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  1. Ruth Abbey (2006). Turning or Spinning? Charles Taylor's Catholicism: A Reply to Ian Fraser. Contemporary Political Theory 5 (2):163.
    Charles Taylor's work has recently taken a religious turn, with Taylor becoming more explicit about his own religious faith and its influence on his thinking. Ian Fraser offers a systematic, critical exploration of the nature of Taylor's Catholicism as it appears in his writings. This reply to Fraser endorses his belief in the importance of looking carefully at Taylor's religious views. However, it raises doubts about some of Fraser's particular arguments and conclusions, and aims to foster a clearer understanding of (...)
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  2. Mitchell Aboulafia (2005). From Folk Psychology to Deontology: Nancy Fraser on Redistribution and Recognition. Contemporary Pragmatism 2 (2):127-144.
    Nancy Fraser has challenged the view that issues of identity are more central to political and social reform than attention to economic disparities. Fraser proposes a status model of recognition that treats recognition as a question of justice, rather than as a question of self-realization. In addition to appealing to the deontological, she also draws on folk paradigms and addresses them in a manner that reflects a sympathy with pragmatism. This article highlights difficulties that Fraser faces by incorporating the deontological (...)
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  3. David Keith Adams, Maurizio Vaudagna, Gèunter H. Lenz & Peter J. Ling (2000). Transatlantic Encounters. Monograph Collection (Matt - Pseudo).
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  4. E. M. Adams (2001). Reinstating Humanistic Categories. Review of Metaphysics 55 (1):21 - 39.
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  5. Theodor Adorno, Günter Anders & Max Horkheimer (2001). Discussion of a Paper by Ludwig Marcuse on the Relationship of Need and Culture in Nietzsche (July 14, 1942). Constellations 8 (1):130-135.
  6. Adeshina Afolayan (2008). Is Postmodernism Meaningful in Yoruba? Journal of Social Philosophy 39 (2):209–224.
  7. Hussein Agrama (2006). Review: Asking the Right Question: Two Engagements with Islam and Modernity. [REVIEW] Political Theory 34 (5):647 - 656.
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  8. Everett Helmut Akam (1990). Pluralism and the Search for Community: The Social Thought of American Cultural Pluralists. Dissertation, The University of Rochester
    The intellectual tradition known as cultural pluralism has fallen into extreme disfavor among most historians and social theorists. According to these critics, cultural pluralists such as Randolph Bourne and Horace Kallen were misled into placing undue importance upon the realm of culture in their search for a democratic community. Accordingly, cultural pluralism, at best, offered a superficial analysis of American society and, at its worst, undermined the very foundation of a shared public life. By these lights, cultural pluralists therefore led (...)
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  9. S. J. Al-Azam (2011). Turkey, Secularism and the EU: A View From Damascus. Philosophy and Social Criticism 37 (4):449-457.
    This article deals with the impact of the free, democratic and peaceful accession to power of the Islamic Justice and Development Party (JDP) in Turkey on the Arab world in general and on the Islamic currents active in Arab societies in particular. A main point is looking into how Arab political formations and especially political Islam are trying to make sense out of such recent developments in Turkey as: (1) the fact that traditionally reviled Turkish secularism, Kemalism and westernism could (...)
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  10. Anita L. Allen, Undressing Difference: The Hijab in the West.
    On March 15, 2006, French President Jacques Chirac signed into law an amendment to his country's education statute, banning the wearing of conspicuous signs of religious affiliation in public schools. Prohibited items included a large cross, a veil, or skullcap. The ban was expressly introduced by lawmakers as an application of the principle of government neutrality, du principe de laïcité. Opponents of the law viewed it primarily as an intolerant assault against the hijab, a head and neck wrap worn by (...)
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  11. Oksenberg Rorty Amelie (1995). Rights: Educational Not Cultural. Social Research 62 (1).
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  12. Alice Anberrée (2012). What Personal Responsibilities Facilitate the Construction of a Cultural Democracy? Involvement of the Public in the Construction of a Cultural Democracy. Proceedings of the International Association for Business and Society 23:261-272.
    In France a difference has been established between cultural popularization and cultural democracy. The former is aimed at spreading works of art in as large a way as possible; the latter emphasizes the participation of the public. From there, we argue that moving from cultural popularization towards cultural democracy can lead to a shift in responsibilities from professionals towards the general public. With reference to the theoretical background of reception, appropriation and participation, we lead a participant observation on three different (...)
