The Politics of Self-Preservation: Toleration and Identity in Pufendorf and Locke
Shortly after Locke’s return to England in 1689, his support for William’s cause was recognized by the offer of an ambassadorship to Brandenburg.2 It was an important post, not only because Frederick III had assisted William’s invasion, but also because he remained a crucial Continental ally in the ongoing struggle against France. Locke declined the offer, however, no doubt because his exile had been long enough already. Without his circle of expatriates in the Netherlands, most of whom had by now returned to England, as well as his other, Dutch friends, Berlin must have seemed a lonely place indeed, even if Locke’s earlier (1665–66) experience in Cleve, one of Brandenburg’s western territories, would have predisposed him to consider it a favorable context in at least some respects.3
Giorgio Agamben's genealogy of office
This paper offers a historical redescription of the genealogy of office presented in Giorgio Agamben’s Opus Dei: An archaeology of duty. Agamben’s treatment of the Christian liturgy as the source of the modern concept of office is described as a Heideggerian allegory grounded in a metaphysical history of being.
AXIOMATISABILITY OF WEAKLY FLAT, FLAT, AND PROJECTIVE S-ACTS
ABSTRACT This paper gives necessary and sufficient conditions on a monoid S that the class of flat left S-acts be (first order) axiomatisable. It presents also a streamlined version of the result of Stepanova that the class of projective left S-acts is axiomatisable if and only if the strongly flat left S-acts are axiomatisable and S is left perfect.