Search results for 'Axel Kicillof' (try it on Scholar)

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  1.  63
    Guido Starosta & Axel Kicillof (2007). On Materiality and Social Form: A Political Critique of Rubin's Value-Form Theory. Historical Materialism 15 (3):9-43.
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  2.  9
    Honneth Axel (1998). [Book Review] the Struggle for Recognition, the Moral Grammar of Social Conflicts. [REVIEW] In Stephen Everson (ed.), Ethics. Cambridge University Press 108--3.
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  3.  18
    Honneth Axel (1997). Recognition and Moral Obligation. Social Research 64 (1).
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  4. Gosseries Axel & Hungerbühler M. (2006). Rule Change and Intergenerational Justice. In Tremmel J. (ed.), The Handbook of Intergenerational Justice. Edward Elgar
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  5.  15
    Larry E. Axel (1978). Blessed Rage for Order. Process Studies 8 (1):60-63.
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  6.  10
    Honneth Axel (1994). [Book Review] the Critique of Power, Reflective Stages in a Critical Social Theory. [REVIEW] In Peter Singer (ed.), Ethics. Oxford University Press 104--412.
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  7.  7
    Larry E. Axel (1978). Process and Religion. Process Studies 8 (4):231-239.
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  8.  12
    Brian Keith Axel (2009). Forests of Citation: Concluding Unauthorized Postscript to Figured Fragments of Bernard S. Cohn's `History and Anthropology: The State of Play'. History of the Human Sciences 22 (3):1-27.
    This text represents an exploration of the possible significance of Bernard S. Cohn's 1980 essay, `History and Anthropology: The State of Play', for understanding the present of historical anthropology and its futures. My discussion has two aims: (1) to reflect on both Bernard S. Cohn's pedagogy and mode of inquiry; and (2) to explore the complexity and nuance of citationality as a generative principle within the constitution of historical anthropology's subject. Toward this, I examine Cohn's notion of `the colonial situation' (...)
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  9.  20
    Gosseries Axel (2008). On Future Generations’ Future Rights. Journal of Political Philosophy 16 (4):446-474.
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  10. Trotte Axel (2008). Ruptura Epistemológica en Marx. A Parte Rei: Revista de Filosofía 56:11.
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  11.  7
    Brian Keith Axel (2000). Who Fabled. New Vico Studies 18:21-37.
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  12.  7
    Larry E. Axel (1976). The American Spirit in Theology. Process Studies 6 (2):130-137.
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  13.  4
    Erik Axel (2003). Theoretical Deliberations on "Regulation as Productive Tool Use". Outlines. Critical Practice Studies 5 (1):31-46.
    This paper is discusses some central points in a dissertation for the degree of dr. phil., "Regulation as Productive Tool Use - a Participatory Observation in the Control Room of a District Heating System." An earlier version of the paper was presented by the author as part of the defense of the dissertation at Roskilde University Center June 14 2002. As suggested by the title, the dissertation was an empirical study of regulation in a control room. The object of the (...)
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  14. Gosseries Axel & Meyers L. (eds.) (2009). Intergenerational Justice. Oxford University Press.
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  15. Gosseries Axel, Marciano A. & Strowel A. (eds.) (2008). Intellectual Property and Theories of Justice. Basingstoke & N.Y.: Palgrave McMillan.
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  16. Le Axel (1985). Mathews, Shailer and the Theology of Modernism. Ultimate Reality and Meaning 8 (4):299-303.
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  17. Jimenez Luis, Mendez Castor & Cleeremans Axel (1996). Comparing Direct and Indirect Measures of Sequence Learning. Journal of Experimental Psychology 22.
     
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  18. Daniel J. O'Hanlon, Larry E. Axel, Donald W. Mitchell, Paul Knitter, Judith Simmer-Brown & Ruben L. F. Habito (forthcoming). Buddhist-Christian Dialogue Events. Buddhist-Christian Studies.