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  13. Sharon Anderson-Gold (2009). Cosmopolitanism and Democracy: Global Governance Without a Global State. Social Philosophy Today 25:209-222.
    Global governance has become a topic of interest to many contemporary political theorists. Issues arising from the nature of global markets and multinational corporations can no longer be locally contained. These developments signal the decline of the nation state and therewith the end of the liberal moral and political theory that justified national institutions. The alternative possible orders appear bleak, including anarchy, hegemonic power or the most horrific of all specters, the liberty crushing “world state.” Kant’s cosmopolitan theory of justice (...)
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  14. Sharon Anderson-Gold (2007). Human Rights, Cultural Identity, and Democracy. Social Philosophy Today 23:57-68.
    This paper traces the evolution of the international concept of a human right to culture from a general and individual right of participation in the public life of a state (1966, Article 27 of the IC of Civil and Political Rights), to a group right to a cultural identity (1992 Declaration on the rights of persons belonging to national or ethnic, religious or linguistic minorities). I argue that the original generic formulation of the human right to culture reflected the nineteenth-century (...)
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  15. Mats Andrén (2012). Citizenship, Identity and the Politics of Multiculturalism: The Rise of Muslim Consciousness. By Nasar Meer. The European Legacy 17 (5):685 - 685.
    The European Legacy, Volume 17, Issue 5, Page 685, August 2012.
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  16. Eleni Andreouli & Caroline Howarth (2013). National Identity, Citizenship and Immigration: Putting Identity in Context. Journal for the Theory of Social Behaviour 43 (3):361-382.
    In this paper we suggest that there is a need to examine what is meant by “context” in Social Psychology and present an example of how to place identity in its social and institutional context. Taking the case of British naturalisation, the process whereby migrants become citizens, we show that the identity of naturalised citizens is defined by common-sense ideas about Britishness and by immigration policies. An analysis of policy documents on “earned citizenship” and interviews with naturalised citizens shows that (...)
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  17. Sharp Andrew (2000). What If Value and Rights Lie Foundationally in Groups? The Māori Case. Critical Review of International Social and Political Philosophy 2 (2):22-23.
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  18. K. Ansell-Pearson (forthcoming). Michael Keith & Steve Pile Eds, Place and the Politics of Identity. Radical Philosophy.
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  19. Ruth Nanda Anshen (1952). The Conduct of Life. Review of Metaphysics 6 (1):115 - 122.
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  20. D. Archard (2007). Negotiating Diversity: Liberalism, Democracy and Cultural Difference Matthew Festenstein. Contemporary Political Theory 6 (4):496.
  21. Dawn Archer, Christopher Williams & Paul Fryer (2013). Introduction: A Linguistic/Discursive Space for All?: Perspectives on Minority Languages and Identity Across Europe. Pragmatics and Society 4 (2):127-136.
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  22. Benjamín Arditi (2000). El Reverso de la Diferencia. Cinta de Moebio 7.
    Si las diferencias se rehúsan a cruzarse o contaminarse entre ellas, el mestizaje o hibridación termina siendo reemplazado por la lógica del desarrollo separado que es característica del apartheid. Con ello el mundo múltiple deviene un mosaico de fragmentos aislados y autoreferenciales. En el límite..
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  23. Larry Arnhart (1986). Education and Culture in the Political Thought of Aristotle. International Studies in Philosophy 18 (1):95-96.
  24. Elena Aronova (2012). The Congress for Cultural Freedom, Minerva, and the Quest for Instituting “Science Studies” in the Age of Cold War. Minerva 50 (3):307-337.
    The Congress for Cultural Freedom is remembered as a paramount example of the “cultural cold wars.” In this paper, I discuss the ways in which this powerful transnational organization sought to promote “science studies” as a distinct – and politically relevant – area of expertise, and part of the CCF broader agenda to offer a renewed framework for liberalism. By means of its Study Groups, international conferences and its periodicals, such as Minerva, the Congress developed into an influential forum for (...)
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  25. Hilliard Aronovitch (2005). Trudeau or Taylor? The Central Question. Critical Review of International Social and Political Philosophy 8 (3):309-325.
