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  1.  77
    Pieter Duvenage (2004). Review Essay: Alessandro Ferrara’s Reflective Authenticity: Rethinking the Project of Modernity. Philosophy and Social Criticism 30 (1):127-134.
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  2.  63
    Pieter Duvenage (1999). The Politics of Memory and Forgetting After Auschwitz and Apartheid. Philosophy and Social Criticism 25 (3):1-28.
    This article focuses on the politics of memory and forgetting after Auschwitz and apartheid. In the first two sections Habermas' critical contribution to the German Historikerstreit is discussed. Important in this regard is the moral dimension of our relation to the past. In the next two sections the emphasis shifts to South Africa and more specifically the work of the Truth and Reconciliation Commission (TRC). The article ends with a general discussion of the dilemma of historical 'truth' and representation in (...)
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  3.  15
    Pieter Duvenage (2003). Habermas and Aesthetics: The Limits of Communicative Reason. Distributed in the Usa by Blackwell Pub..
    This book, which exhibits tremendous range and scholarship, will interest scholars of Habermas, Critical Theory, aesthetics, German and French philosophy, ...
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  4.  36
    Pieter Duvenage (2010). Communicative Reason and Religion: The Case of Habermas. Sophia 49 (3):343-357.
    Although Jürgen Habermas has a strong argument to link reason and philosophy, he also thinks that religion has a legitimate place in the (rational) public sphere. The question, though, is: what does this legitimate place entail? Is the power of religious language due to the fact that modern culture is not sufficiently secularized, that is, not yet sufficiently philosophic? Or is the power of religious language due to the fact that it successfully articulates certain widely shared moral (and substantive) intuitions? (...)
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    Pieter Duvenage (2002). Gadamer En Die Estetiese Rekonstruksie van Die Antiaanse Projek: Vir 'N Kontekstuele Kosmopolitanisme. (Gadamer and the Aesthetical Reconstruction of the Kantian Project. For a Contextual Cosmopolitanism). South African Journal of Philosophy 21 (4):306-329.
    This contribution has two motives. In the first place an unorthodox reading of Gadamer's work is provided. This unorthodox reading differs from an orthodox reading that normally places Gadamer's thinking in a certain etimological and historical constellation. It is unorthodox in the sense that Gadamer's hermeneutics is interpreted as a creative contemporary answer to the Kantian project. It is argued that Gadamer interprets Kant's project of the three Critiques from the third to the first (in reverse gear). In this process (...)
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    Pieter Duvenage (2007). The Cambridge Companion to Critical Theory - by Fred Rush. Constellations 14 (2):297-300.
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  7. Pieter Duvenage (2001). André du Toit (part two). South African Journal of Philosophy 20 (1):1-21.
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  8. Pieter Duvenage (2000). André du Toit: A Philosopher From and for South Africa. South African Journal of Philosophy 19 (4):299-306.
     
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  9. Pieter Duvenage (2003). Habermas and Aesthetics: The Limits of Communicative Reason. Polity.
    In this important new study, Pieter Duvenage shows that Habermas’s work on aesthetics, far from being marginal to his core concerns, is central to understanding and evaluating Habermas's entire theoretical enterprise. This important new study shows that Habermas's work on aesthetics is central to understanding and evaluating his entire theoretical enterprise. Duvenage demonstrates that, in the first phase of his intellectual career, Habermas emphasizes the communicative and societal relevance of art; in the second phase, the idea of a communicative aesthetics (...)
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  10. Pieter Duvenage (2008). Het verschijnsel van een Afrikaanstalige filosofie. Bijdragen 69 (1):52-69.
    The phenomenon of Afrikaans philosophy is the result of social and cultural circumstances that have played themselves out in the last three centuries in South Africa. Since the 19th century Afrikaans and South African philosophy has been influenced by British Idealism, continental thinking logical positivism, and a variety of religious positions such as reformational philosophy and neo-Thomism. It is also the case that South African philosophers who work in fields such as postmodernism, postcolonialism, feminism and analytical philosophy, do so mostly (...)
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