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  1.  9
    David M. Rasmussen, Jurgen Habermas, Christian Lenhardt & Shierry Weber Nicholsen (1993). Moral Consciousness and Communicative Action. Philosophical Quarterly 43 (173):571.
    This long-awaited book sets out the implications of Habermas's theory of communicative action for moral theory. "Discourse ethics" attempts to reconstruct a moral point of view from which normative claims can be impartially judged. The theory of justice it develops replaces Kant's categorical imperative with a procedure of justification based on reasoned agreement among participants in practical discourse.Habermas connects communicative ethics to the theory of social action via an examination of research in the social psychology of moral and interpersonal development. (...)
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  2.  96
    David M. Rasmussen (1973). Between Autonomy and Sociality. Philosophy and Social Criticism 1 (1):3-45.
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  3. David M. Rasmussen (1973). Towards Critical Cultural Theory (Editorial Statement). Philosophy and Social Criticism 1 (1):1-2.
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  4.  6
    David M. Rasmussen, Volker Kaul & Alessandro Ferrara (2016). Between Transparency and Surveillance: Politics of the Secret. Philosophy and Social Criticism 42 (4-5):456-464.
    The recent wave of whistleblowers and cyber-dissidents, from Julian Assange to Edward Snowden, has declared war against surveillance. In this context, transparency is presented as an attainable political goal that can be delivered in flesh and bones by spectacular and quasi-messianic moments of disclosure. The thesis of this article is that, despite its progressive promise, the project of releasing classified documents is in line with the Orwellian cold war trope of Big Brother rather than with the complex geography of surveillance (...)
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  5. David M. Rasmussen (1994). How is Valid Law Possible?: A Review of Faktizität Und Geltung by Jürgen Habermas. [REVIEW] Philosophy and Social Criticism 20 (4):21-44.
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  6. David M. Rasmussen (1977). Editorial Statement. Philosophy and Social Criticism 4 (4):307-307.
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  7.  23
    James William Bernauer & David M. Rasmussen (eds.) (1987). The Final Foucault. MIT Press.
    His final set of lectures at the College de France, described here by Thomas Flynn, focused on the concept of truth-telling as a moral virtue in the ancient ...
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  8. David M. Rasmussen (1975). The Symbolism of Marx: From Alienation to Fetishism. Philosophy and Social Criticism 3 (1):41-55.
  9. david M. Rasmussen (1982). Communicative Action and Philosophy: Reflections on Habermas Theorie Des Kommunikativen Handelns. Philosophy and Social Criticism 9 (1):1-28.
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  10.  3
    David M. Rasmussen, Volker Kaul & Alessandro Ferrara (2016). Republican Conception of Liberty in Early Republican Turkey and its Contemporary Implications. Philosophy and Social Criticism 42 (4-5):429-439.
    Established in 1923, Turkey has been a republic without a dominant republican conception of liberty. A chance to install such a conception was missed in the early republican period and never recaptured. The republic was unable to get rid of vestiges of the authoritarian tradition of the past. Centuries-old authoritarian tradition persisted well into the recent and the contemporary periods. Presenting ample evidence, the article underlines the weight of history and the legacy of authoritarian mentality that promoted the use of (...)
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  11.  11
    David M. Rasmussen (ed.) (1990). Universalism Vs. Communitarianism: Contemporary Debates in Ethics. MIT Press.
    Universalism vs. Communitarianism focuses on the question, raised by recent work in normative philosophy, of whether ethical norms are best derived and justified on the basis of universal or communitarian standards. It is unique in representing both Continental and American points of view and both the older and a younger generation of scholars. The essays introduce the key issues involved in universalism vs. communitarianism and take up ethics in historical perspective, practical reason and ethical responsibility, justification, application and history, and (...)
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  12.  97
    David M. Rasmussen (1976). Advanced Capitalism and Social Theory: Habermas on the Problem of Legitimation. Philosophy and Social Criticism 3 (4):349-366.
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  13.  86
    David M. Rasmussen (2002). Hermeneutics and Public Deliberation. Philosophy and Social Criticism 28 (5):504-511.
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  14.  1
    David M. Rasmussen (2016). The Democratic Horizon Hyperpluralism and the Renewal of Political Liberalism. Philosophy and Social Criticism 42 (7):635-639.
