Between friendship and justice: on Lincoln’s political thought

Reading Aristotle and applying his notion of philia, or political friendship, across 26 centuries sheds significant light into Abraham Lincoln’s career. It is precisely in Lincoln’s embodiment of the Aristotelian notion of friendship that we come to understand his unique greatness. Perhaps he alone of all Americans proved capable of such extraordinary feats as leading the Republican party to victory in 1860, holding the Union together through the secession crisis and four long years of bloody civil war, ending slavery without white backlash, and offering reconciliation with the incredible magnanimity expressed in the ringing phrases of the Second Inaugural address. The basis of Lincoln’s preternatural political genius proved to be his ability to comprehend all sides, a comprehension that can only come from a profound belief in the importance of friendship. Americans, Lincoln argued throughout a terrible war as he had his entire life, were not enemies but friends who shared a commitment to nature and nature’s law as expressed in the Declaration.     

Habermas’s Theological Turn and European Integration

Abstract

Jürgen Habermas’s recent work is defined by two trends: an engagement with the realm of the sacred and a concern for the future of the European Union. Despite the apparent lack of connection between these themes, I argue that the early history of European integration has important implications for Habermas’s conclusions about the place of faith in public life. Although Habermas’s work on religion suggests that the sacred contains important normative resources for postsecular democracies, he continues to bar explicitly religious justifications from discourse within state institutions. I question this exclusion of faith by reconstructing the role that political Catholicism played in the foundation of the European project. By focusing on two of the most important actors involved in the creation of the first European Community, French Foreign Minister Robert Schuman and German Chancellor Konrad Adenauer, I show how explicitly religious reasons can broaden political perspectives, resulting in the creation of new, inclusive, postnational forms of communal life. Pushing Habermas to accept the implications of his theological turn, I argue that pluralistic, nondogmatic and nonauthoritarian religious claims should be allowed to enter into the formal public sphere through a discursively determined interpretation of secular translation.     

Neolithic nomadism in south‐east Arabia — strontium and oxygen isotope ratios in human tooth enamel from al‐Buhais 18 and Umm al‐Quwain 2 in the Emirates of Sharjah and Umm al‐Quwain (UAE)

Human skeletal remains from the Neolithic sites BHS18 in the interior of the Sharjah Emirate and the Neolithic shell midden UAQ2 (Umm al‐Quwain) on the coast of the Persian Gulf (United Arab Emirates, UAE) were analysed for their isotope ratios of strontium (⁸⁷Sr/⁸⁶Sr) and oxygen (¹⁸O/¹⁶O). The results are not in agreement with earlier assumptions about a Neolithic nomadism between inland regions and the south‐eastern coast of the Persian Gulf. Existing evidence of nomadic movements of the people from BHS18 most possibly refers to transhumance within the mountains in the hinterland. The strontium isotope measurements on human skeletons from UAQ2 on the contrary indicate uninterrupted residence of this population on the coast. Nevertheless, evidence was found of individual mobility between inland regions and the coast.