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Georg Jellinek (1851-1911) was a German legal philosopher. He is associated with legal positivism but is critical of that theory on the grounds that law should be understood as having an intrinsic relationship with society. He defined the law as an ethical minimum. Jellinek is best known for his essay The Declaration of the Rights of Man and of Citizens (1895), which argues for a universal theory of rights, as opposed to the culturally and nationally specific arguments then in vogue. He argued that the French Revolution, which was the focal point of 19th century political theory, should not be thought of as arising from a purely French tradition, but as a close analogue of revolutionary movements and ideas in England and the United States.
Japan, although a small country, is identified as perhaps the only civilization composed of just one nation. In spite of its many encounters with axial civilizations Japan has somehow preserved a unique sense of self. This enduring quality lends an air of mystery to Japanese culture that continues to draw the fascination of many. Such curiosity about the nature of Japan and its people has prompted the publication of many books that contribute to the academic genre known as “Nipponjinron.” This book makes a distinctly new contribution as a theological anthropology of Japaneseness by paying careful attention to the religious sensibilities that undergird Japanese behavior. The author draws on numerous seminal works of Nipponjinron to build a sturdy philosophical and historical platform. Through concrete examples, classic literature, historical analysis, and religious reflection, the author carefully and skillfully illuminates a new path to understanding Japaneseness by drawing the reader’s attention to the lifeblood of Japanese behavior, “maternal-filial affection.”
The Haitian Revolution was the first in a modern state to implement human rights universally and unconditionally. Going beyond the selective emancipation of white adult male property owners, the Haitian Revolution is of vital importance, the author argues, in thinking today about the urgent problems of social justice, human rights, imperialism, torture, and, above all, human freedom. He explores the invention of universal emancipation both in the context of the Age of Enlightenment (Spinoza, Rousseau, Kant, Hegel) and in relation to certain key figures (Ranciere, Laclau, Habermas) and trends (such as the turn to ethics, human rights, and universalism) in contemporary political philosophy.
Written in a detailed and fascinating manner, this book is ideal for general readers interested in the English language.
In this spirited and irreverent critique of Darwin’s long hold over our imagination, a distinguished philosopher of science makes the case that, in culture as well as nature, not only the fittest survive: the world is full of the “good enough” that persist too. Why is the genome of a salamander forty times larger than that of a human? Why does the avocado tree produce a million flowers and only a hundred fruits? Why, in short, is there so much waste in nature? In this lively and wide-ranging meditation on the curious accidents and unexpected detours on the path of life, Daniel Milo argues that we ask these questions because we’ve embraced a faulty conception of how evolution—and human society—really works. Good Enough offers a vigorous critique of the quasi-monopoly that Darwin’s concept of natural selection has on our idea of the natural world. Darwinism excels in accounting for the evolution of traits, but it does not explain their excess in size and number. Many traits far exceed the optimal configuration to do the job, and yet the maintenance of this extra baggage does not prevent species from thriving for millions of years. Milo aims to give the messy side of nature its due—to stand up for the wasteful and inefficient organisms that nevertheless survive and multiply. But he does not stop at the border between evolutionary theory and its social consequences. He argues provocatively that the theory of evolution through natural selection has acquired the trappings of an ethical system. Optimization, competitiveness, and innovation have become the watchwords of Western societies, yet their role in human lives—as in the rest of nature—is dangerously overrated. Imperfection is not just good enough: it may at times be essential to survival.
How did those responsible for creating Britain's nineteenth-century settler empire render colonization compatible with humanitarianism? Avoiding a cynical or celebratory response, this book takes seriously the humane disposition of colonial officials, examining the relationship between humanitarian governance and empire. The story of 'humane' colonial governance connects projects of emancipation, amelioration, conciliation, protection and development in sites ranging from British Honduras through Van Diemen's Land and New South Wales, New Zealand and Canada to India. It is seen in the lives of governors like George Arthur and George Grey, whose careers saw the violent and destructive colonization of indigenous peoples at the hands of British emigrants. The story challenges the exclusion of officials' humanitarian sensibilities from colonial history and places the settler colonies within the larger historical context of Western humanitarianism.
In this newest installment in Chicago’s series of Jacques Derrida’s seminars, the renowned philosopher attempts one of his most ambitious goals: the first truly philosophical argument against the death penalty. While much has been written against the death penalty, Derrida contends that Western philosophy is massively, if not always overtly, complicit with a logic in which a sovereign state has the right to take a life. Haunted by this notion, he turns to the key places where such logic has been established—and to the place it has been most effectively challenged: literature. With his signature genius and patient yet dazzling readings of an impressive breadth of texts, Derrida examines everything from the Bible to Plato to Camus to Jean Genet, with special attention to Kant and post–World War II juridical texts, to draw the landscape of death penalty discourses. Keeping clearly in view the death rows and execution chambers of the United States, he shows how arguments surrounding cruel and unusual punishment depend on what he calls an “anesthesial logic,” which has also driven the development of death penalty technology from the French guillotine to lethal injection. Confronting a demand for philosophical rigor, he pursues provocative analyses of the shortcomings of abolitionist discourse. Above all, he argues that the death penalty and its attendant technologies are products of a desire to put an end to one of the most fundamental qualities of our finite existence: the radical uncertainty of when we will die. Arriving at a critical juncture in history—especially in the United States, one of the last Christian-inspired democracies to resist abolition—The Death Penalty is both a timely response to an important ethical debate and a timeless addition to Derrida’s esteemed body of work.
Essays by American and Dutch scholars and museum curators explore the collecting and reception of seventeenth-century Dutch painting in America, from the colonial era through the Gilded Age to today.