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Profile: Thomas McCarthy (University of Warwick)
  1.  7
    Thomas A. McCarthy (1978). The Critical Theory of Jürgen Habermas. Hutchinson.
  2. Thomas McCarthy (1994). Kantian Constructivism and Reconstructivism: Rawls and Habermas in Dialogue. Ethics 105 (1):44-63.
  3. Thomas McCarthy (2002). Vergangenheitsbewältigung in the USA: On the Politics of the Memory of Slavery. Political Theory 30 (5):623-648.
    The settlement of the North American continent was... a consequence not of any higher claim in a democratic or international sense, but rather of a consciousness of what is right which had its sole roots in the conviction of the superiority and thus of the right of the white race. —Adolf Hitler, 1932.
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  4.  3
    Thomas McCarthy (1993). Ideals and Illusions: On Reconstruction and Deconstruction in Contemporary Critical Theory. The MIT Press.
    These lucid studies of Derrida, Foucault, Habermas, and Rorty analyze majorcontributions to recent critical theory and forge a distinct position in the current philosophicaldebate.Thomas McCarthy is John Schaffer Professor in the Humanities ...
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  5.  9
    Kenneth Baynes, James Bohman & Thomas McCarthy (eds.) (1986). After Philosophy: End or Transformation? The MIT Press.
    The selectionsfrom the work of fourteen contemporary philosophers not only display the multiplicity of approachesbeing pursued since the breakup of any consensus on what philosophy is, but also help to clarifythis proliferation of views and ...
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  6.  48
    Thomas McCarthy (2004). Coming to Terms with Our Past, Part II: On the Morality and Politics of Reparations for Slavery. Political Theory 32 (6):750-772.
    There has recently been a surge of interest, theoretical and political, in reparations for slavery. This essay takes up several moral-political issues from that intensifying debate: how to conceptualize and justify collective compensation and collective responsibility, and how to establish a plausible connection between past racial injustices and present racial inequalities. It concludes with some brief remarks on one aspect of the very complicated politics of reparations: the possible effects of hearings and trials on the public memory and political culture (...)
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  7.  63
    Thomas McCarthy (2005). Nancy Fraser and Axel Honneth, Redistribution or Recognition? A Political‐Philosophical Exchange, Translated by Joel Golb, James Ingram, and Christiane Wilke:Redistribution or Recognition? A Political‐Philosophical Exchange. Ethics 115 (2):397-402.
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  8.  31
    Thomas McCarthy, On Reconciling Cosmopolitan Unity and National Diversity.
    There are few ideas as important to the history of modern democracy as that of the nation as a political community. And yet, by comparison to its companion idea of political community as based upon the agreement of free and equal individuals, it remained until recently a marginal concern of liberal political theory. The aftermath of decolonization and the breakup of the Soviet empire, among other things, has changed that and brought it finally to the center of theoretical attention. And (...)
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  9.  5
    Thomas M. Mccarthy (1982). The Critical Theory of Jürgen Habermas. Studies in Soviet Thought 23 (1):77-79.
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  10.  13
    Thomas McCarthy (1990). Private Irony and Public Decency: Richard Rorty's New Pragmatism. Critical Inquiry 16 (2):355-370.
    The hegemony of logical positivism was already on the wane in the 1960s as a result of penetrating criticisms by thinkers both inside and outside the movement. But its legacy continued to exert a formative influence on the less doctrinaire and more diverse varieties of “analytic philosophy” that succeeded it. For one thing, occasional disclaimers to the contrary notwithstanding, the physical and formal sciences have continued to exercise a stranglehold on philosophical imagination. This has not excluded the development of more (...)
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  11.  72
    Thomas McCarthy (1981). The Critical Theory of Jurgen Habermas. The MIT Press.
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  12. Thomas McCarthy (ed.) (1995). The Cambridge Companion to Habermas. Monograph Collection (Matt - Pseudo).
    Jurgen Habermas is unquestionably one of the foremost philosophers writing today. His notions of communicative action and rationality have exerted a profound influence within philosophy and the social sciences. This volume examines the historical and intellectual contexts out of which Habermas' work emerged, and offers an overview of his main ideas, including those in his most recent publication. Amongst the topics discussed are his relationship to the Frankfurt School of critical theory and Marx, his unique contributions to the philosophy of (...)
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  13.  30
    Thomas McCarthy (1990). The Critique of Impure Reason: Foucault and the Frankfurt School. Political Theory 18 (3):437-469.
  14.  91
    Thomas McCarthy (1996). A Reply to Georgia Warnke and David Couzens Hoy. Philosophy and Social Criticism 22 (2):99-108.
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  15.  12
    Thomas McCarthy (1990). An Exchange on Truth, Freedom, and Politics. Critical Inquiry 16 (3):644-655.
