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Ioanna Kuçuradi [13]I. Kucuradi [4]
  1. Ioanna Kuçuradi (2012). Rethinking Philosophy for the Resurrection of the Object of Knowledge. Journal of Philosophical Research 37 (Supplement):375-387.
    The author of the paper starts by calling our attention to problems that make it necessary to rethink philosophy and puts her finger on one common factor at the origin of these problems. This is what she calls “the loss of the object of knowledge” in epistemology.After she shows how the object of knowledge is lost in two prevailing epistemologies of the twentieth century—in pragmatism and logical empiricism—and the consequences of this loss for our lives, she gives examples of rethinking (...)
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  2. Ioanna Kuçuradi (2008). The Activist President. The Philosophers' Magazine 43 (43):56-59.
    How you can respect a culture with blood feuds? A culture with polygamy? It’s not possible. You can be rightly against something or wrongly against it, but if you are against something, you cannot respect it. If you say that you respect it, it would be hypocritical.
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  3. Ioanna Kuçuradi (2007). Justice: Social and Global. The Proceedings of the Twenty-First World Congress of Philosophy 13:439-451.
  4. Ioanna Kuçuradi (2007). Philosophy Facing World Problems. The Proceedings of the Twenty-First World Congress of Philosophy 13:17-26.
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  5. Ioanna Kuçuradi (2007). Series Introduction. The Proceedings of the Twenty-First World Congress of Philosophy 1:9-10.
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  6. Ioanna Kuçuradi (2007). Volume Introduction. The Proceedings of the Twenty-First World Congress of Philosophy 13:13-15.
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  7. Ioanna Kuçuradi (2006). İnsan onuru kavrami ve i̇nsan haklari. In Mustafa Günay & Arslan Kaynardağ (eds.), Arslan Kaynardağ'a Armağan: Türkiye'de Felsefenin Kurumsallaşması. İlya. 11--288.
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  8. Ioanna Kuçuradi (2004). 'Rationality' and 'Rationalities' Within the Framework of the Modernism–Postmodernism Debate. Diogenes 51 (2):11-17.
    Words, as well as ways of behavior, can be the objects of value judgments. The term ‘rational’ is such a word: to be rational is to be good. This is probably why, as a reaction to ‘western rationality’, people began to speak of many ‘rationalities’, a claim propounded by postmodernists. Rather than dwelling on the historical developments that led to such a claim, the author looks at concepts relevant to the colloquium ‘The encounter between rationalities’ (on which this issue of (...)
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  9. Ioanna Kuçuradi (2003). « Rationalité' » et « rationalités » dans le cadre du débat modernisme ? post-modernisme. Diogène 202 (2):12.
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  10. Ioanna Kuçuradi (2001). Paideia as the Subjective Condition for a Sagacious Implementation of Human Rights. The Proceedings of the Twentieth World Congress of Philosophy 11:241-250.
    Two opposite tendencies characterize the intellectual and political developments in our world as a whole at the end of the twentieth century: on the one hand, we promote respect for human rights, i.e., for certain “universal” norms; on the other, we promote equal respect for all cultures, i.e., respect also for sets of parochial, “relative” norms, which are not only often discrepant among themselves, but often discrepant vis-à-vis human rights as well. In light of this, I argue that we need (...)
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  11. I. Kucuradi (2000). Challenges of Philosophy and Challenges to Philosophy. Diogenes 48 (192):54-60.
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  12. I. Kucuradi (2000). Philosophy for Children. Diogenes 48 (192):61-62.
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  13. I. Kucuradi (1998). Der Staat, die Staaten und die Menschenrechte. Synthesis Philosophica 13:471-486.
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  14. I. Kucuradi (1996). On Tolerance and the Limits of Toleration. Diogenes 44 (176):163-174.
  15. Ioanna Kuçuradi (1990). Different Concepts of Dialectics: Methods and Views. Studies in East European Thought 39 (3-4):257-264.
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