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Based on a pragmatist inspired conception of the social self, the concept of reparations for the harms of genocide is reexamined. Both Raphael Lemkin, the person who invented the term “genocide,” and Claudia Card, a philosopher who examined the evil of genocide, hold similarly expansive notions of the harms inflicted by genocidal violence. Both argued that biological death is not necessarily central to genocide. For Lemkin cultural destruction of the targeted group is just as essential as the actual killing itself. Genocide is a group crime that aims to destroy the group and all the social aspects of group identity. Card similarly sees the target of genocidal violence as the social vitality of the self. This vitality is sustained by group relations. Reparations thus need to be reconceptualize in terms of the restoration of social life of the victim group and not solely on the basis of economic losses. Examples are given for the reparation of the social vitality of communities that have suffered genocide. © 2020 Central European Pragmatist Forum. All rights reserved.
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An examination of the lessons learned from William James’s oration on the dedication of the Civil War Monument memorialization Colonel Robert Shaw and the Fifty-Fourth Regiment Massachusetts Infantry, an all-Black unit. The role of monuments in making visible the values of a society is explored in the context of promoting a nation’s historical narrative, in particular in their propagation of the South’s Lost Cause narrative. The genocidal violence against Armenians in the Caucasus by the Azerbaijani regime serves as the second illustration of the abuse of historical narratives. © 2022 Central European Pragmatist Forum. All rights reserved.
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An analysis of how national narratives are inevitably forms of epistemic injustice, depriving individuals of epistemic and moral agency. Denying access to knowledge about the past is a tool of all autocratic regimes, commonly used for the purpose of retaining power and exerting dominance over individuals or groups subordinate to the ruling elite. Yet such narratives and the falsifications used to buttress them, are not the exclusive instruments of autocracies but can be found to pervade the national narratives of what we often nominally label as democracies. The denial of crimes against humanity and genocide are the most egregious examples of the harms perpetrated against victims and survivors. Miranda Fricker’s writings on epistemic injustice are employed in the analysis. Turkish and Azerbaijani genocide denial of the Armenian Genocide are used to illustrate how epistemic injustice lies at the heart of denialism. © 2024 Central European Pragmatist Forum. All rights reserved.
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