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  1. Rada Ivekovic & Penelopetr Deutscher (2000). Coincidences of Comparison. Hypatia 15 (4):224-235.
    : Rada Ivekovic reflects on the significance of modernity in contemporary Indian philosophy. Where the orient has been figured as the other for western philosophers, she asks how Indian philosophy depicts the west, how philosophers such as Kant have been interpreted, and how thematics such as pluralism, tolerance, relativity, innovation, and curiosity about the foreign have been figured in both ancient and contemporary Indian philosophy. While working on the western side with such authors as Lyotard, Deleuze, Serres, or Irigaray, Ivekovic (...)
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  2. Rada Iveković (2000). Coincidence of Comparison. Hypatia 15 (4):224 - 235.
    Rada Iveković reflects on the significance of modernity in contemporary Indian philosophy. Where the orient has been figured as the other for western philosophers, she asks how Indian philosophy depicts the west, how philosophers such as Kant have been interpreted, and how thematics such as pluralism, tolerance, relativity, innovation, and curiosity about the foreign have been figured in both ancient and contemporary Indian philosophy. While working on the western side with such authors as Lyotard, Deleuze, Serres, or Irigaray, Iveković doesn't (...)
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  3.  24
    Gerard Delanty, Rainer Bauböck, Ivaylo Ditchev, António Sousa Ribeiro, Rada Ivekovic, Edouard Glissant, Charles Taylor, Leonardo Avritzer, Boaventura de Sousa Santos & Axel Honneth (forthcoming). Para ampliar el canon democrático. Res Publica.
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  4.  3
    Gabriela Basterra, Rada Ivekovic & Boyan Manchev (2010). Horizons. Rue Descartes 67 (1):2.
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  5.  5
    Rada Ivekovic (2010). Subjectivation, traduction, justice cognitive. Rue Descartes 1 (1):43-49.
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  6.  24
    Rada Iveković (1993). Women, Nationalism and War: "Make Love Not War". Hypatia 8 (4):113 - 126.
    I analyze the relationship between women and nationalism and argue that women's identity and relationship to the "Other" is different from that of men, hence even when women participate in nationalism it is in a less violent form. I argue, further, that the structures of nationalism are fundamentally homosocial, and antagonism toward women of one's own nation is one of the first forms of attack on the "Other," and is constitutive of "extreme nationalism.".
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  7.  2
    Rada Ivekovic & Penelope Deutscher (2000). Introduction. Hypatia 15 (4):221-223.
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  8.  2
    Rada Iveković (1993). Women, Nationalism and War: “Make Love Not War”. Hypatia 8 (4):113-126.
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  9.  18
    Rada Ivekovic & Penelopetr Deutscher (2000). Introduction. Hypatia 15 (4):221-223.
    : A philosopher formerly based in Zagreb, now at the Université de Paris VIII (Saint-Denis), Rada Ivekovic explains the genesis of her interest in comparative philosophy, situated in the context of a convergence of Asian, Islamic, and European forms of thought which emerged among certain philosophers in the former Yugoslavia. She discusses the relationship between this area of specialization and her work as a feminist philosopher.
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  10.  10
    Rada Iveković (2000). Introduction. Hypatia 15 (4):221-223.
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  11.  3
    Rada Ivekovic (2007). Langue coloniale, langue globale, langue locale. Rue Descartes 4 (4):26-36.
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  12.  3
    Rada Ivekovic (1986). The Philosophy of Movie (in Yugoslavian). Filozofska Istrazivanja 18:933-938.
    L'analyse que deleuze fait de l'emploi et de la creation du temps dans le cinema--qui a la possibilite des s'eloigner de la chronologie et du montage simples et qui parla favorise le pouvoir createur du simulacre, de la copie--est tout particulierement suggestive. l'artiste est un falsificateur par definition, dit d, est l'art n'est point une forme mais plutot une transformation. tandis que le dedoublement-multiplication du temps ainsi que le pouvoir createur du message evoques par deleuze renvoient a l'autre, il semble (...)
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  13.  1
    Rada Ivekovic (2006). Le dialogue contre la terreur. Rue Descartes 2 (2):122-126.
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  14.  1
    Rada Iveković (1994). Les Albanais en Yougoslavie. Minorite nationale, territoire et developpement. History of European Ideas 18 (6):968-970.
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  15. Samir Kumar Das & Rada Iveković (eds.) (2010). Terror, Terrorism, States, and Societies: A Historical and Philosophical Perspective. Women Unlimited.
    section 1. Reason, language, and the self -- section 2. Law, emergency, and exception -- section 3. Terrorism as a paradigm of (in)security -- section 4. Terrorism and the crisis of the political.
     
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  16. Rada Ivekovic (2006). Banlieues, sexes et le boomerang colonial. Multitudes 1 (1):209-220.
    The decolonization of France is not over yet. Blind to what was coming , France is now badly hit by the boomerang : linguistic isolation, postcolonial studies in slumber, deafness towards the boys and girls of the suburbs : words are cruelly lacking for institutions to make sense of what’s happening. At a loss, they can only multiply distortions in media coverage and repression/selection at the borders.
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  17. Rada Iveković (2000). Coincidences of Comparison1. Hypatia: A Journal of Feminist Philosophy 15 (4):224-235.
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  18. Rada Iveković (2007). Gender as a Form of Divided Reason. In Robin May Schott & Kirsten Klercke (eds.), Philosophy on the Border. Gazelle Drake Academic [Distributor]
     
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  19. Rada Ivekovic & Ranabir Samaddar (2008). Horizons. Rue Descartes 62 (4):2.
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  20. Rada Iveković (2000). Introduction1. Hypatia: A Journal of Feminist Philosophy 15 (4):221-223.
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  21. Rada Ivekovic (1993). Reflexions En Marge de la Guerre Europeenne En 1992. History of European Ideas 17 (4):415-426.
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  22. Rada Ivekovic (1987). Sliding of the Release-Horizon in Indian Philosophy (in Yugoslavian). Filozofska Istrazivanja 22:997-1004.
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  23. Rada Ivekovic (2008). Terror/isme comme politique ou comme hétérogénéité. Rue Descartes 62 (4):68.
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  24. Rada Ivekovic (1997). The Politics of Comparative Philosophy. Poznan Studies in the Philosophy of the Sciences and the Humanities 59:221-234.
     
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