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Eduardo Mendieta

Bio: Eduardo Mendieta is an academic researcher from Pennsylvania State University. The author has contributed to research in topics: Representative democracy & Consciousness. The author has an hindex of 2, co-authored 6 publications receiving 32 citations.

Papers
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Journal ArticleDOI
TL;DR: In this paper, the concepts, processes, and antagonisms associated with the notion of postsecularity are discussed, and an expanded interpretation of Casanova's interpretation of the concept is presented.
Abstract: This article deals with the concepts, processes, and antagonisms that are associated with the notion of postsecularity. In light of this article’s expanded interpretation of Jose Casanova on the se...

21 citations

Journal ArticleDOI
TL;DR: In this paper, the authors focus on Karl Jaspers's notion of the Axial Age, some of its critical appropriation, and how in particular Habermas has returned to this idea, after several critical engagements with...
Abstract: This article focuses on Karl Jaspers’s notion of the Axial Age, some of its critical appropriation, and how in particular Habermas has returned to this idea, after several critical engagements with...

12 citations

Journal ArticleDOI
01 Dec 2015
TL;DR: Mendieta argues that "post-democracy" has been misapplied to diagnose a failure of democracy, where democracy instead remains unfinished as discussed by the authors and argues that we are not living in an age of post-democracy, but in a age of "not enough democracy" or "democracy to come".
Abstract: Eduardo Mendieta argues that ‘post-democracy’ has been misapplied to diagnose a failure of democracy, where democracy instead remains unfinished. We are not living in an age of post-democracy, he argues, but in an age of ‘not enough democracy’, or ‘democracy to come’.

2 citations

Journal ArticleDOI
TL;DR: In gratitude, Eduardo et al. as discussed by the authors send a brief greeting in the form of three postcards, each addressed to “Dear Chuck,” each closing with “In gratitude Eduardo”; each postcard would have been titled.
Abstract: It is imponderable to be grateful to someone who has shaped your intellectual development so indelibly, so quietly and yet so relentlessly. I would have wanted to style this brief greeting in the form of three postcards, each addressed to “Dear Chuck”; each closing with “In gratitude, Eduardo”; each postcard would have been titled. The first would have been titled “Hegel in Manhattan.” I first began to read Charles Taylor as a graduate student at Union Theological Seminary and then at the New School in the late eighties and early nineties. I remember very clearly working through Taylor’s big book on Hegel (1977) and its sequel, Hegel and Modern Society (1979). These two books already modeled two qualities of Taylor’s scholarship. First, the expansive, historically rich, hermeneutically generous study of key philosophical figures in the development of modern philosophy. Second, the way in which the history of philosophy has always been at the service of making an intervention in our contemporary self-understanding. Reading these texts made Hegel sound like a contemporary, someone who was addressing our times and our issues. In order to do this, Taylor had to translate Hegel into some of the language that had become the lingua franca of the late twentieth century, and this meant that Taylor himself was a philosophical polyglot. Through these two books, the emergence and evolution of post-Hegelian thought was opened up to me in an inviting and provocative way. Having studied closely Taylor gave me the then surely arrogant feeling that I could tackle Hegel’s Science of Logic with Richard Bernstein at the New School. The second postcard would have been titled “Herder in San Francisco.” My philosophical studies took me to Germany, Frankfurt am Main, specifically, and then to San Francisco, where I landed my first teaching job. I was fortunate to get a fellowship to work on Karl-Otto Apel and Jürgen Habermas and the linguistic transformation of Frankfurt School critical theory. I was particularly interested in working on Apel’s essays from the fifties and sixties on what he called simpliciter the Transformation der Philosophie (the title of Apel’s two-volume collection of essays), by which he meant the

2 citations


Cited by
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Book ChapterDOI
01 Jan 2015
TL;DR: The authors argue that feelings of self-worth, self-respect, and self-esteem are possible only if we are positively recognized for who we are, and that recognition is an integral component of a satisfactory modern theory of justice, as well as the means by which both historical and contemporary political struggles can be understood and justified.
Abstract: In recent decades, struggles for recognition have increasingly dominated the political landscape.1 Recognition theorists such as Charles Taylor (1994) and Axel Honneth (1995) seek to interpret and justify these struggles through the idea that our identity is shaped, at least partly, by our relations with other people. Because our identity is shaped in this way, it is alleged that feelings of self-worth, self-respect and self-esteem are possible only if we are positively recognised for who we are. Consequently, for many political theorists, recognition is an integral component of a satisfactory modern theory of justice, as well as the means by which both historical and contemporary political struggles can be understood and justified.

