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  1. R. Abbey, F. Appel & Me Warren (1999). Domesticating Nietzsche. Author's Reply. Political Theory 27 (1):121-130.
  2. Mathew Abbott (2012). No Life is Bare, the Ordinary is Exceptional: Giorgio Agamben and the Question of Political Ontology. Parrhesia 14:23-36.
    In this article I develop a theory of political ontology, working to differentiate it from traditional political philosophy and Schmittian political theology. As with political theology, political ontology has its primary grounding not in disinterested contemplation from the standpoint of pure reason, but rather in a confrontation with an existential problem. Yet while for Schmitt this is the problem of how to live and think in obedience to God, the problem for political ontology is the question of being. Thus the (...)
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  3. Brandon Absher (2010). Reading Tomorrow's Manifesto. Radical Philosophy Review 13 (1):95-99.
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  4. Brandon Absher, Anatole Anton & José Jorge Mendoza (2012). Guest Editors' Introduction. Radical Philosophy Review 15 (1):1-6.
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  5. Brandon Absher & Harry van der Linden (2013). Editors' Introduction. Radical Philosophy Review 16 (3):3-5.
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  6. Mumia Abu-Jamal (2000). A Life Lived, Deliberately: June 11, 1999 Evergreen State College Commencement Address. Radical Philosophy Review 3 (1):41-45.
    In this address, Mumia Abu-Jamal argues that a sustained commitment to revolutionary activity is no accident, that it depends upon an initial and irrevocable choice to change intolerable social conditions. The individual who makes such a choice, Abu-Jamal recognizes, is often aware of the suffering that his or her decision may entail. Citing the deliberately led lives of several revolutionaries, including Huey Newton, John Brown, and Ramona Africa, the author hopes that young people will draw inspiration from these examples by (...)
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  7. Rogaia Mustafa Abusharaf (1999). The Resurrection of the Savage: Warrior Marks Revisited. Radical Philosophy Review 2 (2):96-111.
    The author presents a critique of the presentation of Female Circumcision as occasioned by the work of Alice Walker and Parthiba Pamar’s film Warrior Marks, Female Genital Mutilation and the Sexual Blinding of Women. The discussion focuses on North East Africa (with references to female circumcision by Western physicians in the nineteenth and early twentieth centuries). In the African context, the author observes, the operation is implemented almost exclusively by eIder women who regard the ritual as an important affirmation of (...)
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  8. Lila Abu‐Lughod (2005). About Politics, Palestine, and Friendship: A Letter to Edward From Egypt. Critical Inquiry 31 (2):381-388.
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  9. Vito Acconci (1990). Public Space in a Private Time. Critical Inquiry 16 (4):900.
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  10. H. Adam (1996). Anti-Semitism and Anti-Black Racism: Nazi Germany and Apartheid South Africa. Telos 1996 (108):25-46.
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  11. H. Adam (1989). Israel and South Africa: Conflict Resolution in Ethnic States. Telos 1989 (82):27-46.
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  12. H. Adam & K. Moodley (1992). The End of Apartheid: The Federalization of South Africa? Telos 1992 (92):25-50.
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  13. Heribert Adam (1984). South Africa's Search for Legitimacy. Telos 1984 (59):45-68.
    By the standard of popular approval, the South African state has no legitimacy, since only whites are enfranchised and blacks are being denationalized. This institutionalized politicization of ethnicity increasingly erodes the efficiency of private and state institutions alike. Enforced ethnic identities without representative leadership undermine proposed liberal arrangements of negotiated power-sharing as well as the government policy of cooptation. In the absence of political democracy, politicized labor relations substitute for restricted mobilization elsewhere. There are three basic responses to this legitimation (...)
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  14. Zygmunt Adamczewski (1989). Time Beyond Power. Man and World 22 (3):271-286.
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  15. E. M. Adams (1975). Personhood and Human Rights. Man and World 8 (1):36-46.
