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Siblings:History/traditions: Civil Society
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  1. C. Adair-Toteff (2003). Ferdinand Tonnies: Community and Civil Society. British Journal for the History of Philosophy 11 (1):164-168.
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  2. Heller Agnes (2001). A Tentative Answer to the Question: Has Civil Society Cultural Memory? Social Research 68 (4).
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  3. James Aho (2013). Introduction to Civil War. The European Legacy 18 (5):647-648.
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  4. J. C. Alexander (2013). The Arc of Civil Liberation Obama–Tahrir–Occupy. Philosophy and Social Criticism 39 (4-5):341-347.
    Despite anxieties about the growing power of neo-liberalism, the crisis of the EU and the upsurge of right-wing political movements, it is important to recognize that utopian movements on the left have also in recent years been symbolically revitalized and organizationally sustained. This article analyses three recent social upheavals as utopian civil society movements, placing the 2008 US presidential campaign of Barack Obama, the Egyptian uprising in Tahrir Square and the Occupy Movement in the USA inside the narrative arc that (...)
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  5. Jeffrey C. Alexander (1998). After Neofunctionalism: Action, Culture, and Civil Society. In , Neofunctionalism and After. Blackwell Publishers. 210--33.
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  6. Jeffrey C. Alexander (1994). Las paradojas de la sociedad civil. Revista Internacional de Filosofía Política 4:73-89.
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  7. Jeffrey C. Alexander & Philip Smith (1993). The Discourse of American Civil Society: A New Proposal for Cultural Studies. Theory and Society 22 (2):151-207.
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  8. P. Alheit (1994). The Fragility of the Concept of Civil-Society. ARGUMENT 36 (4-5):599-607.
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  9. R. T. Allen (1976). The State and Civil Society as Objects of Aesthetic Appreciation. British Journal of Aesthetics 16 (3):237-242.
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  10. Andrew Arato (2000). Civil Society, Constitution, and Legitimacy. Rowman & Littlefield Publishers.
    Spurred by recent governmental transitions from dictatorships to democratic institutions, this highly original work argues that negotiated civil society-oriented transitions have an affinity for a distinctive method of constitution making— one that accomplishes the radical change of institutions through legal continuity. Arato presents a compelling argument that this is the preferred method for rapidly establishing viable democratic institutions, and he contrasts the negotiated model with radical revolutionary change. This exceptionally engaging work will be of interest to students and scholars of (...)
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  11. Andrew Arato & Jean Cohen (1988). Civil Society And Social Theory. Thesis Eleven 21 (1):40-64.
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  12. L. Arvritzer (forthcoming). The Meaning and Employment of Civil Society in Brazil. Constellations.
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  13. Doreen Atkinson (1992). Special Issue on the State and Civil Society. Theoria 79:1-104.
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  14. Sholomo Avineri (1986). The Paradox of Civil Society in the Structure of Hegel's Views of Sittlichkeit. Philosophy and Theology 1 (2):157-172.
    The way in which much of the conventional interpretation has tried to describe the structure of Hegel’s civil society is inaccurate and one-dimensional. To Hegel civil society is not just the economic marketplace, where every individual tries to maximize his or her enlightened self-interest: side by side with the elements of universal strife and unending clash which are of the nature of civil society, there is another element which strongly limits and inhibits self-interest and transcendswhat would otherwise be a universal (...)
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  15. Leonardo Avritzer (1997). Introduction: The Meaning and Employment of 'Civil Society' in Latin America. Constellations 4 (1):88-93.
    This article discusses the recent adoption of the concept of civil society by Latin American social movements and political theorists. Our argument is that civil society has been employed in two contexts in Latin America: 1) in the re‐interpretation of the ambiguous reception of liberalism in the region; 2) in the analysis of the constitution of a realm of societal autonomy throughout the struggle against authoritarianism. It is our contention in this article that social movements and civil associations are playing (...)
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  16. Leonardo Avritzer, A. Olvera & H. Peruzzoti (1997). Special Section About Civil Society in Latin America. Constellations 4 (1):88-93.
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  17. Ryan K. Balot (2009). The Virtue Politics of Democratic Athens. In Stephen G. Salkever (ed.), The Cambridge Companion to Ancient Greek Political Thought. Cambridge University Press.
  18. Michael Banner (2007). Christianity and Civil Society. In John Aloysius Coleman (ed.), Christian Political Ethics. Princeton University Press.
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  19. Benjamin R. Barber (1999). Civil Society : Getting Beyond the Rhetoric. A Framework for Political Understanding. In Josef Janning, Charles Kupchan & Dirk Rumberg (eds.), Civic Engagement in the Atlantic Community. Bertelsmann Foundation Publishers.
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  20. Benjamin R. Barber (1996). An American Civic Forum: Civil Society Between Market Individuals and the Political Community. Social Philosophy and Policy 13 (01):269-.