    The Democratic Horizon offers us the project for the renewal of political liberalism through a response to hyperpluralism in the context of an emerging democratic ethos worldwide. While the book reads as a ringing endorsement of Political Liberalism, authored by John Rawls, it goes beyond that project in significant ways. In my view The Democratic Horizon represents something of a tour de force; a truly original contribution for those who recognize the imperative significance of our worldwide confrontation with the fact (...)
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  15.  63
    David M. Rasmussen (2007). Special Section: Lorenzo Simpson's the Unfinished Project : Affirming Modernity. Philosophy and Social Criticism 33 (3):309-317.
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  16.  2
    Georgia Warnke & David M. Rasmussen (1992). Reading Habermas. Philosophical Quarterly 42 (166):129.
    In the past decade the work of Jurgen Habermas has sparked off a series of lively debates over modernity and post-modernity, the nature of language, the interplay of law and politics and the dilemmas of morality. Significantly, these debates unfold in the context of his particular reading of the modern philosophical tradition from the German enlightment to the present period. In this original interpretation, David Rasmussen provides both guide and critique to the later Habermas encountered in the context of the (...)
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  17.  13
    David M. Rasmussen (2001). Volume Introduction. The Proceedings of the Twentieth World Congress of Philosophy 11:13-21.
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  18.  2
    David M. Rasmussen, Volker Kaul & Alessandro Ferrara (2016). Digital Spaces, Public Places and Communicative Power: In Defense of Deliberative Democracy. Philosophy and Social Criticism 42 (4-5):476-486.
    The deliberative model of politics has recently been criticized for not being very well equipped to conceptualize current developments such as the misinterpretation of political difference, the digital turn, and public protests. A first critique is that this model assumes a conception of public spheres that is too idealistic. A second objection is that it misconceives the relationship between empirical reality and normativity. Third, it is assumed that deliberative democracy offers an antiquated notion of a shared ‘we’ of political actors (...)
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  19.  2
    David M. Rasmussen, Volker Kaul & Alessandro Ferrara (2016). From System Integration to Social Integration: Kurdish Challenge to Turkish Republicanism. Philosophy and Social Criticism 42 (4-5):406-418.
    The modern republican history of Turkey and its relation with the question of ethnic diversity could be understood via the tension between the processes of system integration and social integration. This article, based on Jürgen Habermas’ conceptual framework, draws the sources of such tension with reference to the Kurdish identity in Turkey since the early republican era. For this purpose, from the 1920s to the 2000s, policies and discourses of system integration aiming at a certain degree of ethnic homogenization to (...)
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  20.  2
    David M. Rasmussen, Volker Kaul & Alessandro Ferrara (2016). The Republican Ideal of Freedom as Non-Domination and the Rojava Experiment: ‘States as They Are’ or a New Socio-Political Imagination? Philosophy and Social Criticism 42 (4-5):419-428.
    This article problematizes the republican reliance on contemporary ‘states as they are’ as protectors and guarantors of the republican notion of freedom as non-domination. While the principle of freedom as non-domination constitutes an advance over the liberal principle of freedom as non-interference, its reliance on the national, territorial, legal-technical and extra-economic contemporary state prevents the theoretical uncovering of its full potential. The article argues that to make the most of the principle of freedom as non-domination, a strong Athenian element is (...)
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  21.  2
    David M. Rasmussen, Volker Kaul & Alessandro Ferrara (2016). Violent Islamism Beyond Borders: Can Human Rights Prevail? Philosophy and Social Criticism 42 (4-5):363-374.
    The argument that sectarian conflicts in the Arab Middle East have been persistent since time immemorial is erroneous. While these views may seem compelling with the rise of ISIL, they are in fact very dangerous: they downgrade Islamic societies to primordial, selective and static features. I will argue for a different set of propositions. First, violence is not unique to Islamic societies. Extreme illiberal ideologies prevailed in Christian Europe both during the Thirty Years War and during the fascist interwar period. (...)
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  22.  41
    T. Peter Kemp & David M. Rasmussen (1988). Introduction. Philosophy and Social Criticism 14 (2):113-114.
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  23.  7
    David M. Rasmussen, Timothy Casey & David Allan Rehorick (1995). Review Section. Human Studies 7 (2):249-257.
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  24. Robert Gooding-Williams, Robert Bernasconi, Kenneth Baynes, David M. Rasmussen & Lorenzo C. Simpson (2007). Special Sectio Lorenzo Simpson's the Unfinished Project: Toward a Postmetaphysical Humanism. Philosophy and Social Criticism 33 (3).