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  16. Thomas Mccarthy (1989). The Politics of the Ineffable: Derrida's Deconstructionism. Philosophical Forum 21 (1):146.
     
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  17.  5
    Axel Honneth, Thomas McCarthy, Claus Offe & Albrecht Wellmer (eds.) (1992). Philosophical Interventions in the Unfinished Project of Enlightenment. The MIT Press.
    Together, the two volumes underscore the richness and variety of Habermas's project.Contributors: Karl-Otto Apel. Richard J. Bernstein. Peter Burger. Martin Jay. Thomas McCarthy. Herbert Schnadelbach. Charles Taylor. Michael Theunissen.
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  18. Thomas Mccarthy (ed.) (1991). The Theory of Communicative Action. Wiley.
    This study offers a systematic reconstruction of the theoretical foundations and framework of critical social theory. It is Habermas' "magnum opus", and it is regarded as one of the most important works of modern social thought. In this second and final volume of the work, Habermas examines the relations between action concepts and systems theory and elaborates a framework for analyzing the developmental tendencies of modern societies. He discusses in detail the work of Marx, Durkheim, G.H. Mead and Talcott Parsons, (...)
     
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  19.  59
    Thomas McCarthy (2003). Review: Unjust Legality: A Critique of Habermas's Philosophy of Law. [REVIEW] Mind 112 (448):762-765.
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  20.  11
    Thomas McCarthy (1995). Enlightenment and the Idea of Public Reason. European Journal of Philosophy 3 (3):242-256.
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  21.  39
    Thomas McCarthy (1999). Charles W. Mills, The Racial Contract:The Racial Contract. Ethics 109 (2):451-454.
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  22.  4
    Thomas McCarthy (1992). Review: Doing the Right Thing in Cross-Cultural Representation. [REVIEW] Ethics 102 (3):635 - 649.
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  23. Thomas Mccarthy (1995). Legitimacy and Diversity: Dialectical Reflections on Analytical Distinctions. Protosociology 6.
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  24. Thomas Mccarthy (2011). Music Education in the Middle Ages and the Renaissance. [REVIEW] The Medieval Review 6.
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  25. Thomas Mccarthy (1995). Practical Discourse and the Relation Between Morality and Politics. Revue Internationale de Philosophie 49 (194):461-481.
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  26.  1
    Thomas McCarthy (1990). Ironist Theory as a Vocation: A Response to Rorty's Reply. Critical Inquiry 16 (3):644-655.
    I find myself in the odd position of trying to convince someone who had done as much as anyone to bring philosophy into the wider culture that he is wrong to urge now that its practice be consigned to the esoteric pursuits of “private ironists.” The problem, I still believe, is Richard Rorty’s all-or-nothing approach to philosophy : foundationalism or ironism; and this, I think, is encouraged by his selective reading of philosophy’s history. On that reading, modern philosophy “centered around (...)
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  27.  39
    Thomas McCarthy (1980). Rationality and Relativism in Habermas' Critical Theory. Noûs 14 (1):75-76.
  28.  12
    Thomas McCarthy (1997). Universalitat multicultural. Enrahonar 27:45-59.
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  29.  5
    Axel Honneth, Thomas McCarthy, Claus Offe & Albrecht Wellmer (eds.) (1992). Cultural-Political Interventions in the Unfinished Project of Enlightenment. The MIT Press.
    Andrew Arato. Seyla Benhabib. Hauke Brunkhorst. Cornelius Castoriadis. Jean Cohen. Helmut Dubiel. Klaus Eder. Gunter Frankenberg. Hans-Georg Gadamer. Axel Honneth. Johann Baptist Metz. Gertrud Nunner-Winkler. Claus Offe.".
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  30.  10
    Thomas McCarthy (1992). Doing the Right Thing in Cross-Cultural Representation:The Predicament of Culture. James Clifford; Writing Culture. James Clifford, George E. Marcus; Works and Lives. Clifford Geertz; Anthropology as Cultural Critique. George E. Marcus, Michael M. J. Fischer. [REVIEW] Ethics 102 (3):635-.
  31.  9
    Thomas Mccarthy (2013). Deconstruction and Reconstruction in Contemporary Critical Theory. Canadian Journal of Philosophy 23 (sup1):247-264.
    (1993). Deconstruction and Reconstruction in Contemporary Critical Theory. Canadian Journal of Philosophy: Vol. 23, Supplementary Volume 19: New Essays on Metaphilosophy, pp. 247-264.
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  32.  7
    Thomas McCarthy (1973). On Misunderstanding?Understanding? Theory and Decision 3 (4):351-370.
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  33.  12
    Thomas A. McCarthy (1988). On the Margins of Politics. Journal of Philosophy 85 (11):645-648.
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  34.  1
    Christian Lenhardt, Shierry Weber Nicholsen & Thomas Mccarthy (1992). Moral Consciousness and Communicative Action. Philosophical Review 101 (4):924-926.
