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  1. John Abromeit & W. Mark Cobb (eds.) (2004). Herbert Marcuse: A Critical Reader. Routledge.
    Herbert Marcuse: A Critical Reader is a collection of brand new papers by seventeen Marcuse scholars, which provides a comprehensive reassessment of the relevance of Marcuse's critical theory at the beginning of the 21st century. Although best known for his reputation in critical theory, Herbert Marcuse's work has had impact on areas as diverse as politics, technology, aesthetics, psychoanalysis and ecology. This collection addresses the contemporary relevance of Marcuse's work in this broad variety of fields and from an international perspective.
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  2. Theodor W. Adorno (1974/2005). Minima Moralia: Reflections on a Damaged Life. Verso.
    A reflection on everyday existence in the 'sphere of consumption of late Capitalism', this work is Adorno's literary and philosophical masterpiece.
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  3. Linda Alcoff (2007). Fraser on Redistribution, Recognition, and Identity. European Journal of Philosophy 6 (3):255-265.
    This paper provides a critique of Nancy Fraser's theory of recognition and account of identity and redistribution.
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  4. Matthew C. Ally (2012). Ecologizing Sartre's Ontology: Nature, Science, and Dialectics. Environmental Philosophy 9 (2):95-121.
    I argue that Sartre’s philosophy can be both broadened in its aspirations and deepened in its implications through dialogue with the life sciences. Section 1 introduces the philosophical terrain. Section 2 explores Sartre’s evolving understanding of nature and human relations with nature. Section 3 explores Sartre’s perspectives on scientific inquiry, natural history, and dialectical reason. Section 4 outlines recent developments in the life sciences that bear directly on Sartre’s quiet curiosity about a naturalistic dialectics. Section 5 suggests how these developments (...)
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  5. Peter Amato (2011). Decentering and Refocusing Marx. Radical Philosophy Review 14 (2):217-221.
  6. Peter Amato (2003). A Darwinian Left. Social Theory and Practice 29 (3):515-522.
    Singer argues that thinking on the Left insufficiently appropriates the broader insights about life and human nature made possible by Darwin. I think Singer has it backwards: the problem is not that Darwin has insufficiently been allowed to influence thinking on the Left, but, rather, that the meaning of “Darwinism” has been distorted by the wider scientific and intellectual communities broadly as a support for Right-wing views including patriarchy and racism since its early days. That Darwin’s theories have so often (...)
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  7. Stanley Aronowitz (2013). State University of New York (SUNY), Buffalo State. He is Coeditor (with W. Mark Cobb) of Herbert Marcuse: A Critical Reader (Routledge, 2004) and (with Richard Wolin) of Herbert Marcuse's Heideggerian Marxism (University of Ne-Braska Press, 2005). He is the Author of Max Horkheimer and the Foundations. [REVIEW] Radical Philosophy Review 16 (1):397-404.
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  8. Aaron Bell (forthcoming). Notes on Adorno's 'Resignation'. Telos: Critical Theory of the Contemporary:NA.
    Introduction to and critical examination of Theodor Adorno's essay "Resignation." Deals with the theory/praxis debate, Adorno's confrontation with the radical student movements in the 1960's, and the charge that Adorno was either politically conservative or an ineffective pessimist.
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  9. Aaron Bell (2014). Adorno and the Difficulties of Tradition Today. Telos: Critical Theory of the Contemporary:NA.
    Introduction and critical examination of Theodor Adorno's essay "On Tradition." Explores the problems of a living tradition today and outlines Adorno's ambivalent relationship with American culture during his period in exile.
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  10. Aaron Bell (2011). The Dialectic of Anthropocentrism. In John Sanbonmatsu (ed.), Critical Theory and Animal Liberation. Rowman & Littlefield Publishers. 163--75.
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  11. Seyla Benhabib (1986). Critique, Norm, and Utopia: A Study of the Foundations of Critical Theory. Columbia University Press.
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  12. Walter Benjamin (1986). Reflections: Essays, Aphorisms, Autobiographical Writings. Schocken.
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  13. Walter Benjamin (1969). Illuminations: Essays and Reflections. Schocken.
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  14. Richard J. Bernstein (2013). Marcuse's Critical Legacy. Radical Philosophy Review 16 (1):59-71.
