•  61
    The Geography of Goodness
    The Monist 86 (3): 355-366. 2003.
  •  44
    Order is a value highly treasured and deeply embedded in the Westernworldview. Since the archaic Greeks gazed up at the night sky andnoted the reliable, stable movements of the heavens, order hasremained a cherished commodity in the lives of gods and humans. This paper traces the history of that beloved value and then places in question the worth of its rigorous, changeless solidity in the lives of living beings.
  •  27
    Positive Peace (review)
    Teaching Philosophy 34 (1): 85-87. 2011.
  •  25
    Beyond Guilt and Mourning
    The Acorn 14 (1): 33-39. 2010.
  •  11
    Positive Peace (review)
    Teaching Philosophy 34 (1): 85-87. 2011.
  •  11
    This paper reconstructs the deficiencies of formal democracies to explain the internal injustices of the modern state, the self‐righteous swaggering foreign policy of Western powers, and the dangerously over‐simplified, polar logic characterizing the war rhetoric of the modern era. In a brief tour through the non‐liberal tradition of democratic thought, drawing connections between the tragic mythological origins of Western understandings of self and world, the paper attempts to demonstrate that …Read more
  •  10
    Reversing Plato's Anti-Democratism
    In Erich Kofmel (ed.), Anti-Democratic Thought, Imprint Academic. pp. 35. 2008.
  •  8
    The Tragedy of Platonic Ethics and the Fall of Socrates
    Ethic@ - An International Journal for Moral Philosophy 2 (2). 2003.
    This paper considers the use of myth in the Platonic dialogues. It seeks to demonstrate that Plato takesup the task of rewriting the old myths, not in order to clarify the real truth about ancient tales, but to make thosetales serve higher—ethical—ends. Thus Plato makes a valiant effort to replace the old "truths" in order to displaceand overcome ethically dangerous assumptions in the old tales. But I shall demonstrate that, despite the changesin mythical content, the old tropes endure in the ne…Read more
  •  7
    What is it that permits us to see others as 'evil'? This book argues that it's our epistemological framework, which also resituates our own moral compass and reframes our moral world such that we can justify performing violent deeds, which we would readily demonize in others, as the heroics of eradicating evil. When conflict is understood positively as the confrontation of differences, an unavoidable and indeed desirable consequence of the rich tapestry of earthly life, then a discussion can ope…Read more
  •  7
    A pathological goodness: Emmanuel Levinas' post-holocaust ethics
    Minerva - An Internet Journal of Philosophy 10 (1). 2006.
    This essay offers a detailed and comprehensive study of the ethical thought of post-Holocaust phenomenologist, Emmanuel Levinas, through the lens of human passions. Its purpose is to reveal the strengths, ambiguities and risks inherent in the practice of an ethos of infinite generosity, in the modern era.
  •  6
    A Tragic Ethos: The Irresponsibility of the Host in Martin Heidegger's ‘the Ister’
    Journal of the British Society for Phenomenology 35 (2): 157-167. 2004.
  •  6
    On sovereignty and trespass: The moral failure of Levinas' phenomenological ethics
    Minerva - An Internet Journal of Philosophy 8 (1). 2004.
    Mortal being is not being pure and simple, not posit-ive being alone, as the lived experience suggests it to be. Living being is always a living of mortal flesh, a living taunted by death as “the nothingness that wearies it.” This taunting doggedly pursues the living being and turns it inward in what Levinas terms “inter-esse.” In living its mortality, essence is always inter-esse — inside of itself — in the for-itself of self-interest. This paper attempts to track the opening of essence from it…Read more
  •  6
    The Lesser Good represents a timely meditation on the incapacity of mere laws and state politics to adequately address the ethical exigencies that arise in human life. Through the philosophies of Plato and post-Holocaust phenomenologist, Emmanual Levinas, Hamblet demonstrates that state models of justice strive for the lesser good of ordered continuity of their forms, rather than promoting citizen internalization, of the "higher goods" of ethics—humility, self-overcoming, and compassion for the …Read more
  •  5
    In The Sacred Monstrous author Wendy Hamblet traces the historical and social fact of violence through the work of Girard, Bloch, Lorenz and Burket. She takes up the charge advanced by social theorists, anthropologists and others that violence is steeped in our being; it pervades our generations and is imbedded in the ethos of our modern institutions. Hamblet's discussion of human history re-frames our understanding of how violence works in history and society. The Sacred Monstrous is a salient …Read more
  •  4
  •  4
    Swans, Ravens, Death and Tyranny: On the Mythology of Freedom
    Philosophical Frontiers: A Journal of Emerging Thought 4 (2). 2009.
  •  4
    Paradise Lost and the Question of Legitimacy
    Ratio 17 (1): 45-59. 2004.
    This paper reconstructs the deficiencies of formal democracies to explain the internal injustices of the modern state, the self‐righteous swaggering foreign policy of Western powers, and the dangerously over‐simplified, polar logic characterizing the war rhetoric of the modern era. In a brief tour through the non‐liberal tradition of democratic thought, drawing connections between the tragic mythological origins of Western understandings of self and world, the paper attempts to demonstrate that …Read more
  •  3
    Punishment and Shame: A Philosophical Study reveals the economic and religious underpinnings to modern notions of crime and punishment. Contra Michel Foucault's claim that modern penal practices witness a revolution in Western moral sensibilities, awakened by Enlightenment ideals, Hamblet shows that punishment practices in the West grew out of Protestant moralizations, capitalist greed, and the need for a cheap labor pool
  •  2
    Spinoza: Ironist and Moral Philosopher
    Gnosis 5 (1): 1-20. 2001.