Dialogue Kosovo Serbia Normalization of Reports or Mutual Recognition?

2013 ◽  
Author(s):  
Bekim Baliqi
Keyword(s):  
Mutual Recognition

Impossible Divisions: Fanon, Hegel and Psychoanalysis

2018 ◽  
Author(s):  
Simon Morgan Wortham
Keyword(s):  
Racial Difference ◽  
Mutual Recognition ◽  
Mirror Stage ◽  
Historical Interpretation ◽  
Black Skin

This chapter concentrates on Fanon’s Black Skin, White Masks, where the Hegelian theme of mutual recognition as the origin of man’s self-consciousness and potential freedom is tested against the complex circumstances of colonialism. Fanon’s idea that the ‘Negro slave’ is recognized by the ‘White Master’ in a situation that is ‘without conflict’ suggests a possibly double, or self-resistant, meaning: the colonial situation after slavery ushers in something like a phony war; but also colonialism’s historical interpretation is not exhausted by the Hegelian master-slave logic. Through this double possibility of the colonial, one wonders whether after Hegel it is historical interpretation or the historical process itself that has gone awry. Such dynamic tensions suggest an impossibly divided dialectics at work throughout Fanon’s corpus. The section of Fanon’s ‘The Negro and Recognition’ devoted to a critique of Adler points to an earlier footnote in Black Skin, White Masks which offers a lengthy engagement with Lacan, allowing us to reread the politics of racial difference into the scene of the Lacanian mirror-stage. Here, the resistant ‘other’ of psychoanalysis unlocks the possibility of another ‘politics’ capable of addressing, by better recognising, some of its most significant impasses.

The Hierophanic Facets of the Seraphic Hymns

Trictrac ◽  
2018 ◽  
Vol 10 ◽  
Author(s):  
Petru Adrian Danciu
Keyword(s):  
Mutual Recognition ◽  
The Other ◽  
Human Being ◽  
Material World ◽  
Face To Face ◽  
The People ◽  
Musical History ◽  
The Face ◽  
The One

Starting from the cry of the seraphim in Isaiahʹ s prophecy, this article aims to follow the rhythm of the sacred harmony, transcending the symbols of the angelic world and of the divine names, to get to the face to face meeting between man and God, just as the seraphim, reflecting their existence, stand face to face. The finality of the sacred harmony is that, during the search for God inside the human being, He reveals Himself, which is the reason for the affirmation of “I Am that I Am.” Through its hypnotic cyclicality, the profane temporality has its own musicality. Its purpose is to incubate the unsuspected potencies of the beings “caught” in the material world. Due to the fact that it belongs to the aeonic time, the divine music will exceed in harmony the mechanical musicality of profane time, dilating and temporarily cancelling it. Isaiah is witness to such revelation offering access to the heavenly concert. He is witness to divine harmonies produced by two divine singers, whose musical history is presented in our article. The seraphim accompanied the chosen people after their exodus from Egypt. The cultic use of the trumpet is related to the characteristics and behaviour of the seraphim. The seraphic music does not belong to the Creator, but its lyrics speak about the presence of the Creator in two realities, a spiritual and a material one. Only the transcendence of the divine names that are sung/cried affirms a unique reality: God. The chant-cry is a divine invocation with a double aim. On the one hand, the angels and the people affirm God’s presence and call His name and, on the other, the Creator affirms His presence through the angels or in man, the one who is His image and His likeness. The divine music does not only create, it is also a means of communion, implementing the relation of man to God and, thus, God’s connection with man. It is a relation in which both filiation and paternity disappear inside the harmony of the mutual recognition produced by music, a reality much older than Adam’s language.