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  19.  14
    Arto Laitinen (2015). Review of Axel Honneth, Freedom's Right. [REVIEW] Review of Politics 77 (2):327-330.
    Freedom’s just another word for nothin’ left to lose? Not for Axel Honneth,whose Hegelian reconstruction sees freedom as the central, even sole, driving force of Western modernity. Other apparently central values are mere modifications of freedom. Nothin’ don’t mean nothin’ if it ain’t free. In his deliberately grand narrative, Honneth follows Hegel's Philosophy of Right in developing an account of social justice by means of an analysis of society. The end result is an outline of society in terms of (...)
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  20.  48
    Marco Solinas (2015). Forme della psicoanalisi e teoria del riconoscimento. La psiche intersoggettiva di Axel Honneth. Psicoterapia E Scienze Umane (2):221-242.
    "Patterns of psychoanalysis and theory of recognition. Axel Honneth’s intersubjective psyche". An overview of the several scopes and patterns used over time by Axel Honneth in his “theory of recognition” is presented. After a discussion of the use of object relations theory (especially with reference to D.W. Winnicott’s contributions) in Honneth’s 1992 book Struggle for Recognition, the theoretical revision of psychoanalysis in light of his theory of recognition is examined. Finally, Honneth’s suggestion of a new alliance between a (...)
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  21. Timo Jütten (2010). What is Reification? A Critique of Axel Honneth. Inquiry 53 (3):235-256.
    In this paper I criticise Axel Honneth's reactualization of reification as a concept in critical theory in his 2005 Tanner Lectures and argue that he ultimately fails on his own terms. His account is based on two premises: (1) reification is to be taken literally rather than metaphorically, and (2) it is not conceived of as a moral injury but as a social pathology. Honneth concludes that reification is “forgetfulness of recognition”, more specifically, of antecedent recognition, an emphatic and (...)
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  22.  3
    Luiz Philipe de Caux (2015). Contorno e limites do conceito do social em Axel Honneth. Revista de Filosofia Moderna E Contemporânea 3 (1):28-48.
    Em particular em seus textos anteriores a Luta por reconhecimento, Axel Honneth se vale com frequência do adjetivo substantivado "o social", sem jamais explicitar diretamente o significado que lhe atribui. Todavia, este conceito, sempre pressuposto, tanto está na base de sua conhecida crítica do déficit sociológico da tradição crítica frankfurtiana quanto orienta clandestinamente todo o desenvolvimento de sua obra até o modelo maduro da reconstrução normativa. Trata-se, aqui, de um esforço de torná-lo explícito enquanto compromisso social-ontológico assumido pela teoria (...)
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  23.  12
    Jorge Adriano Lubenow (2010). As Críticas de Axel Honneth e Nancy Fraser à Filosofia Política de Jürgen Habermas. Veritas: Revista de Filosofia da PUCRS 55 (1):121-134.
    O artigo apresenta os argumentos centrais da política deliberativa de Jürgen Habermas (1), e as perspectivas críticas de Axel Honneth (2) e Nancy Fraser (3) de forma a conferir à política habermasiana uma dimensão mais realista, um conteúdo político de vínculo mais concreto com a orientação emancipatória da práxis, e capaz de lidar melhor com a diferença, a diversidade e o conflito.
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  24.  16
    Rauno Huttunen (2012). Hegelians Axel Honneth and Robert Williams on the Development of Human Morality. Studies in Philosophy and Education 31 (4):339-355.
    An individual is in the lowest phase of moral development if he thinks only of his own personal interest and has only his own selfish agenda in his mind as he encounters other humans. This lowest phase corresponds well with sixteenth century British moral egoism which reflects the rise of the new economic order. Adam Smith (1723–1790) wanted to defend this new economic order which is based on economic exchange between egoistic individuals. Nevertheless, he surely did not want to support (...)
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  25. Axel Lagerwall & Elof Åkesson (1921). Skrifter Av Axel Lagerwall. Pehrson.
