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Edward W. Said [18]Edward Said [9]
  1. Edward Said, My Encounter with Sartre.
     
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  2. Edward Said (2008). A Just Peace. In Pierre Allan & Alexis Keller (eds.), What is a Just Peace? Oup Oxford.
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  3. Edward Said (2008). Chapter Twelve Said, Derrida And the Undecidable Human: In the Name Of Inhabitancy Robert P. Marzec. In Mina Karavanta & Nina Morgan (eds.), Edward Said and Jacques Derrida: Reconstellating Humanism and the Global Hybrid. Cambridge Scholars Pub.. 304.
     
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  4. Edward Said (2006). El Choque de Las Ignorancias= The Clash of Ignorance. Contrastes: Revista Cultural 46:125-135.
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  5. Albert Borgmann, Richard Rorty, Steven Fesmire, Christina Hoff Sommers, Edward W. Said, Stanley Kurtz, Barbara Ehrenreich, Jerry L. Walls, Jerry Weinberger, Leon Kass, Jane Smiley, Janet C. Gornick, Jean Bethke Elshtain, Thomas Pogge, Isabel V. Sawhill, Richard Pipes, Cornel West, James Twitchell, David Marsland & David Bosworth (2004). Moral Soundings: Readings on the Crisis of Values in Contemporary Life. Rowman & Littlefield Publishers.
    This topically organized, interdisciplinary anthology provides competing perspective on the claim that western culture faces a moral crisis. Using clearly written, accessible essays by well-known authors in philosophy, the social sciences, and the humanities, the book introduces students to a variety of perspectives on the current cultural debate about values that percolates beneath the surface of most of our social and political controversies.
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  6. Judith Butler, David Campbell, Rey Chow, Fred Dallmayr, Enrique Dussell, Kim Dae Jung, Hwa Yol Jung, Lydia H. Liu, Kishore Mahbubani, Maurice Merleau-Ponty, Chandra Talpade Mohanty, Thich Nhat Hanh, Nishida Kitaro, Bhikhu Parekh, Edward W. Said, Calvin O. Schrag, Watsuji Tetsuro, Tu Weiming & Zhang Longxi (eds.) (2002). Comparative Political Culture in the Age of Globalization: An Introductory Anthology. Lexington Books.
    With its specific focus on Asia, this anthology constitutes an excursion into the realm of transversality, or the state of "postethnicity," which, the book argues, has come to characterize the global culture of our times. Hwa Yol Jung brings together prominent contemporary thinkers—including Thich Nhat Hanh, Edward Said, and Judith Butler—to address this fundamental and important aspect of comparative political theory. The book is divided into three parts. Part One demythologizes Eurocentrism, deconstructing the privilege of modern Europe as the world's (...)
     
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  7. Edward W. Said (2002). Adorno as Lateness Itself. In Nigel C. Gibson & Andrew Rubin (eds.), Adorno: A Critical Reader. Blackwell. 196--97.
     
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  8. Edward W. Said (2001). The Last Taboo in American Discourse. Radical Philosophy Review 3 (2):118-121.
    Media coverage of the recent explosion of violence in the Occupied Palestinian Territories is so thoroughly biased in favor of Israel, argues Edward Said, that Israel itself is made to appear as the victim, despite the fact that it is using missiles, tanks, and helicopter gunships against stone-throwing civilians rebelling, in their own towns, against their continued oppression. American Zionism is so successful, Said adds, that it has rendered impermissible any public discussion of Israeli policy, making this the last taboo (...)
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  9. Edward W. Said (2000). Invention, Memory, and Place. Critical Inquiry 26 (2):175.
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  10. Edward W. Said (1999). After the Last Sky: Palestinian Lives. Columbia University Press.
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  11. E. L. Doctorow, Frances Fitzgerald, Norman Mailer, Edward W. Said & Leon Wieseltier (1990). Statements by Writers at Public Forum Organized by American P. E. N. Cardozo Studies in Law and Literature 2 (1):69-75.
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  12. Edward W. Said (1989). Representing the Colonized: Anthropology's Interlocutors. Critical Inquiry 15 (2):205.
    At this point I should say something about one of the frequent criticisms addressed to me, and to which I have always wanted to respond, that in the process of characterizing the production of Europe’s inferior Others, my work is only negative polemic which does not advance a new epistemological approach or method, and expresses only desperation at the possibility of ever dealing seriously with other cultures. These criticisms are related to the matters I’ve been discussing so far, and while (...)
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  13. Edward W. Said (1989). [Toward a Dialogue with Edward Said]: Response. Critical Inquiry 15 (3):634.
    Since neither of these two inordinately long responses deals seriously with what I said in “An Ideology of Difference” , both the Boyarins and Griffin are made even more absurd by actual events occurring as they wrote. The Israeli army has by now been in direct and brutal military occupation of the West Bank and Gaza for twenty-one years; the intifadah, surely the most impressive and disciplined anticolonial insurrection in this century, is now in its eleventh month. The daily killings (...)
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  14. Edward Said (1986). Foucault and the Imagination of Power. In Michel Foucault & David Couzens Hoy (eds.), Foucault: A Critical Reader. B. Blackwell. 149--155.
     
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  15. Edward W. Said & David Couzens Hoy (1986). Foucault: A Critical Reader. In Michel Foucault & David Couzens Hoy (eds.), Tijdschrift Voor Filosofie. B. Blackwell. 374-375.
     
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  16. Edward W. Said (1985). An Ideology of Difference. Critical Inquiry 12 (1):38-58.
    The Israeli invasion of Lebanon in 1982 seems to have broken, for the first time, the immunity from sustained criticism previously enjoyed by Israel and its American supporters. For a variety of reasons, Israel’s status in European and American public life and discourse has always been special, just as the position of Jews in the West has always been special, sometimes for its tragedy and horrendous suffering, at other times for its uniquely impressive intellectual and aesthetic triumphs. On behalf of (...)
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  17. Edward W. Said (1983). Response to Stanley Fish. Critical Inquiry 10 (2):371.
    At one point Fish says that a profession produces no “real” commodity but offers only a service. But surely the increasing reification of services and even of knowledge has made them a commodity as well. And indeed the logical extension of Fish’s position on professionalism is not that it is something done or lived but something produced and reproduced, albeit with redistributed and redeployed values. What those are, Fish doesn’t say. Then again he makes the rather telling remarks that he (...)
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  18. Edward W. Said (1982). Opponents, Audiences, Constituencies, and Community. Critical Inquiry 9 (1):1.
    I do not want to be misunderstood as saying that the cultural situation I describe here caused Reagan, or that it typifies Reaganism, or that everything about it can be ascribed or referred back to the personality of Ronald Reagan. What I argue is that a particular situation within the field we call "criticism" is not merely related to but is an integral part of the currents of thought and practice that play a role within the Reagan era. Moreover, I (...)
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  19. Edward W. Said (1978). The Problem of Textuality: Two Exemplary Positions. Critical Inquiry 4 (4):673.
    Derrida and Foucault are opposed to each other on a number of grounds, and perhaps the one specially singled out in Foucault's attack on Derrida—that Derrida is concerned only with "reading" a text and that a text is nothing more than the "traces" found there by the reader—would be the appropriate one to begin with here.1 According to Foucault, if the text is important for Derrida because its real situation is literally an abysmally textual element, l'écriture en abîme with which (...)
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  20. Edward W. Said (1971). Linguistics and the Archeology of Mind. International Philosophical Quarterly 11 (1):104-134.
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