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  1. Fred Reinhard Dallmayr (2003). On Human Rights-in-the-World: A Response to Jamie Morgan. Philosophy East and West 53 (4):587 - 590.
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  2. Antony Black, Brett Bowden, Bruce Buchan, Joseph Chan, Fred Dallmayr, Nelly Lahoud, Cary J. Nederman, Philip Nel, Makarand Parajape, Anthony Parel, Vicki A. Spencer, Alistair Swale & Peter Zarrow (2008). Western Political Thought in Dialogue with Asia. Lexington Books.
    Western Political Thought in Dialogue with Asia is a unique collection of essays that examines the exchange of political ideas between Western Europe and Asia from the Middle Ages to the early twentieth century. The contributors to the volume call for globalizing the scope of research and teaching in the history of political thought.
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  3.  1
    Seyla Benhabib & Fred R. Dallmayr (eds.) (1990). The Communicative Ethics Controversy. The MIT Press.
    Fred Dallmayr is Packey Dee Professor of Government at the University of Notre Dame.Contributors: Robert Alexy. Karl-Otto Apel. Seyla Benhabib. Dietrich Bohler. Jurgen Habermas. Otfried Hoffe. KarlHeinz Ilting. Hermann Lubbe.
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  4. Fred Dallmayr (1992). Nothingness and Śūnyatā: A Comparison of Heidegger and Nishitani. Philosophy East and West 42 (1):37-48.
  5. Bhikhu Parekh, Anthony Parel, Vinit Haksar, Richard L. Johnson, Nicholas F. Gier, Fred Dallmayr, Joseph Prabhu, Naresh Dadhich, Makarand Paranjape, Margaret Chatterjee & M. V. Naidu (2008). The Philosophy of Mahatma Gandhi for the Twenty-First Century. Lexington Books.
    This volume shows how Gandhi's thought and action-oriented approach are significant, relevant, and urgently needed for addressing major contemporary problems and concerns, including issues of violence and nonviolence, war and peace, religious conflict and dialogue, terrorism, ethics, civil disobedience, injustice, modernism and postmodernism, oppression and exploitation, and environmental destruction. Appropriate for general readers and Gandhi specialists, this volume will be of interest for those in philosophy, religion, political science, history, cultural studies, peace studies, and many other fields.
     
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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. Fred R. Dallmayr (2003). On Human Rights-in-the-World: A Response to Jamie Morgan. Philosophy East and West 53 (4):587-590.
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  8. Fred R. Dallmayr (2004). Peace Talks Who Will Listen?
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  9. Fred R. Dallmayr (1999). Border Crossings Toward a Comparative Political Theory. Monograph Collection (Matt - Pseudo).
     
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  10. Anthony Giddens & Fred R. Dallmayr (1982). Profiles and Critiques in Social Theory. University of California Press, C1982.
     
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  11. Fred Dallmayr (1987). Politics and Conceptual Analysis Comments on Vollrath. Philosophy and Social Criticism 13 (1):31-37.
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  12.  58
    Fred Dallmayr (2003). Cosmopolitanism: Moral and Political. Political Theory 31 (3):421-442.
    Barely a decade after the end of the Cold War, the fury of violence has been unleashed around the world, taking the form of terrorism, wars against terrorism, and genocidal mayhem. These developments stand in contrast to more hopeful legacies of the twentieth century: creation of the United Nations and adoption of international documents such as the "Universal Declaration of Human Rights." These legacies have encouraged a series of initiatives aiming at the formulation of a global or cosmopolitan ethics guiding (...)
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  13. Fred Dallmayr (1987). Hegemony and Democracy: A Review of Laclau and Mouffe: Hegemony and Socialist Strategy: Towards a Radical Democratic Politics. [REVIEW] Philosophy and Social Criticism 13 (3):283-296.
  14. Fred R. Dallmayr (1976). Phenomenology and Critical Theory: Adorno. Philosophy and Social Criticism 3 (4):367-405.
  15. Fred R. Dallmayr (1993). The Other Heidegger. Cornell University Press.
     
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  16.  67
    Fred R. Dallmayr (2002). "Asian Values" and Global Human Rights. Philosophy East and West 52 (2):173-189.
    Are human rights universal, and, if so, in what sense? Starting with the opposition between "foundational" universalism (as articulated in modern natural law and rationalist liberalism) and "antifoundational" skepsis or relativism (from Jeremy Bentham to Richard Rorty) and steering a path beyond this dichotomy, an inquiry is made into the "rightness" of rights-claims, a question that calls for situated, prudential judgment. With specific reference to "Asian values," Henry Rosemont's emphasis is followed on the need to differentiate between "concept clusters" and (...)
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  17.  32
    Fred Dallmayr (2009). Hermeneutics and Inter-Cultural Dialog: Linking Theory and Practice. Ethics and Global Politics 2 (1).
    Inter-cultural dialog is frequently treated as either unnecessary or else impossible. It is said to be unnecessary, because we all are the same or share the same ‘human nature'; it is claimed to be impossible because cultures seen as language games or forms or life are so different as to be radically incommensurable. The paper steers a course between absolute universalism and particularism by following the path of dialog and interrogation - where dialog does not mean empty chatter but the (...)
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  18.  7
    Fred Dallmayr (2011). Befriending the Stranger: Beyond the Global Politics of Fear. Journal of International Political Theory 7 (1):1-15.
    The process of globalisation and the so-called war on terror are two prominent features marking our present age. While the process of globalisation promises the prospect of moving beyond or across borders, the war on terror marks a return to fences, check-points, and dividing walls. Terror war is a global politics of fear, a politics conducted under the rigid border control between ‘us’ and ‘them’. This paper examines the ominous development of fear in world politics from a number of angles. (...)
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  19. Fred R. Dallmayr (1993). G.W.F. Hegel Modernity and Politics. Monograph Collection (Matt - Pseudo).
     