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  26.  63
    Marcus Ohlström, Marco Solinas & Olivier Voirol (2010). Redistribuzione o riconoscimento? di Nancy Fraser e Axel Honneth. Iride: Filosofia e Discussione Pubblica 23 (2):443-460.
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  27.  3
    Marco Solinas (forthcoming). Sull’idea di socialismo di Axel Honneth, in "Il Ponte. Rivista di politica economia e cultura fondata da Piero Calamandrei", forthcoming: LXXII, n. 6 (2016) (pdf: preview). Andquot;Il Ponte. Rivista di Politica Economia E Cultura Fondata da Piero Calamandrei", Forthcoming: LXXII, N. 6 (2016).
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  28.  27
    Marco Solinas (2010). Review of Bert van den Brink and David Owen (eds.), Recognition and Power. Axel Honneth and the Tradition of Critical Social Theory. [REVIEW] Iride: Filosofia e Discussione Pubblica (59):223-224.
  29.  3
    Ernst Cassirer (1939). Axel Hägerström. Eine Studie Zur Schwedischen Philosophie der Gegenwart. Journal of Philosophy 36 (18):498-498.
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  30.  6
    Yannick Courtel (2008). La lutte pour la reconnaissance dans la philosophie sociale d'Axel Honneth. Revue des Sciences Religieuses 82:5-23.
    L’objet de la philosophie sociale développée ces dernières années par Honneth, le successeur d’Habermas à Francfort, est de penser la vie sociale comme intrinsèquement conflictuelle et de montrer que ce conflit ne la détruit pas parce qu’elle est animée par une lutte pour la reconnaissance. Celle-ci se décline en trois grandes formes, l’amour, le droit et la solidarité, qui conditionnent la découverte et l’épreuve que chacun fait comme individu (confiance), comme personne (respect) et comme sujet (estime). Réduit à trois aspects (...)
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  31.  4
    Francisco Cortés Rodas (2012). Reconocimiento y justicia. Entrevista a Axel Honneth realizada por Francisco Cortés Rodas. Areté. Revista de Filosofía 17 (2):273-294.
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  32. Alfrancio Ferreira Dias (2012). Redistribuição E reconhecimento de gênero na perspectiva de Axel Honneth E Nancy Fraser. Saberes Em Perspectiva 2 (1):93-107.
    As teorias feministas de gênero passaram nas ultimas décadas de uma concepção pós-marxistas a partir dos novos estudos de cultura e identidade, baseando-se no movimento de redistribuição, para o de reconhecimento. Este artigo mostra esse processo de mudança de paradigma. Nele não se procura uma análise de gênero ampla o bastante para abrigar todas as variedades das preocupações feministas. Mostra a concepção de justiça de Nancy Fraser que abrange tanto a redistribuição quanto o reconhecimento, pois reparar a injustiça certamente requer (...)
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  33. Axel Honneth (2001). Recognition: Invisibility: On the Epistemology of 'Recognition': Axel Honneth. Aristotelian Society Supplementary Volume 75 (1):111–126.
  34.  6
    Axel Honneth & Joel Whitebook (2016). Omnipotence or Fusion? A Conversation Between Axel Honneth and Joel Whitebook. Constellations 23 (2):170-179.
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  35. Paul R. Harrison & Thea Bellou (1994). Reviews : John Rawls, Political Liberalism, (Columbia University Press, 1993); Jürgen Habermas, Faktizität Und Geltung: Beiträge Zur Diskurstheorie des Rechts Und des Deomkratischen Rechtstaats, (Suhrkamp, 1992); Axel Honneth, Kampf Um Anerkennung: Zur Moraliscben Grammatik Sozialer Konflikte, (Suhrkamp, 1992); Philosophy of Mind: Theory and Practice, (Heinemann, 1974); Gunnar Skirbekk, Rationality and Modernity: Essays in Pbilosopbical Pragmatics, (Scandanavian University Press, 1993); Charles Taylor, Multiculturalism and "The Politics of Recognition", (Princeton University Press, 1992). [REVIEW] Thesis Eleven 39 (1):121-128.