    The polarization of the individual and the community that underlies much of the debate between individualists and communitarians is made possible in part by the literal vanishingof civil society—the domain whose middling terms mediate the stark opposition of state and private sectors and offer women and men a space for activity that is both voluntary and public. Modern democratic ideology and the reality of our political practices sometimesseem to yield only a choice between elephantine and paternalistic government or a radically (...)
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  21. P. Becchi (1995). Civil-Society-the Final Sunset Glow of a Concept at the End of the 20th-Century. Verifiche: Rivista Trimestrale di Scienze Umane 24 (3-4):385-419.
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  22. Chris Beckett (2013). Community Lost: The State. Civil Society and Displaced Survivors of Hurricane Katrina. Ethics and Social Welfare 8 (1):1-2.
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  23. Jean-Philippe Béja (2006). The Changing Aspects of Civil Society in China. Social Research: An International Quarterly 73 (1):53-74.
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  24. Gail Belaief (1969). On the Evaluation of Civil Law. Philosophy Today 13 (3):231-239.
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  25. Seyla Benhabib (1981). The "Logic" of Civil Society: A Reconsideration of Hegel and Marx. Philosophy and Social Criticism 8 (2):151-166.
  26. Lee Benson (2007). Dewey's Dream: Universities and Democracies in an Age of Education Reform: Civil Society, Public Schools, and Democratic Citizenship. Temple University Press.
    Introduction : Dewey's lifelong crusade for participatory democracy -- Michigan beginnings, 1884-1894 -- Dewey at the University of Chicago, 1894-1904 -- Dewey leaves the University of Chicago for Columbia University -- Elsie Clapp's contributions to community schools -- Penn and the third revolution in American higher education -- The Center for Community Partnerships -- The university civic responsibility idea becomes an international movement -- John Dewey, the Coalition for Community Schools, and developing a participatory democratic American society.
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  27. Christopher Berry Gray (1996). Richard Dien Winfield, Law in Civil Society Reviewed By. Philosophy in Review 16 (1):74-75.
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  28. Siegfried Blasche (2004). Natural Ethical Life and Civil Society: Hegel's Construction of the Family. In Robert B. Pippin & Otfried Höffe (eds.), Hegel on Ethics and Politics. Cambridge University Press. 183--207.
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  29. Lars Bo Kaspersen & Laila Ottesen (2001). Associationalism for 150 Years and Still Alive and Kicking: Some Reflections on Danish Civil Society. Critical Review of International Social and Political Philosophy 4 (1):105-130.
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  30. Cãtãlin Vasile Bobb (2010). Mircea Flonta, Hans-Klaus Keul si Jorn Rusen (coord.), Religia si societatea civilã/ Religion and civil society. Journal for the Study of Religions and Ideologies 4 (12):133-134.
    Mircea Flonta, Hans-Klaus Keul si Jorn Rusen (coord.), Religia si societatea civilã Ed. Paralela 45, Pitesti, 2005.
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  31. Margaret A. Bogie & Eric C. Marine (2009). Civil Lawsuits. In Steven F. Bucky (ed.), Ethical and Legal Issues for Mental Health Professionals: In Forensic Settings. Brunner-Routledge. 141.
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  32. Magdalena Boiangiu (2002). Societatea Civilă-o Absenţă Motivată? Dilema 491:13.
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  33. Boyle Jr (1975). Philosophy and Civil Law. Proceedings of the American Catholic Philosophical Association 49:82-95.
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  34. Antoon Braeckman (2008). The Closing of the Civic Mind: Marcel Gauchet on the `Society of Individuals'. Thesis Eleven 94 (1):29-48.
    According to Gauchet we are living in a `society of individuals'. But a central term is missing from that formula, and not by any accident, for contemporary society has lost it from view: the term of the political. In sum, thus reads Gauchet's diagnosis, society today is haunted by a kind of individualism out of which no society can be conceived, as it obfuscates its political dimension. The aim of this article is to elaborate this diagnosis, and more specifically the (...)
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  35. Corey Brettschneider (2004). Nancy L. Rosenblum and Robert C. Post, Eds., Civil Society and Government:Civil Society and Government. Ethics 114 (2):374-376.
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  36. Robin Briggs (2000). From the German Forests to Civil Society: The Frankish Myth and the Ancient Constitution in France. In Peter Burke & Brian Harrison (eds.), Civil Histories: Essays Presented to Sir Keith Thomas. Oup Oxford. 231--249.
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  37. A. Brinton (2012). Association and Recognition in Authoritarian Societies: A Theoretical Beginning. European Journal of Political Theory 11 (3):324-347.