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  16. Hazard Adams (1988). Canons: Literary Criteria/Power Criteria. Critical Inquiry 14 (4):748.
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  17. F. Adler (1995). Racism, Antiracism and the Decline of the French Left. Telos 1995 (103):189-192.
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  18. F. Adler (1995). The Original Model of American Democracy and the Turn to Statism. Telos 1995 (104):68-76.
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  19. F. Adler (1993). Left Vigilance in France. Telos 1993 (98-99):23-33.
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  20. F. Adler (1991). New Racism Vs. Old Anti-Racism in France. Telos 1991 (90):148-156.
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  21. F. Adler (1990). Politics, Intellectuals and the University. Telos 1990 (86):103-109.
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  22. F. Adler (1989). Norberto Bobbio at 80. Telos 1989 (82):130-133.
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  23. F. Adler (1989). 1992 or Bust! Telos 1989 (80):161-165.
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  24. F. Adler (1988). Telos, 1968 And Now. Telos 1988 (75):52-55.
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  25. F. Adler (1982). Reply to Balbus. Telos 1982 (52):156-158.
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  26. F. Adler (1977). Antonio Gramsci: Toward an Intellectual Biography. Telos 1977 (34):181-184.
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  27. F. Adler (1977). Factory Councils, Gramsci and the Industrialists. Telos 1977 (31):67-90.
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  28. F. H. Adler (1976). Italian Industrialists and Radical Fascism. Telos 1976 (30):193-201.
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  29. Frank Adler (2007). On Mirella Serri, Fascist Culture, and Redeemed Intellectuals. Telos 2007 (139):45-58.
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  30. Frank Adler (2003). Why Le Pen Will Not Go Away. Telos 2003 (126):83-99.
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  31. Frank Adler (1985). Rizzi's Honor. Telos 1985 (66):105-109.
    In the famous opening sentence of The Eighteenth Brumaire, Marx notes that somewhere Hegel had written that great world-historical phenomena occur twice, neglecting to add, however, the first time as tragedy, the second as farce. Given what we now know of the heretofore hidden side of Bruno Rizzi, still another revision seems in order: sometimes such phenomena make yet a third appearance, this time as embarrassment, rank embarrassment. Indeed, Rizzi's name surfaced in three such sequential contexts. The first was in (...)
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  32. Franklin Hugh Adler (2013). Introduction: The Particularities of Fascist Anti-Semitism. Telos 2013 (164):3-10.
    ExcerptWhen we examine European anti-Semitism during the 1930s, and especially the Shoah, the case of Germany looms so large that the Nazi regime immediately appears as the paradigmatic form of fascism and the manifold policies directed against European Jewry during the 1930s little more than German racial policy writ large. Without in any way trivializing or, worse, relativizing in an ethical sense the German case, one might nevertheless suggest that it occupies too much conceptual space and occludes a more precise (...)
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  33. Franklin Hugh Adler (2011). Israel's Mizrahim: “Other” Victims of Zionism or a Bridge to Regional Reconciliation? Telos 2011 (156):61-75.
    ExcerptIt may come as a surprise to those unfamiliar with Israeli society, and especially to those who have been led to believe it composed primarily of European Jews who settled in the Middle East, that roughly half of Israel's Jewish population is made up of Jews who for millennia were deeply rooted in the region, and who were summarily expelled from Arab states after Israel was founded in 1948. In fact, this Arab Jewish population exceeds in number those Palestinians who (...)
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  34. Franklin Hugh Adler (2005). On Mussolini and the Jews: A Critical Response to Cabona. Telos 2005 (133):120-130.
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  35. Pierre Adler (1985). Neither Consciousness, nor Matter, but Living Bodily Activity. A Review Essay on Marx: A Philosophy of Human Reality, by Michel Henry. Graduate Faculty Philosophy Journal 10 (2):147-161.