    Reviews : John Rawls, Political Liberalism, ; Jürgen Habermas, Faktizität und Geltung: Beiträge zur Diskurstheorie des Rechts und des deomkratischen Rechtstaats, ; Axel Honneth, Kampf um Anerkennung: Zur moraliscben Grammatik sozialer Konflikte, ; Philosophy of Mind: Theory and Practice, ; Gunnar Skirbekk, Rationality and Modernity: Essays in Pbilosopbical Pragmatics, ; Charles Taylor, Multiculturalism and "The Politics of Recognition".
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  36. Christopher Zurn (2000). Anthropology and Normativity: A Critique of Axel Honneth's 'Formal Conception of Ethical Life'. Philosophy and Social Criticism 26 (1):115-124.
    Axel Honneth, The Struggle for Recognition: The Moral Grammer of Social Conflicts (reviewed by Christopher Zurn).
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  37.  90
    Bert van den Brink & David Owen (eds.) (2007). Recognition and Power: Axel Honneth and the Tradition of Critical Social Theory. Cambridge University Press.
    The topic of recognition has come to occupy a central place in contemporary debates in social and political theory. Rooted in Hegel's work, developed by George Herbert Mead and Charles Taylor, it has been given renewed expression in the recent program for Critical Theory developed by Axel Honneth in his book The Struggle for Recognition. Honneth's research program offers an empirically insightful way of reflecting on emancipatory struggles for greater justice and a powerful theoretical tool for generating a conception (...)
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  38.  83
    Michael J. Thompson (2014). Axel Honneth and the Neo-Idealist Turn in Critical Theory. Philosophy and Social Criticism 40 (8):779-797.
    I provide a critique of Axel Honneth’s theory of recognition by calling into question the extent to which recognitive relations are immune to the effects of social and economic power and their ability to shape consciousness and moral cognition. I maintain that as a theory of socialization, Honneth’s theory is inadequate to deal with the strong structural-functional forces that hold administrative-capitalist societies together. This has the effect of constituting subjectivity in particular ways, and this problem of the constitution of (...)
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  39.  90
    Bart van Leeuwen (2007). A Formal Recognition of Social Attachments: Expanding Axel Honneth's Theory of Recognition. Inquiry 50 (2):180 – 205.
    Axel Honneth draws a distinction between three types of recognition: (1) love, (2) respect and (3) social esteem. In his The Struggle for Recognition, the recognition of cultural particularity is situated in the third sphere. It will here be argued that the logic of recognition of cultural identity also demands a non-evaluative recognition, namely a respect for difference. Difference-respect is formal because it is a recognition of the value of a particular culture not "for society" or "as such", but (...)
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  40.  62
    Carl-Göran Heidegren (2002). Anthropology, Social Theory, and Politics: Axel Honneth's Theory of Recognition. Inquiry 45 (4):433 – 446.
    This article presents and discusses Axel Honneth's theory of recognition as a specific constellation, i.e. as a theoretical endeavour spanning over and interrelating positions in the fields of anthropology, social theory, and politics. As essential components in this constellation I discern an anthropology of recognition, a social philosophy of different forms of recognition, a morality of recognition, a theory of democratic ethical life as a social ideal, and a notion of political democracy as an ambitious reflexive form of social (...)
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  41.  64
    G. Marcelo (2013). Recognition and Critical Theory Today: An Interview with Axel Honneth. Philosophy and Social Criticism 39 (2):209-221.
    In dialogue with his interlocutor, Axel Honneth summarizes the way his work on recognition has unfolded over the past two decades. While he has retained his principal insights, some important parts of his theory have changed. He comments that if he were to rewrite The Struggle for Recognition today, he would focus more on institutions and the historicization of recognition patterns. He clarifies his stance on some contemporary controversial issues, including the crisis of capitalism, gay marriage, and his quarrel (...)
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  42.  4
    Danielle Petherbridge (ed.) (2011). Axel Honneth: Critical Essays: With a Reply by Axel Honneth. Brill.
