France’s ‘elites’, Islamophobia,and communities of friendship in Sabri Louatah’s Les Sauvages

Sabri Louatah’s Les Sauvages (2011–2016) joins an ongoing discussion over the French political class’s relationship with the racial and religious divides in contemporary French society. Louatah portrays the political class as imposing from above a divide between French descendants of Muslim immigrants and their majority-culture compatriots, and suggests that the functioning of the modern state makes this necessary: states are founded upon communities of belonging which require the exclusion of given minorities, and will reimpose that exclusion with force if a more inclusive model of community threatens to emerge. Two readings of how Les Sauvages suggests we should respond to this are possible. One suggests that subjects should reject the state entirely, seeking to form inclusive communities escaping its control. Another suggests that the structures of the modern state should be appropriated to promote inclusion, but that the nature of modern democracy will prevent such action from succeeding completely; as such, traditional political engagement must work in conjunction with more radical attempts to form communities free from exclusion. Both readings, however, hold in common the idea that racial and religious divides are imposed from above and that these divides cannot be completely overcome while working within mainstream political structures.     

Hegel,Analytic Philosophy’s Pharmakon

In this article I argue that Hegel has become analytic philosophy’s “pharmakon”—both its “poison” and its “cure.” Traditionally, Hegel’s philosophy has been attacked by Anglo-American analytical philosophers for its alleged charlatanism and irrelevance. Yet starting from the 1970s there has been a revival of interest in Hegel’s philosophical work, which, I suggest, may be explained by three developments: (1) the revival of interest in Aristotelianism following Saul Kripke’s and Hilary Putnam’s work on natural kinds, and Elizabeth Anscombe’s, Philippa Foot’s, and Putnam’s opposition to the fact-value distinction; (2) the rehabilitation of Hegel’s theories by various philosophers, including Robert Pippin, Terry Pinkard, Fred Beiser, Robert Stern, and Stephen Houlgate; and (3) the Sellars-inspired philosophy of mind of John McDowell and of Robert Brandom. The first and third of these reasons, I argue, have led several analytic theorists to cast Hegel in a more positive light as the “cure” for analytic philosophy. The combined outcome of these changes, both ironic and fitting, is that the Hegelian principle of internal critique has played a significant role not only in analytic philosophy’s rapprochement with Hegel’s philosophy but also in overcoming the Analytic-Continental philosophical divide.     

Human Rights,Modernity, and Milton’s Areopagitica

Some of the founding documents of our modern human rights culture assert that, by virtue of natural law, the will of God, the will of a Supreme Being, or some kind of natural world order, all humans have a right to civil liberties. In Areopagitica (1644), Milton rejects this way of grounding the claim to civil liberties. Instead, he argues for civil liberties on pragmatic grounds, but also on the premise that members of political societies are entitled to civil liberties from their governors only insofar as those members are rational and virtuous. His argument for civil liberties is also grounded in the view that the proper function of government includes propagating virtue in those it governs, assessing their rationality and moral virtue, and extending civil liberties to them in accordance with this assessment. Arguing in this way, Milton opposes the notion that, simply by virtue of being human, all members of political societies have a specific set of rights which their governments, and indeed all other people on earth, are bound to respect. He thus has more in common with Isocrates and Renaissance humanists than he does with the defenders of our modern human rights culture.     

It’s the Ideology,Stupid! In Macri’s Argentina: A Reportage

A first snapshot from the frontlines of ‘change’ in Latin America: cumbia music from the Casa Rosada, police repression against villeros and indigenous activists, and soul-searching amidst supporters of the ‘Victory Front’ in the face of defeat. Have we now moved from the ‘pink’ to the ‘yellow tide’?     

Twenty-Sixth Annual Meeting,St. Alban’s, 1869

A round-headed window in the cathedral close at Winchester, drawn by John Aubrey on or before March 1669 for his Chronologia architectonica, may belong to a hitherto unidentified structure shown by John Speed on his Map of Winchester of 1611. The location suggests that this structure and hence the window may have been part of the royal palace built in the centre of Winchester by William the Conqueror by about 1069–70, said by Gerald the Welshman, writing about 1198, to have been second to the palace in London ‘in neither quality nor scale’     

On fascistization: Mussolini’s political project for Franco’s Spain, 1937–1939

‘Single party, single militia, single worker’s union, on these three pillars the great Spain of tomorrow will be built’, wrote Mussolini to Franco in August 1937, only four months after the new single party, Falange Española Tradicionalista y de las JONS, was created. From the Duce’s point of view, all the political tools developed to achieve a brilliant present and a greater future were the result of Italian intervention in the Spanish Civil War. The political implementation of fascism, the single party, corporativism, propaganda and economic modernization were considered to have been derived from Italy’s military and diplomatic involvement in Spain. But, surprisingly, that political presence has largely been undervalued by historians examining the political construction and nature of Franco’s Spain. This article re-evaluates the importance, and limits, of Mussolini’s political project in Spain: fascistization.     

Druju,Herdsmen’s Secretary in Northern Tibet

It was summer of 2013. Druju,former Vice Chairman ofPeople＇s Political ConsultativeConference of Nagqu Prefecture inTibet and Secretary of Tsonyi SpecialDistrict Party Committee, watchedthe brand-new sign of＂TsonyiCounty＂ being installed on thisfamiliar piece of land on which hehad worked and lived for 37 years. Hefelt an upsurge of emotion.     

A Ship-Master’s House at Faversham,Kent

Abstract

The importance of this town house in a small Kentish river port lies in the survival of both architectural and historical evidence, providing complementary lines of enquiry. During restoration the original plan and the internal arrangements of this late 16th- or early 17th-century house were recorded. From documentary searches the successive owners of the property and their inventories describing the contents of individual rooms were traced.     

The Chronicler’s Vorlage,Kalimi verses Auld

Graeme Auld’s argument of the “Two Houses” sharing the same vorlage is rejected by Isaac Kalimi. Kalimi insists that the Chronicler used the proto-Masoretic book of Kings as his source. However, there are a number of problems not addressed by Kalimi including chronological patterns and conflicting synchronisms. There is every reason to believe that the redacted proto-Masoretic book of Kings and the book of Chronicles shared the same vorlage as Auld has argued.