    My aim in this paper is to engage in three interrelated tasks. First, I want to take a sweeping look at the historical vicissitudes of the concept of critique—in a style similar to the way in which Marcuse treated key concepts in the 1930s and 1940s, for example, in his famous essay “The Concept of Essence.” Second, my sketch of the history of critique is oriented to exploring Marcuse’s famous essay “Philosophy and Critical Theory.” I believe that in this 1937 (...)
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  15. Matteo Bianchin (2015). From Joint Attention to Communicative Action Some Remarks on Critical Theory, Social Ontology and Cognitive Science. Philosophy and Social Criticism 41 (6):593-608.
    In this article I consider the relevance of Tomasello’s work on social cognition to the theory of communicative action. I argue that some revisions are needed to cope with Tomasello’s results, but they do not affect the core of the theory. Moreover, they arguably reinforce both its explanatory power and the plausibility of its normative claims. I proceed in three steps. First, I compare and contrast Tomasello’s views on the ontogeny of human social cognition with the main tenets of Habermas’ (...)
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  16. Jacob Blumenfeld (2014). Review: Nach Marx (Ed. Jaeggi & Loick). [REVIEW] Marx and Philosophy.
    Nach Marx is a German volume of twenty essays on Marx and social philosophy today, edited by Rahel Jaeggi of Humboldt University in Berlin and Daniel Loick of the Goethe University in Frankfurt. The collection comes from the “Re-thinking Marx” conference in Berlin of 2011, organized by Jaeggi with contributions from philosophers and political theorists who are German-speaking (Hauke Brunkhorst, Alex Demirović, Rainer Forst, Axel Honneth, Rahel Jaeggi, Daniel Loick, Andrea Maihofer, Oliver Marchart, Christoph Menke, Hartmut Rosa, Michael Quante, Titus (...)
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  17. Lieven Boeve (1997). Critical Consciousness in the Postmodern Condition. Philosophy and Theology 10 (2):449-468.
    In an attempt to clarify our present-day postmodern context and to ascertain the critical consciousness of our time, I study a number of main lines of thought in the work of the postmodernist thinkers Wolfgang Welsch, Jean-François Lyotard and Richard Rorty. Afterwards, I elaborate on the position of Jürgen Habermas in the postmodern debate. In the second section I present a schematic overview of this postmodern panorama, pointing out the main similarities and differences of the theorists under consideration. A critical (...)
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  18. Andrew Bowie (2000). The Romantic Connection: Neurath, the Frankfurt School, and Heidegger. British Journal for the History of Philosophy 8 (2):275 – 298.
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  19. Stephen Eric Bronner (2011). Critical Theory: A Very Short Introduction. Oup Usa.
    In its essence, Critical Theory is Western Marxist thought with the emphasis moved from the liberation of the working class to broader issues of individual agency. Critical Theory emerged in the 1920s from the work of the Frankfurt School, who sought to diagnose and cure the ills of society. Bronner provides sketches of major critical thinkers such as George Lukcs and Ernst Bloch, Theodor Adorno and Walter Benjamin, Herbert Marcuse and Jurgen Habermas, as well as many of its seminal texts (...)
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  20. Robin Celikates (2012). Systematic Misrecognition and the Practice of Critique : Bourdieu, Boltanski and the Role of Critical Theory. In Miriam Bankovsky & Alice Le Goff (eds.), Recognition Theory and Contemporary French Moral and Political Philosophy: Reopening the Dialogue. Distributed Exclusively in the Usa by Palgrave Macmillan.
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  21. Jonathan Owen Clark (2015). Aesthetic Negativity and Aisthetic Traits. Critical Horizons: A Journal of Philosophy and Social Theory 16 (1):52-69.
    This article concerns the notion of aesthetic negativity, and related ideas regarding the autonomy of art. After giving some initial definitions and a brief historical sketch of these concepts, we will examine the definition proposed by arguably the greatest thinker of aesthetic negativity, Theodor Adorno, and its recent semiotic reconstruction in the work of Christoph Menke. This reconstruction configures aesthetic negativity and autonomy jointly as the capacity of artworks, and the experiences that they occasion; to processurally negate ‘‘automatic’’ modes of (...)