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  20. Fred Dallmayr (1998). Alternative Visions: Paths in the Global Village. Rowman & Littlefield Publishers.
    Globalization is often seen as a process of universal standardization under the auspices of market economics, technology, and hegemonic power. Resisting this process without endorsing parochial self-enclosure, Fred Dallmayr explores alternative visions that are rooted in distinct vernacular traditions and facilitate cross-cultural learning in an open-ended global arena.
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  21. Fred R. Dallmayr (ed.) (2010). Comparative Political Theory: An Introduction. Palgrave Macmillan.
     
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  22.  1
    Fred R. Dallmayr (1991). Between Freiburg and Frankfurt: Toward a Critical Ontology. University of Massachusetts Press.
  23. Fred R. Dallmayr (1996). Beyond Orientalism Essays on Cross-Cultural Encounter. Monograph Collection (Matt - Pseudo).
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  24. Fred Dallmayr (2001). Achieving Our World: Toward a Global and Plural Democracy. Rowman & Littlefield Publishers.
    In an age marked by global hegemony and festering civilization clashes, Fred Dallmayr's Achieving Our World charts a path toward a cosmopolitan democracy respectful of local differences. Dallmayr draws upon and develops insights from a number of fields: political theory, the study of international politics, recent Continental philosophy, and an array of critical cultural disciplines to illustrate and elucidate his thesis. In Achieving Our World, Dallmayr contends that a genuinely global and plural democracy and 'civic culture' is the only viable (...)
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  25.  14
    Fred Dallmayr (2009). Exiting Liberal Democracy: Bell and Confucian Thought. Philosophy East and West 59 (4):524-530.
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  26.  9
    Fred Dallmayr (1998). A Response to Friends. Human Studies 21 (3):295-308.
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  27.  61
    Fred Dallmayr (1997). The Politics of Nonidentity: Adorno, Postmodernism-and Edward Said. Political Theory 25 (1):33-56.
  28.  1
    Fred R. Dallmayr (1988). Critical Encounters: Between Philosophy and Politics. Philosophy and Phenomenological Research 49 (1):180-184.
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  29. Fred Dallmayr (2006). Encounters Between European and Asian Social Theory. In Gerard Delanty (ed.), The Handbook of Contemporary European Social Theory. Routledge 372.
     
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  30.  34
    Fred Dallmayr (1999). What Is a Human Being? International Studies in Philosophy 31 (4):121-123.
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  31.  21
    Fred Dallmayr (2004). The Underside of Modernity: Adorno, Heidegger, and Dussel. Constellations 11 (1):102-120.
  32.  34
    Fred Dallmayr (2012). A Secular Age? Reflections on Taylor and Panikkar. International Journal for Philosophy of Religion 71 (3):189-204.
    During the last few years two major volumes have been published, both greatly revised versions of earlier Gifford Lectures: Charles Taylor’s A Secular Age ( 2007 ) and Raimon Panikkar’s The Rhythm of Being ( 2010 ). The two volumes are similar in some respects and very dissimilar in others. Both thinkers complain about the glaring blemishes of the modern, especially the contemporary age; both deplore above all a certain deficit of religiosity. The two authors differ, however, both in the (...)
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  33. Fred R. Dallmayr (2005). Small Wonder: Global Power and its Discontents. Rowman & Littlefield Publishers.
    Small wonder: finitude and its horizons -- The underside of modernity: Adorno, Heidegger, and Dussel -- Empire or cosmopolis: civilization at the crossroads -- Confronting empire: a tribute to Arundhati Roy -- Speaking truth to power: in memory of Edward Said -- Critical intellectuals in a global age: toward a global public sphere -- Social identity and creative praxis: hommage á Merleau-Ponty -- Nature and artifact: Gadamer on human health -- Borders or horizons?: an older debate revisited -- Empire and (...)
     