    This paper presents a theoretical sketch for how the existence of civic associations in authoritarian regimes might be analysed. By relating the concepts of ‘civil society’ and ‘recognition’, I explore how associations are a potential locus of mutual recognition in any society, democratic or undemocratic. While there are many theorizations of both civil society and recognition in relation to democratic political contexts, normative theories seeking to explain the existence of associations in authoritarian societies are less robustly developed. Recognition, more specifically (...)
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  38. W. H. Brock (1978). The Society for the Perpetuation of Gmelin: The Cavendish Society, 1846–1872. Annals of Science 35 (6):599-617.
    The Cavendish Society, which lasted from 1846 to 1872, was one of a large number of Victorian subscription printing clubs which published translations, re-issued historical works or commissioned original books which were too specialized for commercial publication. The Society's book production was limited, being principally devoted to a translation of L. Gmelin, Handbook of chemistry. Reasons for its limited success are sought in the institutionalization of chemistry during the 1840s and in a divergence of interests between academic and practising chemists.
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  39. Thomas Brockleman (2003). The Failure of the Radical Democratic Imaginary: I Ek Versus Laclau and Mouffe on Vestigial Utopia. Philosophy and Social Criticism 29 (2):183-208.
    Starting from the author’s critique of Ernesto Laclau and Chantal Mouffe, this essay offers a comprehensive interpretation of Slavoj Žižek’s political theory. ŽiŽek’s position drives a wedge between two concepts foundational to Laclau and Mouffe’s ‘radical democratic theory’, namely ‘antagonism’ and ‘anti-essentialism’. Anti-essentialism, it is argued, carries with it a residual utopianism - i.e. a view of political theory as offering a vision of a desirable radicalized society or a ‘radical democratic imaginary’ - that the more radical concept of antagonism (...)
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  40. Stephen Eric Bronner (2006). Max Weber's Politics of Civil Society. Contemporary Political Theory 5 (1):91-93.
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  41. Michaelle Browers (2004). The Civil Society Debate and New Trends on the Arab Left. Theory and Event 7 (2).
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  42. Michaelle L. Browers (2004). Arab Liberalisms: Translating Civil Society, Prioritising Democracy. Critical Review of International Social and Political Philosophy 7 (1):51-75.
    This article examines some of the earliest engagements of Arab thinkers with the now global idea of civil society. It focuses on Arab liberal thinkers who encounter ?civil society? as something that must be interpreted in order to be understood and view ?translation? as part of that process of interpretation. I argue that the ?transition phase? of contestation amidst loosely formulated, partially translated understandings of ?civil society? both proves productive for the transformation and appropriation of the concept, and reveals the (...)
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  43. Hauke Brunkhorst (2007). Globalizing Solidarity: The Destiny of Democratic Solidarity in the Times of Global Capitalism, Global Religion, and the Global Public. Journal of Social Philosophy 38 (1):93–111.
  44. Andrew Buchwalter (2013). Religion, Civil Society, and the System of an Ethical World. In Angelica Nuzzo (ed.), Hegel on Religion and Politics. State University of New York Press. 213.
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  45. Rob Burns (2010). Exodus Church and Civil Society: Public Theology and Social Theory in the Work of Jürgen Moltmann. By Scott R. Paeth. Heythrop Journal 51 (4):697-700.
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  46. Donald X. Burt (1963). St. Augustine's Evaluation of Civil Society. Augustinianum 3 (1):87-94.
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  47. Lawrence E. Cahoone (2002). Civil Society: The Conservative Meaning of Liberal Politics. Wiley-Blackwell.
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  48. Stanley Carlson-Thies, Jonathan Chaplin, Jean Bethke Elshtain, Kenneth L. Grasso, Russell Hittinger, Timothy Sherratt & James W. Skillen (2008). Christianity and Civil Society: Catholic and Neo-Calvinist Perspectives. Lexington Books.
    A work of contemporary Christian political thought, this volume addresses the crisis of modern democracy evident in the decline of the institutions of civil society and their theoretical justification. Drawing upon a rich store of social and political reflection found in the Catholic and Neo-Calvinist traditions, the essays mount a robust defense of the irreducible identity and value of the social institutions_family, neighborhood, church, civic association_that serve as the connective tissue of a political community.
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  49. Emanuela Ceva & Federico Zuolo, A Matter of Respect. On the Relation Between the Majority and Minorities in a Democracy.
    The relations between the majority and minorities in a democracy have been standardly viewed as the main subject matter of toleration: the majority should refrain from using its dominant position to interfere with some minorities’ practices or beliefs despite its dislike or disapproval of such practices or beliefs. Can the idea of toleration provide us with the necessary resources to understand and respond to the problems arising out of majority/minorities relations in a democracy? We reply in the negative and make (...)
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  50. Simone Chambers & Jeffrey Kopstein (2001). Bad Civil Society. Political Theory 29 (6):837-865.
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