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There is the elementary matrix of the Hegelian dialectical process here: the external opposition (between law and its criminal transgression) is transformed into the opposition, internal to the transgression itself, between particular transgressions and the absolute transgression which appears as its opposite, as the universal law.

What if, however, humans exceed animals in their capacity for violence precisely because they speak? As Hegel was already well aware, there is something violent in the very symbolisation of a thing, which equals its mortification. This violence operates at multiple levels. Language simplifies the…

[...] This fact confronts us with another, less attractive, aspect of globalisation: the ‘global information village’ is the condition of the fact that something which appeared in an obscure daily in Denmark caused a violent stir in distant Muslim countries. It is as if Denmark and Syria, Pakistan,…

Why the need to decaffeinate the Other, to deprive him or her of their raw substance of jouissance?

What if such an exclusion of some form of otherness from the scope of our ethical concerns is consubstantial with the very founding gesture of ethical universality