    Axel Honneth: Critical Essays brings together critical interpretations of the work of Axel Honneth, from his earliest to his most recent writings, together with a comprehensive reply by Honneth that provides significant insights and clarifications into his project overall.
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  43.  41
    Krassimir Stojanov (2009). Overcoming Social Pathologies in Education: On the Concept of Respect in R. S. Peters and Axel Honneth. Journal of Philosophy of Education 43 (s1):161-172.
    The concept of respect plays a central role in several recent attempts to re-actualise the programme of a critical social theory. In Axel Honneth's most prominent version of that concept, respect is closely tied to the sphere of law, and it is limited to the recognition of a Kantian-type moral autonomy of the individual. So interpreted, the concept of respect can only have a very limited application in the field of education, where concern for the particular desires, intentions and (...)
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  44. Iris Marion Young (2007). Recognition of Love's Labor: Considering Axel Honneth's Feminism. In Bert van den Brink & David Owen (eds.), Recognition and Power: Axel Honneth and the Tradition of Critical Social Theory. Cambridge University Press
     
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  45.  11
    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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  46.  17
    Timo Jütten (2011). What is Reification? A Critique of Axel Honneth. Inquiry 53 (3):235-256.
    In this paper I criticise Axel Honneth's reactualization of reification as a concept in critical theory in his 2005 Tanner Lectures and argue that he ultimately fails on his own terms. His account is based on two premises: (1) reification is to be taken literally rather than metaphorically, and (2) it is not conceived of as a moral injury but as a social pathology. Honneth concludes that reification is ?forgetfulness of recognition?, more specifically, of antecedent recognition, an emphatic and (...)
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  47. Karl Nicholas Moll (2009). The Enduring Significance of Axel Honneth's Critical Conception of Work. Emergent Australasian Philosophers 2 (1).
    This essay explores Axel Honneth‘s 1980 essay ―Work and Instrumental Action‖ with a view to revitalising its argument about the value of a critical conception of work activity. In his early essay, Honneth sought to reconstruct this critical conception of work, inspired by the philosophy of Marx, in an effort to generate a critique of Habermas‘s communicative social theory. Honneth doubted whether Habermas‘s core epistemological category of instrumental rationality could capture the normative significance of individual work activity. This generates (...)
     
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  48.  59
    Nikolas Kompridis (2004). From Reason to Self-Realisation? Axel Honneth and the 'Ethical Turn' in Critical Theory. Critical Horizons 5 (1):323-360.
    In this paper, I take issue with Axel Honneth's proposal for renewing critical theory in terms of the normative ideal of 'self-realisation'. Honneth's proposal involves a break with critical theory's traditional preoccupation with the meaning and potential of modern reason, and the way he makes that break depletes the critical resources of his alternative to Habermasian critical theory, leaving open the question of what form the renewal of critical theory should take.
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  49.  28
    Julie Connolly (2010). Love in the Private: Axel Honneth, Feminism and the Politics of Recognition. Contemporary Political Theory 9 (4):414-433.
    Axel Honneth distinguishes between recognitive practices according to the social domain in which they occur and this allows him to theorise the relationship between power and recognition. 'Love-based recognition', which suggests the centrality of recognition to the relationships that nurture us in the first instance, is located in the family. Honneth argues that relationships encompassed by this category are pre-political, thereby repeating the distinction between the public and the private common to much political theory. This article explores the structure (...)
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  50.  38
    Jean-Philippe Deranty (2005). The Loss of Nature in Axel Honneth's Social Philosophy. Rereading Mead with Merleau-Ponty. Critical Horizons 6 (1):153-181.
    This paper analyses the model of interaction at the heart of Axel Honneth's social philosophy. It argues that interaction in his mature ethics of recognition has been reduced to intercourse between human persons and that the role of nature is now missing from it. The ethics of recognition takes into account neither the material dimensions of individual and social action, nor the normative meaning of non-human persons and natural environments. The loss of nature in the mature ethics of recognition (...)
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