Philosophy of Cynicism. Annotated Bibliography by Luis E. Navia

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In this regard, see both my Present Hope. Philosophy, Architecture, Judaism (London: Routledge, 1997); as well as my Of Jews and Animals (Edinburgh: Edinburgh University Press, 2010). A work that is fundamental to any understanding of how this term operates is Bernhard Blumenkranz, Le Juif médiéval au regard de l’art chrétien (Paris: Études augustiniennes, 1966). For the most recent discussion of this complex logic, see Nina Rowe, The Jew, the Cathedral and the Medieval City. Synagoga and Ecclesia in the Thirteenth Century (Cambridge: Cambridge University Press, 2011).

Rather, allowance has to be made for the possibility of relations that, while they involve a disequilibrium of identity, are not structured in such a way that they entail automatically a disequilibrium power. The latter is the counter to the former. Universality, especially universality as a synthetic unity, can never function effectively as a counter to a disequilibrium of power because establishing universality is itself dependent upon effacing the possibility of a disequilibrium of identity (where the latter excludes disequilibria of power).

Having given a provisional identification and description of two of the terms central to this project—“anoriginal relationality” and the “plural event”— and having noted aspects of the way in which they are operative in Des- Being-in-Relation 27 cartes, it becomes important now to begin to provide some provisional details of the way these terms are at work in aspects of the philosophical projects of Kant, Fichte, and Hegel. An important part of this process is that it allows for the introduction of other terms that will also play a pivotal role in the development of being-in-relation.

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