1,148 citations

Journal Article
TL;DR: Jihad: The Trail of Political Islam by Gilles Kepel as discussed by the authors is a detailed account of the trail of political Islam which is divided into two parts, but is weak in one important area: it lacks a bibliography.
Abstract: Jihad: The Trail of Political Islam, by Gilles Kepel. Cambridge, MA: The Belknap Press of Harvard University Press, 2002. viii + 376 pages. Notes to p. 429. Gloss. to 433. Index to p. 454. $29.95. Few books will so fully and comprehensively intimidate the reader with their depth, breadth, and mastery of argument as Gilles Kepel's new study of Islamist movements. In just 400 pages, Kepel has managed to tell the story of the origins, ideological history, and profile of groups and states which make up the world of "Political Islam." The book is truly a detailed account of the trail of political Islam. Jihad is divided into two parts, but is weak in one important area: it lacks a bibliography! The first of the two parts, a total of eight chapters, tells the tale of the rise of political Islam, tracing its progress across Asia and Africa. In addition to the wealth of information which it provides, Part I also illustrates the ability of Islamists to penetrate Muslim societies of very different cultural and socioeconomic backgrounds. The author carefully assesses the impact of key political events - from the Six Day War to the Iranian revolution, from the Jihad in Afghanistan to the rise of the Islamic Salvation Front (Front islamique du salut, or FIS) in Algeria - in the Muslim world on the march of political Islam. By seeking, at each juncture, to evaluate the broader consequences of each of these events on political Islam, Kepel provides readers with a cumulative narrative of forces which have given shape and content to political Islam. He ends Part I with insights on the influence of political Islam in shaping Muslim opinion in one of its newly-adopted homes, Western Europe. In the course of analyzing the multifaceted impact of Muslim immigrants and of political Islam on Western European responses to political Islam, Kepel makes an important statement, and one which has been the source of controversy since Olivier Roy's `Failure of Political Islam' study. Kepel expresses the view that for all its successes, 1989 was to be "the high point of Islamist expansion" (p. 201). In the remaining seven chapters of the book (Part II), Kepel sets out to explain why 1989 may prove to have been the apex of "Islamist expansion." Much of the debate here is about the decline of political Islam since the early 1990s. The analytical focus is very much on the corroding impact on political Islam as a transnational movement of the terror tactics adopted by Islamist groups. Some of the chapter titles convey the message rather well: chapter 11, for example, is entitled "The Logic of Massacre in the Second Algerian War," chapters 12 and 13 are called, respectively, "The Threat of Terrorism in Egypt" and "Osama bin Laden and the War Against the West." These and the other four chapters in Part II make the argument that the Islamists' terror tactics not only turned public opinion against them, not only adversely affected their recruitment drive at home, but also galvanised the ruling regimes into action. The latter made very effective use of their security forces, unleashing them against Islamist strongholds in Egypt, Algeria, and Jordan. But, in addition, the state, with Western support, also attempted to fight the Islamists with economic tools: provision of aid to deprived regions, allocation of extra resources for education, job creation and infrastructural development, and of course, the deepening of economic reform and liberalization strategies in order to attract more private investment. …

265 citations

01 Nov 2009
TL;DR: In this article, four leading thinkers of our times confront the paradoxes and dilemmas attending the supposed stand-off between Islam and liberal democratic values, taking the controversial Danish cartoons of Mohammad as a point of departure, and inquire into the evaluative frameworks at stake in understanding the conflicts between blasphemy and free speech, between religious taboos and freedoms of thought and expression, and between secular and religious world views.
Abstract: In this volume, four leading thinkers of our times confront the paradoxes and dilemmas attending the supposed stand-off between Islam and liberal democratic values. Taking the controversial Danish cartoons of Mohammad as a point of departure, Talal Asad, Wendy Brown, Judith Butler, and Saba Mahmood inquire into the evaluative frameworks at stake in understanding the conflicts between blasphemy and free speech, between religious taboos and freedoms of thought and expression, and between secular and religious world views. Is the language of the law an adequate mechanism for the adjudication of such conflicts? What other modes of discourse are available for the navigation of such differences in multicultural and multi-religious societies? What is the role of critique in such an enterprise? These are among the pressing questions this volume addresses.

225 citations

05 Mar 2012
TL;DR: In this article, once you move in the secular space of giving and move from the religious space, the idea of giving is transformed into a process of giving, not a process.
Abstract: ed from, once you move in the secular space of giving and

71 citations