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  1. Martin Jay (forthcoming). Prikazi in Ocene. Filozofski Vestnik.
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  2. Martin Jay (forthcoming). The Diaiecticallmagination: A History o/the Frankfurt School and the Institute 0. Social Research.
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  3. Martin Jay (forthcoming). The Frankfurt School's Critique of Marxist Humanism. Social Research.
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  4. Martin Jay (forthcoming). Vračanje pogleda. Filozofski Vestnik.
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  5. Martin Jay (2013). Intention and Irony: The Missed Encounter Between Hayden White and Quentin Skinner. History and Theory 52 (1):32-48.
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  6. Martin Jay, Ermanno Bencivenga, Peter Burke, Christopher P. Jones, Ardis Butterfield, Mercedes García-Arenal, Avinoam Rosenak & Francis X. Clooney (2012). Introduction: Genres of Blur. Common Knowledge 18 (2):220-228.
    Ever since Clifford Geertz urged the “blurring of genres” in the social sciences, many scholars have considered the crossing of disciplinary boundaries a healthy alternative to rigidly maintaining them. But what precisely does the metaphor of “blurring” imply? By unpacking the varieties of visual experiences that are normally grouped under this rubric, this essay seeks to provide some precision to our understanding of the implications of fuzziness. It extrapolates from the blurring caused by differential focal distances, velocities of objects in (...)
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  7. Martin Jay (2011). Essays From the Edge: Parerga and Paralipomena. University of Virginia Press.
    Taking on the stigma of inauthenticity : Adorno's critique of genuineness -- Is experience still in crisis? : reflections on a Frankfurt school lament -- Mourning a metaphor: the revolution is over -- Cultural relativism and the visual turn -- Scopic regimes of modernity revisited -- No state of grace : violence in the garden -- Visual parrhesia? : Foucault and the truth of the gaze -- The Kremlin of modernism -- Phenomenology and lived experience -- Aesthetic experience and historical (...)
     
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  8. Martin Jay (2011). Philosophy as Perpetual Motion: Pragmatism Moves On. History and Theory 50 (3):425-432.
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  9. Martin Jay (2010). The Moment of Thesis Eleven. Thesis Eleven 100 (1):21-23.
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  10. Martin Jay (2010). Taking on the Stigma of Inauthenticity : Adorno's Critique of Genuineness. In Gerhard Richter (ed.), Language Without Soil: Adorno and Late Philosophical Modernity. Fordham University Press.
     
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  11. Martin Jay (2010). The Virtues of Mendacity: On Lying in Politics. University of Virginia Press.
    In The Virtues of Mendacity, Jay resolves to avoid this conventional framing of the debate over lying and politics by examining what has been said in support of ...
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  12. Warren Breckman & Martin Jay (eds.) (2009). The Modernist Imagination: Intellectual History and Critical Theory: Essays in Honor of Martin Jay. Berghahn Books.
    This volumeincludes work from some of the most prominentcontemporary scholars in the humanities.
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  13. Martin Jay (2009). Faith‐Based History. History and Theory 48 (1):76-84.
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  14. Martin Jay (2009). Pseudology : Derrida on Arendt and Lying in Politics. In Pheng Cheah & Suzanne Guerlac (eds.), Derrida and the Time of the Political. Duke University Press.
  15. Martin Jay (2006). Review of Espen Hammer, Adorno and the Political. [REVIEW] Notre Dame Philosophical Reviews 2006 (5).
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  16. Martin Jay (2005). Intellectuals and Power, or, What's Love Got to Do with It? Modern Intellectual History 2 (2):289-297.
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  17. Martin Jay (2002). Lafayette's Children: The American Reception of French Liberalism. Substance 31 (1):9-26.
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  18. Martin Jay (2002). Somaesthetics and Democracy: Dewey and Contemporary Body Art. Journal of Aesthetic Education 36 (4):55-69.
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  19. Martin Jay (2000). Diving Into the Wreck: Aesthetic Spectatorship at the Fin-de-Siècle. Critical Horizons 1 (1):93-111.
    The popularity of films like Titanic betokens a massive shift in the nature of aesthetic spectatorship in our time. The contemplative, distanced viewer who is able to judge from afar the spectacle before him or her, has been replaced by a more proximate, involved "kinaesthetic" subject whose body is stimulated as much as his or her eye. This is evident not only in mass culture with amusement thrill rides and the return of what has been called the "cinema of attractions"; (...)
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  20. Martin Jay (1999). Is Experience Still in Crisis? Reflections on a Frankfurt School Lament. Kriterion 100:9-25.
     