Global tolerance and its impact on peace

2019 ◽  
pp. 247-284
Author(s):  
م.د.فاتن محمد رزاق
Keyword(s):  
Islamic Law ◽  
Mutual Recognition ◽  
International Community ◽  
World Peace ◽  
Clash Of Civilizations ◽  
Democracy And Education ◽  
Moral Necessity ◽  
International Identity ◽  
The Right ◽  
The Impact

The concept of tolerance is gaining its importance in the midst of an international society suffering from violence, wars and internal and international crises. It is practiced by extremist and extremist forces and movements acting in the name of religion to exclude the different Muslim and non-Muslim people according to the unethical practices and methodologies of Islamic law and reality. , Cultural, civilization .. that distinguish our world today. The society today is suffering from the ideas of the intellectual and aesthetic views of the different ideologically, ethnically, culturally and religiously in the world of the South. This is what the end-of-history thesis of Fukuyama and the clash of civilizations represented to Huntington. Therefore, it is necessary to confront these extremist and extremist ideas and behaviors. Peace, security and freedom in the international community of justice and equality, needs to be addressed intellectual, cultural, moral and political before they are legal, these treatments are based on dialogue and cooperation and trust and respect and mutual recognition and tolerance so we find the importance of tolerance to The international community is concerned about the need for mechanisms that confront terrorism and violence with an ideology based on respect for the right of diversity, diversity and pluralism. Accordingly, tolerance is a political, cultural and moral necessity based on international legal foundations represented by the United Nations. Through its conferences, declarations and international resolutions issued by it and its specialized agencies, culminating in the Universal Declaration of Tolerance and the International Day of International Peace, and the political foundations represented by democracy and global citizenship that respects all identities and seeks to respect the rights of other identities under the umbrella of international identity Nsanhuahdh respects everyone, a society with a humanitarian goal of a global civil and Ahdlaaaraf borders and the identity of certain Qomahdolh, cultural and educational foundations through plans and programs with educational encourage a spirit of tolerance and world peace. The study was divided into three topics: the first dealt with the concept of tolerance and world peace, and the second topic dealt with the impact of international law and citizenship. In the promotion of world peace "as one of the elements of global tolerance. The last topic included" the role of democracy and education education "in the promotion of world peace and concluded the study by conclusion.

Intimacy as Transgression and the Problem of Freedom

2018 ◽  
Vol 1 (1) ◽  
pp. 18
Author(s):  
Kym Maclaren
Keyword(s):  
Intimate Relationships ◽  
Critical Analysis ◽  
Mutual Recognition ◽  
Public Institutions ◽  
The Other ◽  
Social Forces ◽  
Critical Insight ◽  
Insight Into ◽  
What Matters

“To consent to love or be loved,” said Merleau-Ponty, “is to consent also to influence someone else, to decide to a certain extent on behalf of the other.” This essay explicates that idea through a meditation on intimacy. I propose, first, that, on Merleau-Ponty’s account, we are always transgressing into each other’s experience, whether we are strangers or familiars; I call this “ontological intimacy.” Concrete experiences of intimacy are based upon this ontological intimacy, and can take place at two levels: (1) at-this-moment (such that we can experience intimacy even with strangers, by sharing a momentary but extra-ordinary mutual recognition) and (2) in shared interpersonal institutions, or habitual, enduring, and co-enacted visions of who we are, how to live, and what matters. Through particular examples of dynamics within these layers of intimacy (drawing upon work by Berne and by Russon), I claim that we are always, inevitably, imposing an “unfreedom” upon our intimate others. Freedom, then, can only develop from within and by virtue of this “unfreedom.” Thus, what distinguishes empowering or emancipating relationships from oppressive ones is not the removal of transgressive normative social forces; it is rather the particular character of those transgressive forces. Some transgressions upon others’ experience—some forms of “unfreedom”—will tend to promote freedom; others will tend to hinder it. This amounts to a call for promoting agency and freedom not only through critical analysis of public institutions, practices and discourses, but also through critical insight into and transformation of our most private and intimate relationships.