  25.  27
    Richard Kearney & David M. Rasmussen (eds.) (2001). Continental Aesthetics: Romanticism to Postmodernism: An Anthology. Blackwell Publishers.
    The range and significance of the primary sources presented, together with the editors' introductions, make this volume essential for anyone interested in ...
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  26. David M. Rasmussen (1971). Mythic-Symbolic Language and Philosophical Anthropology. The Hague,Martinus Nijhoff.
  27.  14
    David M. Rasmussen (2014). Legitimacy, Sovereignty, Solidarity and Cosmopolitanism On the Recent Work of Jürgen Habermas. Philosophy and Social Criticism 40 (1):13-18.
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  28.  4
    David M. Rasmussen (2015). Sources of Pluralism – Introduction. Philosophy and Social Criticism 41 (4-5):339-345.
    This special double issue of Philosophy and Social Criticism focuses on the sources of pluralism. The introduction will summarize and present the contents of this issue in 4 sections: on the origins of pluralism ; on the development of pluralism ; pluralism in Turkey ; and pluralism within Islam.
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  29.  1
    David M. Rasmussen, Volker Kaul & Alessandro Ferrara (2016). States and Communities Competing for Global Power. Philosophy and Social Criticism 42 (4-5):386-396.
    The question of immigration and its corollary community and minority formation has always been analysed in relation to states. However, the increasing importance of solidarity beyond national borders on the grounds of one or several identities – national, religious, ethnic, regional – removes the claim of recognition of a collective identity from a national level to an international level and, in the European Union, to a supranational level. Such an evolution places territory at the core of the analysis of citizenship (...)
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  30.  1
    David M. Rasmussen, Volker Kaul & Alessandro Ferrara (2016). Two Cheers for the Impunity Norm. Philosophy and Social Criticism 42 (4-5):487-499.
    International criminal law is dedicated to the battle against impunity. However, the concept of impunity lacks clarity. Providing that clarity also reveals challenges for the current state and future prospects of the project of ICL, which this article frames in cosmopolitan terms. The ‘impunity norm’ of ICL is generally presented in a deontic form. It holds that impunity for perpetrators of international crimes is a wrong so profound that states and international bodies have a pro tanto duty to prosecute and (...)
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  31.  1
    David M. Rasmussen, Volker Kaul & Alessandro Ferrara (2016). The Kurdish Struggle and the Crisis of the Turkishness Contract. Philosophy and Social Criticism 42 (4-5):397-405.
    In this article, inspired by Whiteness Studies, I propose two concepts that allow us to see the question of ethnicity as well as the history of the Turkish Republic through the lens of privilege: Turkishness and the Turkishness Contract. By Turkishness, I mean a patterned but mostly unrecognized relationship between Turkish individuals’ ethnic position and their ways of seeing, hearing, feeling and knowing – as well as not seeing, not hearing, not feeling and not knowing. These ways and states of (...)
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  32.  29
    David M. Rasmussen (1979). Marx: On Labor, Praxis and Instrumental Reason. Studies in East European Thought 20 (3):37-52.
  33.  29
    David M. Rasmussen (2003). Reasonability, Normativity, and the Cosmopolitan Imagination: Arendt, Korsgaard, and Rawls. Continental Philosophy Review 36 (2):97-112.
    In this essay I consider the normative implications of the notion of reasonability for the construction of an idea of public reason that is cosmopolitan in scope. First, I consider the argument for the distinction between reason and reasonability in the work of Sibley and Rawls. Second, I evaluate the normative implications of reasonability through a consideration of Korsgaard's recent work. Third, I argue for a notion of reasonability that moves us beyond a Kantian concept of autonomy through a consideration (...)
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  34.  8
    David M. Rasmussen (1993). Rights--The New Quarrel Between the Ancients and the Moderns. Review of Metaphysics 47 (2):368-369.
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  35.  7
    David M. Rasmussen (2012). Conflicted Modernity. Journal of Philosophical Research 37 (Supplement):217-222.
    This paper will begin by clarifying the kind of context, which requires toleration. My point of departure is a characterization of modernity that both departs from the classical modern theory of secularization and draws from the current research on multiple modernities. Because of the more or less recent resurgence of religion we can no longer characterize toleration on the basis of a theory of secularization. This will lead to the definition of conflict and tolerance within the confines of a post-secular (...)