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  34.  39
    Fred Dallmayr (1988). Habermas and Rationality. Political Theory 16 (4):553-579.
  35.  8
    Fred Dallmayr (2003). Ghandi and Islam. Radical Philosophy Review 6 (1):29-48.
    In this essay, Fred Dallmayr examines the role played by Hindu-Muslim relations in India’s struggle for independence. He documents Gandhi’s long involvement in “the Muslim question” and his promotion of a “heart unity” that sees inter-communal harmony as a precondition for genuine independence. This contrasted sharply with the formal constitutional approach of prominent Muslim leaders, a contrast heightened by Gandhi’s occasional “Hindu” rhetoric, his response to the 1921 Mappila rebellion in Kerala, but most importantly, a procedural differentiation with Muslim leaders (...)
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  36.  47
    Fred Dallmayr (1987). The Discourse of Modernity: Hegel and Habermas. Journal of Philosophy 84 (11):682-692.
  37.  6
    Fred Dallmayr (2001). Achieving Our World Democratically. Theoria 48 (97):23-40.
    James Baldwin ends his famous book The Fire Next Time with these moving lines: If we - and now I mean the relatively conscious whites and the relatively conscious blacks, who must, like lovers, insist on, or create, the consciousness of the others - do not falter in our duty now, we may be able, handful that we are, to end the racial nightmare, and achieve our country, and change the history of the world.
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  38.  16
    Fred Dallmayr (2003). But on a Quiet Day … A Tribute to Arundhati Roy. Radical Philosophy Review 6 (2):145-162.
    In this essay, Fred Dallmayr considers the writings and activism of Arundhati Roy, author of The God of Small Things and Power Politics. First, Dallmayr examines the proper role of the writer-activist, comparing Roy to Edward Said. For each, writing and politicsare neither separate nor are they independent of the writer’s distinctive being-in-the-world. He then examines her critique of corporate business and the war machine, especially in relation to the construction of destructive “mega-dams” in India. The privatization of public services (...)
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  39.  14
    Fred Reinhard Dallmayr (2002). "Asian Values" and Global Human Rights. Philosophy East and West 52 (2):173 - 189.
    Are human rights universal, and, if so, in what sense? Starting with the opposition between "foundational" universalism (as articulated in modern natural law and rationalist liberalism) and "antifoundational" skepsis or relativism (from Jeremy Bentham to Richard Rorty) and steering a path beyond this dichotomy, an inquiry is made into the "rightness" of rights-claims, a question that calls for situated, prudential judgment. With specific reference to "Asian values," Henry Rosemont's emphasis is followed on the need to differentiate between "concept clusters" and (...)
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  40.  7
    Fred Dallmayr (1997). Truth and Diversity: Some Lessens From Herder. Journal of Speculative Philosophy 11 (2):101 - 124.
  41.  32
    Fred R. Dallmayr (1980). Heidegger on Intersubjectivity. Human Studies 3 (1):221 - 246.
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  42.  12
    Fred R. Dallmayr (1981). 3. Conversation, Discourse, and Politics. Philosophical Topics 12 (Supplement):49-88.
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  43.  15
    Fred Dallmayr (2001). Heidegger on Macht and Machenschaft. Continental Philosophy Review 34 (3):247-267.
    In a paradoxical manner, Heidegger's work is deeply tainted by his complicity with totalitarian (fascist) oppression, despite the fact that his philosophy, in its basic tenor, was always dedicated to freedom and resistance to totalizing uniformity. While acknowledging his early fascination with power struggles, the essay tries to show how, as a corollary of his turning (Kehre), Heidegger steadily sought to extricate himself from the tentacles of oppressive power (Macht) and manipulative domination (Machenschaft). The focus here is on recently published (...)
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  44.  8
    Fred Dallmayr (1996). Splitting the Difference: Comments on Calvin Schrag. [REVIEW] Human Studies 19 (2):229 - 238.
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  45.  22
    Fred Dallmayr (1993). Tradition, Modernity, and Confucianism. Human Studies 16 (1-2):203 - 211.
  46.  1
    Fred Dallmayr (1991). Margins of Political Discourse. Philosophy East and West 41 (4):590-591.
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  47.  10
    Fred R. Dallmayr (1988). Between Kant and Aristotle: Beiner's Political Judgment. New Vico Studies 6:147-154.
  48.  11
    Fred Dallmayr (2012). Liberal Democracy and Its Critics. Journal of Philosophical Research 37 (Supplement):1-18.
    Liberalism and democracy are not identical. In the phrase “liberal democracy” the two terms are conflated—with the result that liberalism tends to trump democracy. My paper challenges this tendency. It first examines critically central features of “minimalist” liberal democracy as formulated by some leading theorists. The discussion then shifts to critical assessments in both the East and the West. Turning first to South Asia, the focus is placed on Gandhi’s teachings regarding popular self-rule (swaraj) where the latter does not mean (...)
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  49.  13
    Fred Dallmayr (1986). Heidegger, Hölderlin and Politics. Heidegger Studies 2:81-95.
  50.  23
    Fred R. Dallmayr (1972). Review Symposium on Habermas : II—Critical Theory Criticized: Habermas's Knowledge and Human Interests and its Aftermath. Philosophy of the Social Sciences 2 (1):211-229.
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