Conservative Liberalism and Pan-Christian Utopianism in Post-Napoleonic Europe

Author(s):  
Konstantina Zanou

Chapter 6 focuses on the mystical atmosphere created by the Holy Alliance (1815) and on the hopes invested on Tsar Alexander I’s allegedly liberal and constitutional venture in the years around the Congress of Vienna. It shows how deeply anti-revolutionary European liberalism was at this time and argues that no matter how conservative, Kapodistrias’s political outlook fell within—and not outside—the spectrum of liberal politics as these were understood in Europe in the post-Napoleonic period. By focusing on the Holy Alliance’s application of a political theology based on the principle of ‘Christian fraternity’, the chapter shows, in addition, how, in this circle of Ionian and Phanariot intellectuals, visions of Pan-Christian utopian ecumenism were combined with the emerging idea of the nation.

Author(s):  
Beatrice Marovich

‘The art of free society’, A.N. Whitehead declares in his essay on symbolism, is fundamentally dual. It consists of both ‘maintenance of the symbolic code’ and a ‘fearlessness of [its] revision’. This tension, on the surface paradoxical, is what Whitehead believes will prevent social decay, anarchy, or ‘the slow atrophy of a life stifled by useless shadows’. Bearing in mind Whitehead’s own thoughts on the nature of symbolism, this chapter argues that the figure of the creature has been underappreciated in his work as a symbol. It endeavors to examine and contextualize the symbolic potency of creatureliness in Whitehead’s work, with particular attention directed toward the way the creature helps him to both maintain and revise an older symbolic code. In Process and Reality, ‘creature’ serves as Whitehead’s alternate name for the ‘individual fact’ or the ‘actual entity’—including (perhaps scandalously, for his more orthodox readers) the figure of God. What was Whitehead’s strategic motivation for deploying this superfluous title for an already-named category? In this chapter, it is suggested that his motivation was primarily poetic (Whitehead held the British romantic tradition in some reverence) and so, in this sense, always and already aware of its rich symbolic potency.


Author(s):  
Saitya Brata Das

This book rigorously examines the theologico-political works of Friedrich Wilhelm Joseph von Schelling, setting his thought against Hegel's and showing how he prepared the way for the post-metaphysical philosophy of Martin Heidegger, Franz Rosenzweig and Jacques Derrida.


2016 ◽  
Vol 13 (4) ◽  
pp. 536-551
Author(s):  
Jacqui Miller

Billy Elliot (2000) has been widely recognised as an important British film of the post-Thatcher period. It has been analysed using multiple disciplinary methodologies, but almost always from the theoretical frameworks of class and gender/sexuality. The film has sometimes been used not so much as a focus of analysis itself but as a conduit for exploring issues such as class deprivation or neo-liberal politics and economics. Such studies tend to use the film's perceived shortcomings as a starting point to critique society's wider failings to interrogate constructions of gender and sexuality. This article argues that an examination of the identity formation of some of the film's subsidiary characters shows how fluidity and transformation are key to the film's opening up of a jouissance which is enabled by but goes beyond its central character.


Author(s):  
Carl-Henric Grenholm

The purpose of this article is to examine the contributions that might be given by Lutheran political theology to the discourse on global justice. The article offers a critical examination of three different theories of global justice within political philosophy. Contractarian theories are criticized, and a thesis is that it is plausible to argue that justice can be understood as liberation from oppression. From this perspective the article gives an analysis of an influential theory of justice within Lutheran ethics. According to this theory justice is not an equal distribution but an arrangement where the subordinate respect the authority of those in power. This theory is related to a sharp distinction between law and gospel. The main thesis of the article is that Lutheran political theology should take a different approach if it aims to give a constructive contribution to theories of justice. This means that Lutheran ethics should not be based on Creation and reason alone – it should also be based on Christology and Eschatology.


2016 ◽  
Vol 33 (1) ◽  
pp. 92-116 ◽  
Author(s):  
David K. Blake

By examining folk music activities connecting students and local musicians during the early 1960s at the University of Illinois at Urbana-Champaign, this article demonstrates how university geographies and musical landscapes influence musical activities in college towns. The geography of the University of Illinois, a rural Midwestern location with a mostly urban, middle-class student population, created an unusual combination of privileged students in a primarily working-class area. This combination of geography and landscape framed interactions between students and local musicians in Urbana-Champaign, stimulating and complicating the traversal of sociocultural differences through traditional music. Members of the University of Illinois Campus Folksong Club considered traditional music as a high cultural form distinct from mass-culture artists, aligning their interests with then-dominant scholarly approaches in folklore and film studies departments. Yet students also interrogated the impropriety of folksong presentation on campus, and community folksingers projected their own discomfort with students’ liberal politics. In hosting concerts by rural musicians such as Frank Proffitt and producing a record of local Urbana-Champaign folksingers called Green Fields of Illinois (1963), the folksong club attempted to suture these differences by highlighting the aesthetic, domestic, historical, and educational aspects of local folk music, while avoiding contemporary socioeconomic, commercial, and political concerns. This depoliticized conception of folk music bridged students and local folksingers, but also represented local music via a nineteenth-century rural landscape that converted contemporaneous lived practice into a temporally distant object of aesthetic study. Students’ study of folk music thus reinforced the power structures of university culture—but engaging local folksinging as an educational subject remained for them the most ethical solution for questioning, and potentially traversing, larger problems of inequality and difference.


Author(s):  
Michael N. Barnett

How do American Jews envision their role in the world? Are they tribal—a people whose obligations extend solely to their own? Or are they prophetic—a light unto nations, working to repair the world? This book is an interpretation of the effects of these worldviews on the foreign policy beliefs of American Jews since the nineteenth century. The book argues that it all begins with the political identity of American Jews. As Jews, they are committed to their people's survival. As Americans, they identify with, and believe their survival depends on, the American principles of liberalism, religious freedom, and pluralism. This identity and search for inclusion form a political theology of prophetic Judaism that emphasizes the historic mission of Jews to help create a world of peace and justice. The political theology of prophetic Judaism accounts for two enduring features of the foreign policy beliefs of American Jews. They exhibit a cosmopolitan sensibility, advocating on behalf of human rights, humanitarianism, and international law and organizations. They also are suspicious of nationalism—including their own. Contrary to the conventional wisdom that American Jews are natural-born Jewish nationalists, the book charts a long history of ambivalence; this ambivalence connects their early rejection of Zionism with the current debate regarding their attachment to Israel. And, the book contends, this growing ambivalence also explains the rising popularity of humanitarian and social justice movements among American Jews.


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