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  36.  23
    David M. Rasmussen (1984). Explorations of the Lebenswelt : Reflections on Schutz and Habermas. [REVIEW] Human Studies 7 (3-4):127 - 132.
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  37.  15
    David M. Rasmussen (1993). Business Ethics and Postmodernism. Business Ethics Quarterly 3 (3):271-277.
    “Business Ethics and Postmodernism: A Response” considers the contribution of Ronald Green, David Schmidt, Clarence Walton, RonDuska, and Richard Neilsen to a special issue of Business Ethics Quarterly entitled “Business Ethics and Postmodernism.” This essay poses a fundamental question: to what extent can a position which characterizes itself as postmodern be ethical? The paper argues on philosophical grounds that the debate between modernity and postmodernity is a debate over the very possibility of an ethic. The paper concludes that although Jacque (...)
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  38.  17
    David M. Rasmussen (2001). Questions for Hoffheimer. Southern Journal of Philosophy 39 (S1):63-64.
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  39.  6
    David M. Rasmussen (2012). Marx. Dialectics and Humanism 6 (3):37-52.
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  40.  3
    David M. Rasmussen (1975). The Marxist Critique of Phenomenology. Dialectics and Humanism 2 (4):59-70.
  41.  16
    David M. Rasmussen (2007). Preserving the Eidetic Moment:Reflections on the Work of Paul Ricoeur. Research in Phenomenology 37 (2):195-202.
    The paper argues that Paul Ricoeur's The Philosophy of the Will retained a certain fidelity to phenomenology's early emphasis on subjectivity. When Ricoeur turned to the philosophy of language, he found a way to retain a certain emphasis on subjectivity and individuality that would make his work distinctive among other approaches to the philosophy of language. Hence, the title, Preserving the Eidetic Moment, intends to characterize Ricoeur's distinctive contribution to philosophy. The paper goes on to show how Ricoeur's approach can (...)
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  42.  9
    David M. Rasmussen (1993). Social Philosophy in Transition. Social Philosophy Today 9:3-18.
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  43.  10
    David M. Rasmussen (1974). Symbol and Interpretation. Martinus Nijhoff.
    INTRODUCTION For the past four or five years much of my thinking has centered upon the relationship of symbolic forms to philosophic imagination and ...
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  44.  9
    David M. Rasmussen (1998). Fred Dallmayr: The Odyssey of Reconciling Reason. [REVIEW] Human Studies 21 (3):273-281.
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  45.  2
    David M. Rasmussen (2008). Preserving the Eidetic Moment: A Contribution of Phenomenology to Critical Theory. Telos: Critical Theory of the Contemporary 2008 (145):177-191.
    Phenomenology and Critical Theory sprang from the same historical root, namely, eighteenth- and nineteenth-century Enlightenment and post-Enlightenment thought. In my Handbook of Critical Theory,1 I traced the development of Critical Theory from its Hegelian and Marxist origins to its manifestation in the first and second generations of the so-called Frankfurt School. Although I won't do the same for phenomenology here, it is worth noting that the two traditions, phenomenology and Critical Theory, share Kant's idea of practical philosophy, with its emphasis (...)
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  46. David M. Rasmussen (2003). Reasonability, Normativity, and the Cosmopolitan Imagination: Arendt, Korsgaard, and Rawls. Continental Philosophy Review 36:97-112.
     
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  47. Richard Kearney, László Tengelyi, Patrick L. Bourgeois, David M. Rasmussen, Bernard P. Dauenhauer, David M. Kaplan, Charles E. Scott, Bernard Freydberg, Jamey Findling & Eric C. Sanday (2007). Brill Online Books and Journals. Research in Phenomenology 37 (2).
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  48. Richard Kearney, Laszlo Tengelyi, Patrick L. Bourgeois, David M. Rasmussen, Bernard P. Dauenhauer & David M. Kaplan (2007). Memorial for Paul Ricoeur. Research in Phenomenology 37 (2):147-236.
     
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  49. T. Peter Kemp & David M. Rasmussen (eds.) (1988). The Narrative Path: The Later Works of Paul Ricoeur. MIT Press.
     
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  50. David M. Rasmussen, Volker Kaul & Alessandro Ferrara (2016). Annotations. Philosophy and Social Criticism 42 (4-5):341-341.
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