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  22. Jonathan Owen Clark (2014). Politics and Aesthetics: Partitions and Partitioning in Contemporary Art. Contemporary Aesthetics 12.
    Jacques Rancière has defined the 'distribution of the sensible' as the effect of a type of aesthetico-political decision making that creates a partitioning of the realm of the perceivable in relation to both art and society. The artworld itself constructs its own particular types of curatorial partitioning: between art and non-art, between 'dominant, residual and emergent', and between mainstream and periphery. This essay examines certain 'boundary effects' that come into being as a result of the act of the partitioning itself, (...)
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  23. Marios Constantinou (2011). Allegorical Materialism. Angelaki 16 (1):63 - 78.
    This essay stages a dialectical confrontation between Adorno?Horkheimer on one hand and Benjamin?Badiou on the other against the background of the former's reductive portrait of Ulysses in Dialectic of the Enlightenment, which depicts him as a proto-bourgeois archetype of profit-seeking and acquisitive ethos. In sharp contrast, Walter Benjamin's allegorical materialism foregrounds, by dialectical illumination, hieroglyphic traces of Homeric virtues. These, I argue, are sustained and further amplified by Alain Badiou's topological ethics and loop-politics.
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  24. Claudio Corradetti (forthcoming). Italian Translation and Preface to J.Bohman - Public Deliberation, Pluralism, Complexity and Democracy, MIT Press, Boston: Mass 1996. ssrn.
    Presentazione del curatore italiano (C.Corradetti): È possibile conciliare il pluralismo culturale con la dimensione pubblica della deliberazione? Partendo dall’analisi critica di Rawls e Habermas, James Bohman offre una risposta innovativa alla questione dell’accordo democratico. In tale proposta, parallelamente al rigetto di soluzioni meramente strategiche, viene riabilitata la nozione di compromesso morale nel quadro di un accordo normativo. Mantenendo fede ad una prospettiva composta da elementi normativi e fattuali, l’autore si propone di ampliare le opportunità democratiche nella riconciliazione tra conflitti culturali (...)
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  25. Kimberlé Crenshaw, Neil Gotanda, Gary Peller & Kendall Thomas (eds.) (1996). Critical Race Theory: The Key Writings That Formed the Movement. New Press.
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  26. Justin Cruickshank (2007). Overcoming Essentialism: Notes on the Underclass Debate. Journal of Critical Realism 3 (1).
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  27. Kevin S. Decker (2012). Perspectives and Ideologies: A Pragmatic Use for Recognition Theory. Philosophy and Social Criticism 38 (2):215-226.
    ‘Recognition’ is a normative concept denoting the ascription of positive status to a group or an individual by (an) other(s). In its larger meaning, it carries the implication that when a group or an individual can justifiably expect such a positive status-ascription, its denial (misrecognition) is unjustified and unethical. I discuss the role that the concept of recognition can play at the intersection of two philosophies, pragmatism and contemporary critical theory. My perspective is one that embraces the ‘pragmatic turn’ in (...)
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  28. Jean-Philippe Deranty (2006). Repressed Materiality: Retrieving the Materialism in Axel Honneth's Theory of Recognition. Critical Horizons 7 (1):113-140.
    The origins of Axel Honneth's theory of recognition lie in his earlier project to correct the conceptual confusions and empirical shortcomings of historical materialism for the purpose of an adequate post-Habermasian critical social theory. Honneth proposed to accomplish this project, most strikingly, by reconnecting critical social theory with one of its repressed philosophical sources, namely anthropological materialism. In its mature shape, however, recognition theory operates on a narrow concept of interaction, which seems to lose sight of the material mediations with (...)
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  29. Friedrich Engels (2010 [1884]). The Origin of the Family, Private Property and the State. Penguin.
    The Origin of the Family, Private Property and the State (1884), was a provocative and profoundly influential critique of the Victorian nuclear family. Engels argued that the traditional monogamous household was in fact a recent construct, closely bound up with capitalist societies. Under this patriarchal system, women were servants and, effectively, prostitutes. Only Communism would herald the dawn of communal living and a new sexual freedom and, in turn, the role of the state would become superfluous.
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  30. Friedrich Engels (2010 [1844]). The Condition of the Working-Class in England in 1844. Cambridge University Press.