  36. T. W. Adorno (1993). Theory of Pseudo-Culture (1959). Telos 1993 (95):15-38.
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  37. T. W. Adorno (1978). Culture and Administration. Telos 1978 (37):93-111.
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  38. T. W. Adorno & P. von Haselberg (1983). On the Historical Adequacy of Consciousness. Telos 1983 (56):97-103.
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  39. K. L. Afrasiabi (1995). Islamic Populism. Telos 1995 (104):97-125.
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  40. Kaveh L. Afrasiabi (1999). Deliberative Democracy and its Discontents. Telos 1999 (117):190-192.
    Philosophy's “linguistic turn” was destined to find its way into derivative disciplines such as political theory. In the last two decades, this turn has led to an absurd reductionism extrapolating the essence of existing democracies from their mode of communication. Flattening political theory, followers of this fashion rarely relinquish their fixation with the communicative component of modern democracies to the level of a multifaceted analysis. The central notion here is “deliberative democracy.” But is this a distinct model of democracy? For (...)
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  41. Kaveh L. Afrasiabi (1999). From “The Clash of Civilizations” to “Civilizational Parallelism”. Telos 1999 (115):109-116.
    Introduction Talking about civilization is like talking about God. While the aim is to gain knowledge, often the result is only greater obscurity. What is at issue may not be really a concept, but nothing at all. Yet, concepts have their own history, and the UN's inauguration of 2001 as the year of the “dialogue of civilizations,” not to mention recent ethno-religious conflicts, has generated new interest in “civilizational” questions—despite the fact that this runs counter to the postmodern aversion to (...)
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  42. E. Aga-Rossi (1993). Roosevelt's European Policy and the Origins of the Cold War: A Reevaluation. Telos 1993 (96):65-85.
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  43. Giorgio Agamben (2010). Nudities. Stanford University Press.
    Creation and salvation -- What is the contemporary? -- K. -- On the uses and disadvantages of living among specters -- On what we can not do -- Identity without the person -- Nudity -- The glorious body -- Hunger of an ox : considerations on the Sabbath, the feast, and inoperativity -- The last chapter in the history of the world.
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  44. Giorgio Agamben (2009). 'What is an Apparatus?' and Other Essays. Stanford University Press.
    What is an apparatus? -- The friend -- What is the contemporary?
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  45. Giorgio Agamben (2007). Homo sacer. Suwerenna władza i nagie życie (fragmenty). Kronos 4 (4):174-186.
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  46. Giorgio Agamben (2005). The State of Exception. In Andrew Norris (ed.), Politics, Metaphysics, and Death: Essays on Giorgio Agamben's Homo Sacer. Duke University Press.
  47. Giorgio Agamben (2004). The Open: Man and Animal. Stanford University Press.
    The end of human history is an event that has been foreseen or announced by both messianics and dialecticians. But who is the protagonist of that history that is coming—or has come—to a close? What is man? How did he come on the scene? And how has he maintained his privileged place as the master of, or first among, the animals? In The Open, contemporary Italian philosopher Giorgio Agamben considers the ways in which the “human” has been thought of as (...)
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  48. Giorgio Agamben (2002). The Time That Is Left. Epoché: A Journal for the History of Philosophy 7 (1):1-14.
  49. Giorgio Agamben (1993). Infancy and History: The Destruction of Experience. Verso.
    Every written work can be regarded as the prologue (or rather, the broken cast) of a work never penned, and destined to remain so, because later works, ...
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  50. Elena Agarossi (1998). The End of Fascism in Perspective. Telos 1998 (111):189-191.
    The first volume of Renzo De Felice's biography of Mussolini appeared in 1965. Now, after 30 years, the eighth and last volume finally appears, unfinished because of the author's death. The narrative stops in mid-1944, but the first four chapters, which had been completed with an appendix by De Felice himself and have been published by his friends and colaborators, Emilio Gentile, Giorgio Goglia and Mario Missori, constitute the first non-partisan history of the beginning of the resistence movement and the (...)
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