Reconsidering Cosmopolitanism and Forgiveness presents a world-centric, ‘caring’ conceptualization of cosmopolitanism and forgiveness grounded in the thought of two radical, twentieth-century continental thinkers: Hannah Arendt and Jacques Derrida. It fundamentally re-evaluates what it means to care for the world in ‘dark times’ and develops a political theory of repairing, preserving and cultivating the relationships which constitute the human community. This interdisciplinary book reveals how cosmopolitanism and forgiveness each care for the powerful experience of human freedom: the power to begin new courses of political action with a plurality of people in the public realm. It not only casts new light on the political thought of both Arendt and Derrida but also contributes to ongoing debates about the nature of political spaces, the possibility for collective political action, and the importance of cultivating encounters with the unknown Other in today’s digitally interconnected world.

Is there such a thing as "Christian Forgiveness"? Christians speak as though there is. But what would it be? How would it differ from forgiveness as a basic human enactment? And if there is a distinctive Christian forgiveness, what might it have to say to our world today? To answer these questions, the present work traverses three distinctive intellectual landscapes--continental philosophy, Anglo-American moral philosophy, and psychology--to establish a phenomenology of forgiving before turning to contemporary Christian literature. The multilayered dialogue that ensues challenges the assumptions of contemporary approaches--secular and Christian--and invites the reader to rethink the meaning of Christian forgiveness.

Rejecting traditional alternatives, Leo Zaibert offers an original and refreshing approach to the age-old problem of the justification of punishment.

From the 1811 German Coast Slave Rebellion to the 1971 Attica Prison Uprising, from the truancy of enslaved women to the extreme self-discipline exercised by prisoners in solitary confinement, Black Americans have, through time, resisted racial regimes in extraordinary and everyday ways. Though these acts of large and small-scale resistance to slavery and incarceration are radical and transformative, they have often gone unnoticed. This book is about Black rebellion in captivity and the ways that many of the conventional well-worn constructs of academic political theory render its political dimensions obscure and indiscernible. While Hannah Arendt is an unlikely theorist to figure prominently in any discussion of Black politics, her concepts of world and worldlessness offer an indispensable framework for articulating a theory of resistance to chattel and carceral captivity. Politics in Captivity begins by taking seriously the ways in which slavery and incarceration share important commonalities, including historical continuity. In Zuckerwise’s account of this commonality, the point of connection between enslaved and incarcerated people is not exploited labor, but rather resistance. The relations between the rebellions of both groups appear in the writings of Muhammed Ahmad, Angela Davis, George Jackson, Ruchell Magee, and Assata Shakur, a genre Zuckerwise calls Black carceral political thought. The insights of these thinkers and activists figure into Zuckerwise’s analyses of largescale uprisings and quotidian practices of resistance, which she conceives as acts of world-building, against conditions of forced worldlessness. In a moment when a collective racial reckoning is underway; when Critical Race Theory is a target of the Right; when prison abolition has become more prominent in mainstream political discourse, it is now more important than ever to look to historical and contemporary practices of resistance to white domination.

Much of the literature on the African philosophy of education juxtaposes two philosophical strands as mutually exclusive entities; traditional ethnophilosophy on the one hand, and ‘scientific African philosophy on the other. While traditional ethnophilosophy is associated with the cultural artefacts, narratives, folklore and music of Africa‘s peop

Situating Karl Mannheim in a tradition of critical social philosophy, Iaan Reynolds argues that Mannheim's early explorations in the sociology of knowledge offer a novel approach to this tradition since they emphasize the need for social research to cultivate the critical self-awareness of social researchers.

The contributors to this book offer productive new readings of Merleau-Ponty’s political philosophy and of other facets of his thought. They each deploy his theories to adopt a critical stance on urgent political issues and contemporary situations within society. Each essay focuses on a different aspect of political transformation, be it at the personal, social, national, or international level. The book as a whole maps out possibilities for thinking phenomenologically about politics without a sole focus on the state, turning instead toward contemporary human experience and existence.

Using empirical research, this book aims to critically analyse the dynamics, culture and forms of subjectivity of neo-liberalism. It draws upon existing historical, sociological and cultural studies to excavate the geneaology of the capitalist subject with specific emphasis on the neo-liberal govern-mental context of the last four decades. Michel Foucault’s notion of governmentality, which he developed in his Collège de France lectures of 1978 and 1979, will be employed as an hermeneutic key to historically situate and critically analyse the regimes of subject-formation characteristic of neo-liberal capitalism. The current crisis in capitalism is surveyed, along with earlier forms of capitalism, and the transition in power from discipline to control is explored. The study concludes by tracing the changing face of Homo Economicus in relation to resistance levelled against neo-liberal capitalism and the resultant metamorphises it has undergone.Drawing upon political philosophy and political economy, Benda Hofmeyr presents a comprehensive Foucaultian analysis and historical contextualisation of the rise of neo-liberal governmentality.

In 1931, Soviet philosopher, Boris Hessen presented a paper at the Second International Congress of the History of Science and Technology in London, England. It was a watershed moment, marking the founding of the ‘externalist’ approach to the history and philosophy of science. Five years after this talk, however, Hessen was executed in what became Joseph Stalin’s Great Purge of the 1930s. Nearly a century after his death, we still know all too little about this pioneering figure and his expansive oeuvre. In this book, Sean Winkler provides a reading of Hessen’s philosophy and its unique approach to understanding the relationship between socioeconomic development, technological progress and natural scientific theory. To further encourage the study of Hessen, the book also includes first-time translations of his contributions to the Soviet Encyclopedia. Through a systematic analysis, Winkler reflects upon Hessen’s contribution to the history and philosophy of science of the past and his possible significance in the world today.

Modern European intellectual history is thriving as never before. It has recovered from an era in which other trends like social and cultural history threatened to marginalize it. But in spite of enjoying a contemporary renaissance, the field has lost touch with the tradition of debating why and how to study ideas and thus lacks both a well-articulated set of purposes and a range of arguments for exactly what it means to pursue those purposes. This volume revives that tradition. Recalling past attempts to showcase the diversity and differentiation of modern European intellectual history, this volume also documents how much has changed in recent decades. Some authors are much readier to defend a history of ideas practiced over the long term - once the defining sin of the field. Others go so far as to insist on how ideas are always open to reappropriation and reevaluation beyond their original contexts - suggesting that it is an error to reduce the ideas to those contexts. Others still argue that, under threat from trends like social history, intellectual historians have forsaken any attempt to resolve for themselves how ideas are socially embodied. The volume also registers old and new trends in history that have affected the study of ideas, including the history of science, the history of academic disciplines, the history of psychology and "self," international and global history, and women's and gender history.