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  21. Teresa Brennan & Martin Jay (eds.) (1996). Vision in Context: Historical and Contemporary Perspectives on Sight. Routledge.
    Vision and the gaze are key issues in the analysis of racism, sexism and ethnocentrism. In recent radical theory, generally, and French theory in particular, vision has been seen as a means of control. But this view is often unnuanced. It bypasses questions such as: Why is it that contemporary theories have been so critical of vision, and generous towards listening (in psychoanalysis) and language (in philosophy)? This collection of original essays brings together historical studies and contemporary theoretical perspectives on (...)
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  22. Martin Jay (1996). Between the Norm and the Exception. International Studies in Philosophy 28 (4):153-154.
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  23. Martin Jay (1996). For Theory. Theory and Society 25 (2):167-183.
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  24. Martin Jay (1995). Book Review: Downcast Eyes: The Denigration of Vision in Twentieth-Century French Thought. [REVIEW] Philosophy and Literature 19 (1).
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  25. Martin Jay (1995). The Limits of Limit-Experience: Bataille and Foucault. Constellations 2 (2):155-174.
  26. Martin Jay (1994). The Apocalyptic Imagination and the Inability to Mourn. In Gillian Robinson & John F. Rundell (eds.), Rethinking Imagination: Culture and Creativity. Routledge. 30--47.
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  27. Martin Jay (1993). Force Fields: Between Intellectual History and Cultural Critique. Routledge.
    Force Fields collects the recent essays of Martin Jay, an intellectual historian and cultural critic internationally known for his extensive work on the history of Western Marxism and the intellectual migration from Germany to America.
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  28. Martin Jay (1993). Sartre, Merleau-Ponty, and the Search for a New Ontology of Sight. In David Kleinberg-Levin (ed.), Modernity and the Hegemony of Vision. The University of California Press. 143--185.
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  29. Martin Jay (1991). Modernism and the Retreat From Form. Filozofski Vestnik 12 (1):61-73.
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  30. Martin Jay (1990). Fieldwork and Theorizing in Intellectual History. Theory and Society 19 (3):311-321.
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  31. Martin Jay (1989). The Rise of Hermeneutics and the Crisis of Ocularcentrism. In Paul Hernadi (ed.), The Rhetoric of Interpretation and the Interpretation of Rhetoric. Duke University Press. 55--74.
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  32. Martin Jay (1987). Reconciling the Irreconcilable? Rejoinder to Kennedy. Telos 1987 (71):67-80.
    Among Carl Schmitt's most notable and controversial contributions to political theory was his claim that “all the significant concepts of the modern doctrine of the state are secularized theological concepts.” First formulated in 1922 in his Political Theology, this contention remained constant throughout his long career, as evidenced by its return in his Political Theology II, published in 1970. Here Schmitt's Cadtholic background was clearly apparent, for in so arguing, he was recapitulating the familiar topos of biblical prefiguration in which (...)
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  33. Martin Jay (1986). Against Fragmentation Against Itself. Theory and Society 15 (4):583-591.
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  34. Martin Jay (1986). In the Empire of the Gaze: Foucault and the Denigration of Vision in Twentieth-Century French Thought. In Michel Foucault & David Couzens Hoy (eds.), Foucault: A Critical Reader. B. Blackwell. 175--204.
     
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  35. Helmut Dubiel & Martin Jay (1985). Theory and Politics: Studies in the Development of Critical Theory. The Mit Press.
    He is currently a research fellow at the University of Frankfurt. Theory and Politics is included in the series, Studies in Contemporary German Social Thought, edited by Thomas McCarthy.
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  36. Martin Jay (1985). The Legitimacy of the Modern Age. History and Theory 24 (2).
     
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  37. Martin Jay (1984). Adorno. Harvard University Press.
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  38. Martin Jay (1984). Hierarchy and the Humanities: The Radical Implications of a Conservative Idea. Telos 1984 (62):131-144.
    It is customary to begin essays of this kind with an arresting quotation from an eminent source, a practice that both displays the author's ostensible erudition and coverdy betrays his need to draw on an external authority to support the argument he is about to make. In order to remain true to this time-honored convention, I have chosen as my opening text for today the following passage from Theodor Adorno's Negative Dialectics, written in 1966: “All culture after Auschwitz, including its (...)
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  39. Martin Jay (1982). Anamnestic totalization. Theory and Society 11 (1):1-15.
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  40. Martin Jay (1982). For Gouldner. Theory and Society 11 (6):759-778.
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  41. Martin Jay (1981). Positive and Negative Totalities: Implicit Tensions in Critical Theory's Vision of Interdisciplinary Research. Thesis Eleven 3 (1):72-87.
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  42. Martin Jay & Russell Jacoby (1975). Marxism and Critical Theory: Martin Jay and Russell Jacoby. [REVIEW] Theory and Society 2 (1):257-263.
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  43. Martin Jay (1973). Max Horkheimer (1895-1973). Proceedings and Addresses of the American Philosophical Association 47:219 - 220.
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  44. Martin Jay (1973). The Dialectical Imagination: A History of the Frankfurt School and the Institute of Social Research, 1923-1950. University of California Press.
    Martin Jay has provided a substantial new preface for this edition, in which he reflects on the continuing relevance of the work of the Frankfurt School.
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