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Extreme-right terrorism is a threat that is often underestimated by the public at large. As this paper argues, this is partly due to a concept of terrorism utilized by policymakers, intelligence agents, and police investigators that is based on experience of international terrorism perpetrated by leftists or jihadists as opposed to domestic extreme-right violence. This was one reason why investigators failed to identify the crimes committed by the National Socialist Underground (NSU) in Germany (2000–2011) as extreme-right terrorism, for example. While scholarly debate focused on the Red Army Faction and Al Qaeda, terrorist tendencies among those perpetrating racist and extreme-right violence tended to be disregarded. Influential researchers in the field of “extremism” denied that terrorist acts were committed by right-wingers. By mapping the specifics regarding the strategic use of violence, target selection, addressing of different audiences etc., this paper proposes a more accurate definition of extreme-right terrorism. In comparing it to other forms of terrorism, extreme-right terrorism is distinguished by its specific framework of ideologies and practices, with the underlying idea of an essential inequality that is compensated for through the affirmation of violence. It can be differentiated from other forms of extreme-right violence based on its use of strategic, premeditated and planned attacks against targets of a symbolic nature.
Warten auf den Tag X
(2022)
"Come together in Rostock"
(2023)
Taten statt Worte
(2023)
Vorwort
(2023)
Sinnlose Gewalt?
(2023)
The conception of property at the basis of Hegel’s conception of abstract right seems committed to a problematic form of “possessive individualism.” It seems to conceive of right as the expression of human mastery over nature and as based upon an irreducible opposition of person and nature, rightful will, and rightless thing. However, this chapter argues that Hegel starts with a form of possessive individualism only to show that it undermines itself. This is evident in the way Hegel unfolds the nature of property as it applies to external things as well as in the way he explains our self-ownership of our own bodies and lives. Hegel develops the idea of property to a point where it reaches a critical limit and encounters the “true right” that life possesses against the “formal” and “abstract right” of property. Ultimately, Hegel’s account suggests that nature should precisely not be treated as a rightless object at our arbitrary disposal but acknowledged as the inorganic body of right.