge is ...
More
This book explains how human beings can live more peacefully with one another by understanding the conditions of possibility for dialogue. Philosophically, this challenge is articulated as the problem of: how dialogue as dia-logos is possible when the shared logos is precisely that which is in question. Emmanuel Levinas, in demonstrating that the shared logos is a function of interhuman relationship, helps us to make some progress in understanding the possibilities for dialogue in this situation. If the terms of the argument to this point are taken largely from Levinas's 1961 Totality and Infinity, this book further proposes that Levinas's 1974 Otherwise than Being can be read as a deepening of these earlier analyses, delineating, both the conditions of possibility and impossibility for discourse itself. Throughout these analyses this book discovers that in Levinas's view dialogue is ultimately possible, only for a gracious subjectivity already graced by God by way of the other, but where the word God is inseparable from subjectivity as graciousness to the other. Finally, for Levinas, the facilitation of dialogue, the facilitation of peace, comes down to the subject's capacity and willingness to be who he or she is, to take the beautiful risk of a peaceful gesture offered to the other, and that peace, in this gesture itself. As Levinas himself puts it: “Peace then is under my responsibility. I am a hostage, for I am alone to wage it, running a fine risk, dangerously.” Levinas's philosophical discourse is precisely itself to be read as such a gesture.Less
This book explains how human beings can live more peacefully with one another by understanding the conditions of possibility for dialogue. Philosophically, this challenge is articulated as the problem of: how dialogue as dia-logos is possible when the shared logos is precisely that which is in question. Emmanuel Levinas, in demonstrating that the shared logos is a function of interhuman relationship, helps us to make some progress in understanding the possibilities for dialogue in this situation. If the terms of the argument to this point are taken largely from Levinas's 1961 Totality and Infinity, this book further proposes that Levinas's 1974 Otherwise than Being can be read as a deepening of these earlier analyses, delineating, both the conditions of possibility and impossibility for discourse itself. Throughout these analyses this book discovers that in Levinas's view dialogue is ultimately possible, only for a gracious subjectivity already graced by God by way of the other, but where the word God is inseparable from subjectivity as graciousness to the other. Finally, for Levinas, the facilitation of dialogue, the facilitation of peace, comes down to the subject's capacity and willingness to be who he or she is, to take the beautiful risk of a peaceful gesture offered to the other, and that peace, in this gesture itself. As Levinas himself puts it: “Peace then is under my responsibility. I am a hostage, for I am alone to wage it, running a fine risk, dangerously.” Levinas's philosophical discourse is precisely itself to be read as such a gesture.
Zoe Vania Waxman
- Published in print:
- 2008
- Published Online:
- January 2010
- ISBN:
- 9780199541546
- eISBN:
- 9780191709739
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199541546.003.0002
- Subject:
- History, European Modern History
This chapter examines the work of Emmanuel Ringelblum, a trained social historian and teacher, who initiated the Warsaw-based secret archives of Oneg Shabbat (Sabbath Delight: a code-name for the ...
More
This chapter examines the work of Emmanuel Ringelblum, a trained social historian and teacher, who initiated the Warsaw-based secret archives of Oneg Shabbat (Sabbath Delight: a code-name for the clandestine Sabbath afternoon gatherings). These archives, which represent the most systematic attempt to record Jewish suffering during the Holocaust, were dedicated to finding the best way to record the uprooting of communities, and the suffering and destruction of Polish Jewry. Ringelblum and his colleagues in the Warsaw ghetto were able to amass a considerable amount of information. By secretly recording Jewish life in Poland during the German occupation, and continuing the Jewish tradition of witnessing, the Warsaw ghetto chroniclers, both individually and collectively, performed important acts of resistance. They believed that what they were experiencing would one day be studied as historically important, and this awareness shaped their writing.Less
This chapter examines the work of Emmanuel Ringelblum, a trained social historian and teacher, who initiated the Warsaw-based secret archives of Oneg Shabbat (Sabbath Delight: a code-name for the clandestine Sabbath afternoon gatherings). These archives, which represent the most systematic attempt to record Jewish suffering during the Holocaust, were dedicated to finding the best way to record the uprooting of communities, and the suffering and destruction of Polish Jewry. Ringelblum and his colleagues in the Warsaw ghetto were able to amass a considerable amount of information. By secretly recording Jewish life in Poland during the German occupation, and continuing the Jewish tradition of witnessing, the Warsaw ghetto chroniclers, both individually and collectively, performed important acts of resistance. They believed that what they were experiencing would one day be studied as historically important, and this awareness shaped their writing.