    Frederich Engels (1820-1895) was a German businessman and political theorist renowned as one of the intellectual founders of communism. In 1842 Engels was sent to Manchester to oversee his father's textile business, and he lived in the city until 1844. This volume, first published in German in 1845, contains his classic and highly influential account of working-class life in Manchester at the height of its industrial supremacy. Engels' highly detailed descriptions of urban conditions and contrasts between the different classes in (...)
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  31. Philomena Essed & David Theo Goldberg (2001). Race Critical Theories: Text and Context. Wiley-Blackwell.
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  32. David Fiorovanti (2010). Language, Exception, Messianism: The Thematics of Agamben on Derrida. The Bible and Critical Theory 6 (1):5.1-5.12.
    This paper revisits Giorgio Agamben’s text The Time That Remains and through a comparative analysis contrasts the author’s reading of St Paul’s Romans to relevant Derridean thematics prevalent in the text. Specific themes include language, the law, and the subject. I illustrate how Agamben attempts to revitalise the idea of philosophical anthropology by breaking away from the deconstructive approach. Agamben argues that language is an experience but is currently in a state of nihilism. Consequently, the subject has become lost; or, (...)
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  33. Roger Foster (2011). An Adornian Theory of Recognition? A Critical Response to Axel Honneth's Reification: A New Look at an Old Idea. International Journal of Philosophical Studies 19 (2):255 - 265.
    International Journal of Philosophical Studies, Volume 19, Issue 2, Page 255-265, May 2011.
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  34. Fabian Freyenhagen (2015). Honneth on Social Pathologies: A Critique. Critical Horizons: A Journal of Philosophy and Social Theory 16 (2):131-152.
    Over the last two decades, Axel Honneth has written extensively on the notion of social pathology, presenting it as a distinctive critical resource of Frankfurt School Critical Theory, in which tradition he places himself, and as an alternative to the mainstream liberal approaches in political philosophy. In this paper, I review the developments of Honneth's writing on this notion and offer an immanent critique, with a particular focus on his recent major work "Freedom's Right". Tracing the use of, and problems (...)
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  35. Matteo Gargani (2015). Forme di responsabilità. L'etica in Lukács come traccia per una rilettura. Isonomia: Online Philosophical Journal of the University of Urbino:1-38.
    The current image of Georg Lukács (1885-1971) is widely swayed by an interpretative standard grounded on a deep partition between his young (1910-1918),intermediate (1918-1930) and mature (1930-1971) intellectual production. Despite rejecting an undeniable discontinuity in Lukács’ philosophical evolution,especially between his pre-Marxist works (The Soul and the Forms and Theory of Romance) and the post-1918 Marxist production, I aim for a global reconsideration of Lukács’ philosophy, evaluating a greater unity in his thought. A reflection on ethical problems, specifically on the matter (...)
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  36. Raymond Geuss (1981). The Idea of a Critical Theory. Cambridge University Press.
    Its first paradigms are in the writings of Marx and Freud. In this book Raymond Geuss sets out these fundamental claims and asks whether they can be made good.
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  37. Antonio Gramsci (2011). Prison Notebooks, Volumes 1-3. Columbia University Press.
    Columbia University Press's multivolume Prison Notebooks is the only complete critical edition of Antonio Gramsci's seminal writings in English. Based on the authoritative Italian edition of Gramsci's work, Quaderni del Carcere, this comprehensive translation presents the intellectual as he ought to be read and understood, with critical notes that clarify Gramsci's history, culture, and sources; an index of names; and a contextualization of the thinker's ideas against his earlier writings and letters. This set includes notebooks 1 through 8 with all (...)
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  38. Antonio Gramsci (2011). Prison Notebooks, Volumes 1-3. Columbia University Press.
    Columbia University Press's multivolume Prison Notebooks is the only complete critical edition of Antonio Gramsci's seminal writings in English. Based on the authoritative Italian edition of Gramsci's work, Quaderni del Carcere, this comprehensive translation presents the intellectual as he ought to be read and understood, with critical notes that clarify Gramsci's history, culture, and sources; an index of names; and a contextualization of the thinker's ideas against his earlier writings and letters. This set includes notebooks 1 through 8 with all (...)