Book Reviews

2019 ◽  
Vol 37 (2) ◽  
pp. 116-137
Author(s):  
Sabine von Mering ◽  
Luke B. Wood ◽  
J. Nicholas Ziegler ◽  
John Bendix ◽  
Marcus Colla ◽  
...  
Keyword(s):  
New York ◽  
Nuclear Power ◽  
Mutual Recognition ◽  
Third Reich ◽  
Far Right ◽  
Modern Germany ◽  
Princeton University ◽  
The Third Reich ◽  
Forced Labour

Dolores L. Augustine, Taking on Technocracy: Nuclear Power in Germany, 1945 to the Present (New York: Berghahn Books, 2018)Michael Meng and Adam R. Seipp, Modern Germany in Transatlantic Perspective (New York: Berghahn Books, 2017)Cynthia Miller-Idriss, The Extreme Gone Mainstream: Commercialization and Far Right Youth Culture in Germany (Princeton: Princeton University Press, 2017)Constantin Goschler, ed. Compensation in Practice: The Foundation ‘Remembrance, Responsibility and Future’ and the Legacy of Forced Labour during the Third Reich (New York: Berghahn Books, 2017)Albert Earle Gurganus, Kurt Eisner: A Modern Life (Rochester: Camden House, 2018)Claudia Sternberg, Kira Gartzou-Katsouyanni, and Kalypso Nicolaïdis, The Greco-German Affair in the Euro Crisis: Mutual Recognition Lost? (London: Palgrave MacMillan, 2018)

The Interaction of Judicial and Legislative Policymaking

2018 ◽  
Author(s):  
Susanne K. Schmidt
Keyword(s):  
Mutual Recognition ◽  
Case Law ◽  
Legislative Process ◽  
European Legislation ◽  
Eu Legislation ◽  
Political Preferences ◽  
General Rules ◽  
Judicial Policymaking ◽  
The Impact ◽  
The Eu

Chapter 4 systematizes the different ways that judicial policymaking can have an impact on European legislation. Identifying the codification of case-law principles in secondary law contributes to research on the EU in two important ways: it shows how EU legislation is embedded in case-law development, and that the impact of case law cannot be reduced to the question of compliance with single rulings. A differentiation is made between several types of judicial ‘shadow’ over the legislative process. Then the Services Directive and the regulation on the mutual recognition of goods are analysed. The principles of case law that were motivated by the specific circumstances of individual cases constrain the design of general rules. Secondary law cannot modify constitutional principles. At best, the legislature can hope to signal its political preferences to the Court.

Treaties and re-setting the colonial relationship: Lessons for Australia from the Treaty of Waitangi

Ethnicities ◽  
2021 ◽  
pp. 146879682199986
Author(s):  
Dominic O'Sullivan
Keyword(s):  
Prime Minister ◽  
Mutual Recognition ◽  
Indigenous Populations ◽  
Truth Telling ◽  
Treaty Negotiations ◽  
Indigenous Nations ◽  
Australian State ◽  
Treaty Of Waitangi ◽  
First Peoples ◽  
Egalitarian Justice

Colonial hegemony distinguishes relationships between the Australian state and Indigenous nations. British government was violently established and there was no accommodation with the Indigenous populations to allow settlement to proceed, as occurred through treaties in Canada and New Zealand. Indigenous arguments for treaties in Australia are, however, well established. Notwithstanding some Commonwealth and state and territory governments considering such agreements over the past 40 years, none have been concluded, and more modest forms of recognition have been alternatively proposed. In 2015, following extensive Indigenous advocacy, the Prime Minister and Leader of the Opposition appointed a Referendum Council to consult on an amendment to the Commonwealth Constitution to recognise Australia’s first peoples. The recommendation of a Voice to Parliament and a Makarrata Commission to oversee truth telling and agreements to allow ‘coming together after a struggle’ suggested a transformative ambition beyond the Prime Minister and Leader of the Opposition’s expectations. Makarrata does not stipulate treaties as an ideal form of agreement, but in raising the possibility, the Council added to the concept’s political momentum. This article discusses the place of treaties in contemporary Australian discourse, including treaty negotiations that are in progress in Victoria, Queensland and the Northern Territory. It uses examples from New Zealand’s Treaty of Waitangi to discuss their possibilities and limits in Australia. From these examples, two overarching arguments are made. Firstly, that treaties are potentially transformative, not because they may settle historical grievances, but because their required mutual recognition of each party’s enduring political standing means that they define ongoing, just terms of association. Secondly, the substantively different political arrangements that they presume mean that they are not merely instruments of egalitarian justice and are instead concerned with the distribution of political authority – Indigenous authority over their affairs and through a distinctive and culturally contextualised state citizenship.

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