    Abstract Juxtaposing Pierre Trudeau and Charles Taylor allows for assessing not simply an epoch in Canadian political life but more fundamentally two contrasting visions of modern government and society. The key is not in the usual contrasts: liberalism versus communitarianism or individual rights versus collective rights; but in the opposition between Trudeau?s centralized and Taylor?s decentralized vision of federalism. What emerges from analyzing that familiar difference is significant and ironic. While Taylor?s view seems more cognizant of government?s formative activity and (...)
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  26. Jackie Assayag (1999). The Resources of History Tradition, Narration and Nation in South Asia.
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  27. O. Astorga (2006). Ensayos Sobre Filosofía Política y Cultura. Universidad Central de Venezuela, Ediciones de la Biblioteca.
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  28. Iep Author, Multiculturalism.
    Multiculturalism Cultural diversity has been present in societies for a very long time. In Ancient Greece, there were various small regions with different costumes, traditions, dialects and identities, for example, those from Aetolia, Locris, Doris and Epirus. In the Ottoman Empire, Muslims were the majority, but there were also Christians, Jews, pagan Arabs, and other […].
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  29. Raquel Ayala (2010). Pedagogical Recognition. Phenomenology and Practice 4 (1):5-29.
    Pedagogical activity, be it of parents or teachers, continuously requires us to meet children's and youngsters' deep ethical needs. In our daily relationships with them, recognition is one of the most frequent and essential ingredients of our educational activity. But, what does being recognized mean? When does this everyday practice become genuinely pedagogical?This phenomenological inquiry explores pedagogical recognition, an experience of an essentially ethical sense. Through our words, actions, decisions, etc., we offer children and young people effective learning experiences about (...)
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  30. A. Azmanova (2011). Against the Politics of Fear: On Deliberation, Inclusion and the Political Economy of Trust. Philosophy and Social Criticism 37 (4):401-412.
    This is an inquiry into the economic psychology of trust: that is, what model of the political economy of complex liberal democracies is conducive to attitudes that allow difference to be perceived in the terms of ‘significant other’, rather than as a menacing or an irrelevant stranger. As a test case of prevailing perceptions of otherness in European societies, I examine attitudes towards Turkey’s accession to the European Union.
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  31. L. K. B. (1958). Man at the Crossroads. Review of Metaphysics 11 (4):694-694.
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  32. L. K. B. (1957). Our Cultural Heritage. Review of Metaphysics 10 (4):718-719.
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  33. H. E. Baber (2012). Dilemmas of Multiculturalism. The Monist 95 (1):3-16.
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  34. Michael Bacon (2010). Richard Rorty, Philosophy as Cultural Politics (Cambridge: Cambridge University Press, 2007), Paperback, Isbn 9780521698351, 218 Pages,£ 15.99. [REVIEW] Critical Horizons 9 (1):102-104.
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  35. Michael Bacon (2008). Philosophy as Cultural Politics. Critical Horizons 9 (1):102-104.
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  36. Veit Bader (1997). The Cultural Conditions of Transnational Citizenship: On the Interpenetration of Political and Ethnic Cultures. Political Theory 25 (6):771-813.
    No reverberatory effect of the great war has caused American public opinion more solicitude than the failure of the “melting-pot.” The tendency... has been for the national clusters of immigrants, as they became more and more firmly established and more and more prosperous to cultivate more and more assiduously the literatures and cultural traditions of their homelands. Assimilation, in other words, instead of washing out the memories of Europe, made them more and more intensely real. Just as these clusters became (...)
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  37. Veit Bader (1995). Reply to Michael Walzer. Political Theory 23 (2):250-252.
  38. Alain Badiou (2006). Polemics. Verso.
    PT. 1. PHILOSOPHY AND CIRCUMSTANCES: Introduction -- Philosophy and the question of war today: 1. On September 11 2001: philosophy and the 'War against terrorism' -- 2. Fragments of a public journal on the American war against Iraq -- 3. On the war against Serbia: who strikes whom in the world today? -- The 'democratic' fetish and racism: 4. On parliamentary 'democracy': the French presidential elections of 2002 -- 5. The law on the Islamic headscarf -- 6. Daily humiliation -- (...)
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  39. Hye-Jeong Baek (2002). A Comparative Study of Moral Development of Korean and British Children. Journal of Moral Education 31 (4):373-391.
