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  1. Alec McHoul (1999). The Ontology of Culture-Way-Markers. Humanitas 12 (2):88-103.
    This essay works towards a rough explication of the ontic-ontological difference as it emerges in the early chapters of Heidegger’s Being and Time. It then goes on to use that difference to open up a possible ontology of culture. If the cultural disciplines are both ontically oriented and cannot “see” the ontic–ontological difference—and Heidegger tells us this in so many words—what alternative version of culture becomes available to an ontologically-oriented investigation that is aware of the difference?
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  2. Alec Mchoul (2005). Aspects of Aspects: On Harvey Sacks's “Missing” Book, Aspects of the Sequential Organization of Conversation (1970). [REVIEW] Human Studies 28 (2):113 - 128.
    Conversation analysis (CA) is now what Kuhn once called a normal science. It has a discernible body of concepts, methods, and recognizable objects of analysis. More importantly, its considerable archive of accumulated findings has a very high degree of redundancy–in the positive sense that researchers have continually replicated the findings of their colleagues. It ought, then, in every respect, to be the envy of the social sciences generally and not easily dismissed as an abstruse and recondite branch of language studies (...)
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    Alec McHoul (1998). How Can Ethnomethodology Be Heideggerian? Human Studies 21 (1):13-26.
    The purpose of this paper is to begin to try to understand the extent to which ethnomethodology (EM) might be informed by some concepts and ideas from the work of the philosopher Martin Heidegger. This is done in two parts. The first looks at Heidegger's later work and compares his conception of the ontological difference with Garfinkel's work on the difference between EM and formal sociological analysis (FA). The second part turns to Heidegger's earlier work (around Being and Time) and (...)
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    Alec McHoul & Allan Luke (1989). The Discourses and Politics of 'Education' and 'Epistemology'. Social Epistemology 3 (1):3 – 17.
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    Niall Lucy & Alec McHoul (1993). Lowry's Envois. Substance 22 (1):3.
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    Alec McHoul (2002). How to Do Things with Things Other Than Just Words. Semiotica 2002 (142).
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    Tracey Summerfield & Alec McHoul (2005). Family as a Commonsensical Device and its Place in Law★. International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 18 (3-4):243-261.
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  8. Alec McHoul & Grace (2002). A Foucault Primer: Discourse, Power and the Subject. Routledge.
    Who are we today? That deceptively simple question continued to be asked by the French historian and philosopher, Michel Foucault, who for the last three decades has had a profound influence on English-speaking scholars in the humanities and social sciences.; This text is designed for undergraduates and others who feel in need of some assistance when coming to grips with Foucault's voluminous and complex writings. Instead of dealing with them chronologically, however, this book concentrates on some of their central concepts, (...)
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  9. Alec McHoul & Grace (2002). A Foucault Primer: Discourse, Power and the Subject. Routledge.
    Who are we today? That deceptively simple question continued to be asked by the French historian and philosopher, Michel Foucault, who for the last three decades has had a profound influence on English-speaking scholars in the humanities and social sciences.; This text is designed for undergraduates and others who feel in need of some assistance when coming to grips with Foucault's voluminous and complex writings. Instead of dealing with them chronologically, however, this book concentrates on some of their central concepts, (...)
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  10. Alec Mchoul (2005). Aspects of Aspects: On Harvey Sacks’s “Missing” Book, Aspects of the Sequential Organization of Conversation. Human Studies 28 (2):113-128.
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  11. Alec McHoul (1999). Geoffrey Raymond. Semiotica 124 (1/2):165-172.
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  12. Alec McHoul (1987). Labyrinths. Philosophy Today 31 (3):211-222.
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