Gabriel Riera
- Published in print:
- 2006
- Published Online:
- March 2011
- ISBN:
- 9780823226719
- eISBN:
- 9780823235315
- Item type:
- book
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fso/9780823226719.001.0001
- Subject:
- Philosophy, Philosophy of Language
This book examines the possibility of writing the other, explores whether an ethical writing that preserves the other as such is possible, and discusses what the implications are for ...
More
This book examines the possibility of writing the other, explores whether an ethical writing that preserves the other as such is possible, and discusses what the implications are for an ethically inflected criticism. It focuses on the works of Emmanuel Levinas, Maurice Blanchot, and Martin Heidegger and examines how the question of the other engages the very limits of philosophy, rationality, and power. The book's horizon is ethics in the Levinasian sense: the question of the other, which, on the hither side of language understood as a system of signs and of representation, must be welcomed by language and preserved in its alterity. Martin Heidegger's elucidation of a more essential understanding of Being entails a deconstruction of onto-theology, of the sign and the grammatical and logical determinations of language, all decisive starting points for Levinas and Blanchot. At stake for both Levinas and Blanchot is how to mark a nondiscursive excess within discourse without erasing or reducing it. How should one read and write the other in the same without reducing the other to the same? Critics in recent years have discussed an “ethical moment or turn” characterized by the other's irruption into the order of discourse. The other becomes a true crossroads of disciplines, since it affects several aspects of discourse: the constitution of the subject, the status of knowledge, the nature of representation, and what that representation represses. Yet there has been a tendency to graft the other onto paradigms whose main purpose is to reassess questions of identity, fundamentally in terms of representation; the other thus loses some of its most crucial features.Less
This book examines the possibility of writing the other, explores whether an ethical writing that preserves the other as such is possible, and discusses what the implications are for an ethically inflected criticism. It focuses on the works of Emmanuel Levinas, Maurice Blanchot, and Martin Heidegger and examines how the question of the other engages the very limits of philosophy, rationality, and power. The book's horizon is ethics in the Levinasian sense: the question of the other, which, on the hither side of language understood as a system of signs and of representation, must be welcomed by language and preserved in its alterity. Martin Heidegger's elucidation of a more essential understanding of Being entails a deconstruction of onto-theology, of the sign and the grammatical and logical determinations of language, all decisive starting points for Levinas and Blanchot. At stake for both Levinas and Blanchot is how to mark a nondiscursive excess within discourse without erasing or reducing it. How should one read and write the other in the same without reducing the other to the same? Critics in recent years have discussed an “ethical moment or turn” characterized by the other's irruption into the order of discourse. The other becomes a true crossroads of disciplines, since it affects several aspects of discourse: the constitution of the subject, the status of knowledge, the nature of representation, and what that representation represses. Yet there has been a tendency to graft the other onto paradigms whose main purpose is to reassess questions of identity, fundamentally in terms of representation; the other thus loses some of its most crucial features.
David Howell
- Published in print:
- 2002
- Published Online:
- January 2010
- ISBN:
- 9780198203049
- eISBN:
- 9780191719530
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198203049.003.0010
- Subject:
- History, British and Irish Modern History
The leaders of the Miners' Federation of Great Britain responded positively to the record of the 1924 Labour Government in their public statements. The administration's minority status could provide ...
More
The leaders of the Miners' Federation of Great Britain responded positively to the record of the 1924 Labour Government in their public statements. The administration's minority status could provide a credible explanation for any shortcomings, and the Government's brief period in office was contemporaneous with a temporary improvement in miners' wages. Nevertheless, there were private concerns about the character of the relationship between the Federation and the Government which highlighted broader issues about the appropriate status of trade union priorities within the agenda of a Labour Party administration. The Minister for Mines, Emmanuel Shinwell, was a strong supporter of Ramsay MacDonald, and an acerbic critic of what he regarded as Left-Utopianism. In contrast, two Scottish Miners' Members, Duncan Graham and James Welsh, saw Shinwell's selection as an affront to miners' reasonable expectations. This chapter examines the crises that affected the coal industry in Britain and the politics underlying the Labour Government's response.Less
The leaders of the Miners' Federation of Great Britain responded positively to the record of the 1924 Labour Government in their public statements. The administration's minority status could provide a credible explanation for any shortcomings, and the Government's brief period in office was contemporaneous with a temporary improvement in miners' wages. Nevertheless, there were private concerns about the character of the relationship between the Federation and the Government which highlighted broader issues about the appropriate status of trade union priorities within the agenda of a Labour Party administration. The Minister for Mines, Emmanuel Shinwell, was a strong supporter of Ramsay MacDonald, and an acerbic critic of what he regarded as Left-Utopianism. In contrast, two Scottish Miners' Members, Duncan Graham and James Welsh, saw Shinwell's selection as an affront to miners' reasonable expectations. This chapter examines the crises that affected the coal industry in Britain and the politics underlying the Labour Government's response.