    The present study explored Kohlberg's theory of moral development in relation to Korean and British children. A total of 128 Korean and British children aged 7-16 years were interviewed individually using Kohlberg's moral dilemmas, Form A. It was thought that the children in both cultural groups would develop moral stages at a similar rate. However, they showed cultural differences in the use of moral orientations. In addition, it was not possible to match some of the responses from the Korean children (...)
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  40. Sonia Balaram (2011). Aisha Khan. Callaloo Nation: Metaphors of Race and Religious Identity Among South Asians in Trinidad and Viranjini Munasinghe. Callaloo or Tossed Salad?: East Indians and the Cultural Politics of Identity in Trinidad. Clr James Journal 17 (1):184-191.
  41. Rebecca Bamford (2011). Cultural Diversity, Families, and Research Subjects. American Journal of Bioethics 11 (5):33-34.
  42. Mark Bandas (1992). The Metaphysics of Self and World. Review of Metaphysics 46 (1):142-143.
  43. A. Barlas (2013). Uncrossed Bridges Islam, Feminism and Secular Democracy. Philosophy and Social Criticism 39 (4-5):417-425.
    In this article I review two contrasting approaches to Muslim women’s rights: those that want Muslims to secularize the Qur’an as the precondition for getting rights and those that emphasize the importance of a liberatory Qur’anic hermeneutics to Muslim women’s struggles for rights and equality. As examples of the former, I take the works of Nasr Abu Zayd and Raja Rhouni and, of the latter, my own. In addition to joining the debates on Muslim women’s rights, this exercise is meant (...)
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  44. Bashir Bashir (2012). Reconciling Historical Injustices: Deliberative Democracy and the Politics of Reconciliation. [REVIEW] Res Publica 18 (2):127-143.
    Deliberative democracy is often celebrated and endorsed because of its promise to include, empower, and emancipate otherwise oppressed and excluded social groups through securing their voice and granting them impact in reasoned public deliberation. This article explores the ability of Habermas’ theory of deliberative democracy to accommodate the demands of historically excluded social groups in democratic plural societies. It argues that the inclusive, transformative, and empowering potential of Habermas’ theory of deliberative democracy falters when confronted with particular types of historical (...)
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  45. Goran Basic (2007). Policy of Multiculturalism: Protection or Control of Ethnic Identities? Filozofija I Društvo 18 (3):167-195.
    Policies of multiculturalism are not an inheritance of modern and liberal state, although it is often concluded in the public. Historical empires states of ′old′ democracy, colonial and immigrant societies, as well as eastern European countries after the experiment with communism confronted with a problem of ′control′ of multiculturalism. Models of the multicultural policy are numerous and dependable on political, social and cultural circumstances in different parts of the world, and often culturally similar states develop different multicultural policies. Historical and (...)
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  46. Goran Basic (2004). Policy of Multiculturalism and Resistance of Majority. Filozofija I Društvo 24:149-159.
    The paper discusses the challenges faced by the theoretical thought and practice in Europe concerning the politics of. Though multiculturalism is a complex phenomenon assuming that many social diversities should be brought into accord, in the practice of the Central and Southeast European states it is reduced to the identification of the identities and the recognition of the ethno-cultural minorities' rights. In these regions the politics of multiculturalism meets the resistance of the majority as well as the barriers that slow (...)
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  47. Amitrajeet A. Batabyal (2003). Bernard Lewis, What Went Wrong? Western Impact and Middle Eastern Response. Journal of Agricultural and Environmental Ethics 16 (4):416-418.
  48. Margaret P. Battin (1995). Put Up or Shut Up? A Reply to Peggy DesAutels' Defense of Christian Science. Journal of Social Philosophy 26 (3):113-122.
  49. Rainer Bauböck, Pierre Birnbaum, Stéphane Pierré-Caps, Gil Delannoi, Guy Hermet, Geneviève Koubi, Will Kymlicka, Jacob Levy, Wayne Norman, Patricia Savidan & Daniel Weinstock (2004). The Politics of Belonging: Nationalism, Liberalism, and Pluralism. Lexington Books.
    The Politics of Belonging represents an innovative collaboration between political theorists and political scientists for the purposes of investigating the liberal and pluralistic traditions of nationalism. Alain Dieckhoff introduces an indispensable collection of work for anyone dealing with questions of identity, ethnicity, and nationalism.
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  50. Z. Bauman (2003). The Killing State: Capital Punishment in Law, Politics and Culture. Contemporary Political Theory 2 (2):255-257.
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