    This long-awaited book sets out the implications of Habermas's theory of communicative action for moral theory. "Discourse ethics" attempts to reconstruct a moral point of view from which normative claims can be impartially judged. The theory of justice it develops replaces Kant's categorical imperative with a procedure of justification based on reasoned agreement among participants in practical discourse.Habermas connects communicative ethics to the theory of social action via an examination of research in the social psychology of moral and interpersonal development. (...)
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  35. Thomas McCarthy, Multicultural Cosmopolitanism Remarks on the Idea of Universal History.
    From the time of our first communication, some thirty years ago, Fred Dallmayr and I have never ceased to disagree about key foundational issues in social and political theory. Our disagreements are not haphazard but consistent; they might be characterized roughly as stemming from the differences between his brand of hermeneutics and my brand of critical theory, or between his sources of inspiration in Hegel and Heidegger and my own in Kant and Habermas. But they are also “reasonable disagreements” that (...)
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  36.  19
    Thomas A. McCarthy (2007). From Modernism to Messianism: Liberal Developmentalism and American Exceptionalism. Constellations 14 (1):3-30.
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  37.  18
    Thomas Mccarthy (1996). Philosophy and Critical Theory: A Reply to Richard Rorty and Seyla Benhabib. Constellations 3 (1):95-103.
  38. David Hoy & Thomas McCarthy (1994). Critical Theory. John Wiley & Sons.
    Philosophical controversies within contemporary critical theory arise largely from questions about the nature, scope and limits of human reason. As the linguistic turn in twentieth-century philosophy has increasingly given way to a sociocritical turn, traditional ideas of 'pure' reason have been left further and further behind. There is however considerable disagreement about what that shift entails for enlightenment ideals of self-consciousness, self-determination, and self-realization. In this book two prominent philosophers bring these disagreements into focus around a set of familiar philosophical (...)
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  39.  6
    Thomas McCarthy (2007). The Natural Order of Things: Social Darwinism and White Supremacy. Contemporary Pragmatism 4 (1):7-24.
    This article examines racial theories of development in connection with Kant; America exceptionalism, nationalism, and nativism; and the transformation of manifest destiny into a racial destiny. It then focuses on the forms of social Darwinist thinking that pervaded and dominated American intellectual life toward the end of the nineteenth century, as well as the chief ideological uses to which this new racial imaginary was put in domestic and foreign affairs. Finally, it sketches the decline of this dominant ideology and its (...)
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  40.  7
    Thomas McCarthy & Andrea León Montero (2005). Political Philosophy and Rational Injustice: From Normative to Critical Theory. Estudios de Filosofía 31:9-26.
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  41.  20
    Thomas McCarthy (1991). Reconstruction and Deconstruction in Contemporary Philosophy: Variations on a Kantian Theme. Noûs 25 (2):193-194.
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  42. Thomas Mccarthy (2005). Filosofía Política E Injusticia Racial: De la Teoría Normativa a la Teoría Crítica. Estudios de Filosofía 31:9-26.
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  43.  14
    Thomas McCarthy (2008). Jan‐Werner Müller,Constitutional Patriotism:Constitutional Patriotism. Ethics 118 (4):739-742.
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  44.  2
    Thomas McCarthy (1995). The New Constellation. Philosophy and Phenomenological Research 55 (4):977-981.
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  45.  6
    Thomas McCarthy (1972). The Operation Called Verstehen: Towards a Redefinition of the Problem. PSA: Proceedings of the Biennial Meeting of the Philosophy of Science Association 1972:167 - 193.
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  46.  2
    Thomas McCarthy (1982). The Differences That Make a Difference: A Comment on Richard Bernstein. PSA: Proceedings of the Biennial Meeting of the Philosophy of Science Association 1982:368 - 373.
    In contrast to Bernstein's emphasis on the common ground shared by Rorty and Habermas, this paper stresses the basic differences between them, particularly their diverse assessments of rationalism, universalism, foundationalism and developmentalism, as well as their opposed evaluations of systematic thought and critical social theory. Several difficulties with Rorty's views on reason, truth and objectivity, as with his historicism and physicalism are suggested. It is concluded that Bernstein's emphasis on the common elements in their "moral-political vision", in the face of (...)
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  47.  4
    Thomas Mccarthy (1995). The Philosophy of the Limit and Its Other. Constellations 2 (2):175-188.
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  48.  4
    Thomas McCarthy (1975). Responses to 'Theory and Practice'. Philosophy and Social Criticism 2 (4):355-356.
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  49.  3
    Thomas McCarthy (1997). Book Review:The Cambridge Companion to Habermas. Stephen K. White. [REVIEW] Ethics 107 (2):369-.
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  50.  1
    Thomas McCarthy (2006). Imaginaires sociaux et modernités multiples. Philosophiques 33 (2):485-491.
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