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  39. Jürgen Habermas (1985). The Theory of Communicative Action, Volume 2: Lifeworld and System: A Critique of Functionalist Reason. Beacon Press.
    Theory of Communicative Action, Volume 2 is a Beacon Press publication.
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  40. Jürgen Habermas (1984). The Theory of Communicative Action, Vol. 1, 'Reason and the Rationalization of Society'. Polity..
  41. Brendan Hogan (2014). Criticism and Pragmatic Philosophy of Social Science. In José Manuel Bermudo (ed.), Figuras de la dominación. ISBN: 978-84-15212-22-5. Horsori.
  42. Axel Honneth (2012). The I in We: Studies in the Theory of Recognition. Polity Press.
    Pt. I Hegelian Roots -- 1. From Desire to Recognition: Hegel's Grounding of Self-Consciousness -- 2. The Realm of Actualized Freedom: Hegel's Notion of a P̀hilosophy of Right' -- pt. II Systematic Consequences -- 3. The Fabric of Justice: On the Limits of Contemporary Proceduralism -- 4. Labour and Recognition: A Redefinition -- 5. Recognition as Ideology: The Connection between Morality and Power -- 6. Dissolutions of the Social: The Social Theory of Luc Boltanski and Laurent Thevenot -- 7. Philosophy (...)
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  43. Axel Honneth (2011). Das Recht der Freiheit: Grundriss Einer Demokratischen Sittlichkeit. Suhrkamp.
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  44. Axel Honneth (2000). Suffering From Indeterminacy: An Attempt at a Reactualization of Hegel's Philosophy of Right: Two Lectures. Van Gorcum.
    INTRODUCTION In 1995, the Department of Philosophy of the University of Amsterdam created a Spinoza Chair in Philosophy with means generously provided by ...
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  45. Axel Honneth (1996). The Struggle for Recognition: The Moral Grammar of Social Conflicts. The Mit Press.
    In this pathbreaking study, Axel Honneth argues that "the struggle for recognition" is, and should be, at the center of social conflicts.
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  46. Axel Honneth & Marco Solinas (2010). Capitalismo e riconoscimento. Firenze University Press.
    Capitalismo e riconoscimento" presenta, in cinque saggi per la prima volta raccolti insieme e tradotti in italiano, una densa e pregnante analisi di taluni cruciali processi socio-strutturali, morali e normativi delle società capitalistiche contemporanee dalla prospettiva delle dinamiche del reciproco riconoscimento e del disrispetto concernenti la sfera del lavoro. Particolare attenzione è dedicata ai paradossali rovesciamenti delle istanze di autorealizzazione, autonomia e responsabilità personale registratisi negli ultimi decenni nel quadro di un mercato del lavoro sempre più deregolato.
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  47. Max Horkheimer (1986). Materialism and Morality. Telos: Critical Theory of the Contemporary 1986 (69):85-118.
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  48. Rauno Huttunen (2007). Critical Adult Education and the Political-Philosophical Debate Between Nancy Fraser and Axel Honneth. Educational Theory 57 (4):423-433.
    Critical adult education is inspired by Paulo Freire’s educational writings. For him, the aim of the pedagogy of the oppressed is to emancipate people from social and economic repression. Critical adult education is intellectual work that aims to make the world more just. One might ask what exactly justice and injustice mean here, however. Is the work against social injustice mainly concerned with the redistribution of material goods or recognition and respect? This is the issue debated by Nancy Fraser and (...)
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  49. Debra Jackson & L. Ryan Musgrave (2005). Special Cluster on Feminist Critical Theory: Introduction. Apa Newsletter on Feminism and Philosophy 4 (2):2-3.
  50. Timo Jütten (2015). Is the Market a Sphere of Social Freedom? Critical Horizons 16 (2):187-203.
    In this paper I examine Axel Honneth’s normative reconstruction of the market as a sphere of social freedom in his 2014 book, Freedom’s Right. Honneth’s position is complex: on the one hand, he acknowledges that modern capitalist societies do not realise social freedom; on the other hand, he insists that the promise of social freedom is implicit in the market sphere. In fact, the latter explains why modern subjects have seen capitalism as legitimate. I will reconstruct Honneth’s conception of social (...)
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