Politics and enlightenment: Kant and Derrida on cosmopolitan responsibility

Walter Benjamin once remarked of the enterprise of translation ‘that it is nowhere’: that the labour of transcribing the sense, inflection and difference of any particular language and text must always situate the translator in a space which is neither ‘of the original, nor ‘of the language into which it is to be transcribed. This ‘non‐position’ of the translator—between the original and its analogue, between the ‘spirit’ and the ‘letter’, the difference and the acceptability of the text—marks the labour of translation as an ethical responsibility: that of communicating the significance of something—a gesture, a story, a custom, a tradition—which has appeared to this/our socio‐linguistic culture as strange and unfathomably alien; and to achieve this communication without annulling its strangeness, its alterity. The purpose of my comparison of Kant and Derrida's remarks on cosmopolitical responsibility therefore, is fourfold. First, I want to suggest that it is this ‘stricture’ of translation—this difficult responsibility of both judging and respecting the difference of foreign’ cultures—which marks the (non‐Kantian, non‐situated) ‘territory’ of cosmopolitical responsibility. Second, by using Kant's remarks on the relationship between the political evolution of European Enlightenment culture and a possible world confederation of sovereign states, I want to point up the hierarchies and secondarizations involved in the determination of universal standards of moral, ethical and political conduct (even if these standards are originally prosecuted as the legislative conditions of a ‘radical democracy'). Third, I want to look at the ways in which the stricture of translation has been articulated as a theory of ‘global’ responsibility—particularly in the divergent ethical and political approaches of Jurgen Habermas and Jean‐Francois Lyotard. Fourth, I want to suggest that it is Derrida's idea of a ‘dual responsibility’ of critical thought to the political and philosophical resources of European Enlightenment and to the difference of non‐European nations and cultures, that marks the difficulty (the stricture) of acting responsibly within the global economics of power, identity and legislation. I want, in other words, to show that the ‘nowhere’ of Benjamin's translator, is a ‘place’ whose possibility demands a certain ‘Kantian’ right of reflection; that is, the right to pursue the ‘transcendent’ principle of respect for the other.     

Heimlich trauma: a violent maneuver.

The Heimlich maneuver is a life-saving technique for dislodging foreign material from the respiratory tract. This report illustrates intraabdominal injuries, including a large mesenteric laceration, mesenteric contusions, and intraperitoneal hemorrhage, that occurred in a recipient of a vigorously applied Heimlich maneuver. The potential for confusing such injuries with homicidally inflicted injuries is emphasized.     

Is less better?: Boot camp, regular probation and rearrest in North Carolina

Using official data, 331 boot camp participants and a stratified random sample of 369 regular probationers were tracked for rearrests over a threeyear period. Chisquare tests and logistic regression analysis indicate that participation in boot camp was significantly associated with rearrest for drug offenses, offenses categorized as “other,” and all types of offenses combined. Contrary to most prior research, which suggests that boot camp participation has no effect on subsequent criminal behavior, the results in this study indicate that participation in the boot camp program had a detrimental effect on its participants.     

Public Services and the Internal Market: Building Blocks or Persistent Irritant?

Critics such as Fritz Scharpf maintain that in the EU, negative integration (abolishing national rules) by definition wins out over positive integration (adopting new EU rules). This claim is examined here regarding public services—both utilities and welfare services. In EU law, the (partly overlapping) relevant categories are as follows: (1) services of general interest (SGI) and (2) services of general economic interest (SGEI). The latter are provided by undertakings. SGI that are not also SGEI are subject only to non‐discrimination requirements: this covers most welfare services. SGEI must comply with the EU competition and state aid rules, which promotes liberalisation. However, a proportional exception is allowed in so far as necessary for SGEI to carry out their public tasks. Moreover, alongside liberalisation, EU regimes for public services have emerged that benefit citizens/consumers. In sum, public services can now arguably be seen as building blocks of the internal market.