Search results for 'Veit Michael Bader' (try it on Scholar)

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  1.  9
    Veit Michael Bader (1999). Citizenship of the European Union. Human Rights, Rights of Citizens of the Union and of Member States. Ratio Juris 12 (2):153-181.
  2.  4
    Veit-Michael Bader (1990). Roberto Unger: Rede, passie en politiek. Krisis: Tijdschrift Voor Filosofie 39:55-65.
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  3.  2
    Veit Michael Bader (1993). Benötigt der Kapitalismus das Patriarchat? Ethik Und Sozialwissenschaften: Streiftorum für Erwägungskultur 4 (2):227-230.
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  4.  23
    Veit Bader (1995). Reply to Michael Walzer. Political Theory 23 (2):250-252.
  5. T. Korver (1995). Veit Michael Bader, Kollektives Handeln: Protheorie Sozialer Ungleichheit Und Kollektives Handelns II. Thesis Eleven 42:134-134.
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  6. V. Bader (1995). Reply to Michael Walzer. Political Theory 23 (2):250-252.
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  7.  29
    Ralf M. Bader & John Meadowcroft (eds.) (2011). The Cambridge Companion to Nozick's Anarchy, State, and Utopia. Cambridge University Press.
    Machine generated contents note: Introduction Ralf M. Bader and John Meadowcroft; Part I. Morality: 1. Side constraints, Lockean individual rights, and the moral basis of libertarianism Richard Arneson; 2. Are deontological constraints irrational? Michael Otsuka; 3. What we learn from the experience machine Fred Feldman; Part II. Anarchy: 4. Nozickian arguments for the more-than-minimal state Eric Mack; 5. Explanation, justification, and emergent properties - an essay on Nozickian metatheory Gerald Gaus; Part III. State: 6. The right to distribute (...)
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  8. Veit Bader (2008). Secularism or Democracy?: Associational Governance of Religious Diversity. Amsterdam University Press.
    Policies dealing with religious diversity in liberal democratic states—as well as the established institutions that enforce those policies—are increasingly under pressure. Politics and political theory are caught in a trap between the fully secularized state and neo-corporate regimes of selective cooperation between states and organized religion. This volume proposes an original, comprehensive, and multidisciplinary approach to problems of governing religious diversity—combining moral and political philosophy, constitutional law, history, sociology, and religious anthropology. Drawing on such diverse scholarship, _Secularism or Democracy?_ proposes (...)
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  9.  78
    Veit Bader (2005). The Ethics of Immigration. Constellations 12 (3):331-361.
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  10. Veit Bader (1995). Citizenship and Exclusion: Radical Democracy, Community, and Justice. Or, What is Wrong with Communitarianism? Political Theory 23 (2):211-246.
  11. Veit Bader (2007). Misrecognition, Power, and Democracy. In Bert van den Brink & David Owen (eds.), Recognition and Power: Axel Honneth and the Tradition of Critical Social Theory. Cambridge University Press 238--269.
     
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  12.  17
    Veit Bader (2014). Crisis of Political Parties and Representative Democracies: Rethinking Parties in Associational, Experimentalist Governance. Critical Review of International Social and Political Philosophy 17 (3):350-376.
  13.  4
    Veit Bader & Matteo Bonotti (2014). Introduction: Parties, Partisanship and Political Theory. Critical Review of International Social and Political Philosophy 17 (3):253-266.
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  14.  18
    Veit Bader & Ewald R. Engelen (2003). Taking Pluralism Seriously: Arguing for an Institutional Turn in Political Philosophy. Philosophy and Social Criticism 29 (4):375-406.
    Department of Geography and Planning, University of Amsterdam, The Netherlands There is a growing sense of dissatisfaction among political philosophers with the practical sterility and empirical inadequacy of the discipline. Post-Rawlsian philosophy is wrestling with the need to construct a ‘contextualized morality’ that is sensitive to the particularities and complexities of actual moral reasoning but does not succumb to the temptations of relativism. We argue that this predicament is due to its inability to take the pluralism of our moral universe, (...)
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  15.  67
    Veit Bader (1999). Religious Pluralism: Secularism or Priority for Democracy? Political Theory 27 (5):597-633.
  16.  19
    Veit Bader (1997). The Cultural Conditions of Transnational Citizenship: On the Interpenetration of Political and Ethnic Cultures. Political Theory 25 (6):771-813.
    No reverberatory effect of the great war has caused American public opinion more solicitude than the failure of the “melting-pot.” The tendency... has been for the national clusters of immigrants, as they became more and more firmly established and more and more prosperous to cultivate more and more assiduously the literatures and cultural traditions of their homelands. Assimilation, in other words, instead of washing out the memories of Europe, made them more and more intensely real. Just as these clusters became (...)
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  17.  36
    Veit Bader & Sawitri Saharso (2004). Introduction: Contextualized Morality and Ethno-Religious Diversity. [REVIEW] Ethical Theory and Moral Practice 7 (2):107-115.
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  18.  36
    Veit Bader (2003). Religious Diversity and Democratic Institutional Pluralism. Political Theory 31 (2):265-294.
    Strict separation of church from a presumed 'religion-blind' and strictly 'neutral' state still is the preferred model in liberal, democratic, feminist, and socialist political theory. Focusing on the full, reciprocal relationships between society-culture-politics-nation-state and (organized) religions, this article makes a case in favor of 'nonconstitutional pluralism' in general, associative democracy in particular. Associative democracy recognizes religious diversity both individually and organizationally; it stimulates legitimate religious diversity; it prevents a hidden majority bias; and it provides a legitimate role for organized religions (...)
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  19.  70
    Veit Bader (2005). Reasonable Impartiality and Priority for Compatriots. A Criticism of Liberal Nationalism's Main Flaws. Ethical Theory and Moral Practice 8 (1-2):83 - 103.
    Distinguishing between reasonable partiality and reasonable impartiality makes a difference in resolving the serious clashes between priority for compatriots versus cosmopolitan global duties. Defenders of a priority for compatriots have to acknowledge two strong moral constraints: states have to fulfil all their special, domestic and trans-domestic duties, and associative duties are limited by distributive constraints resulting from the moral duty to fight poverty and gross global inequalities. In the recent global context, I see four main problems for liberal-nationalist defenders of (...)
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  20.  4
    E. Theodore Veit & Michael R. Murphy (1996). Ethics Violations: A Survey of Investment Analysts. [REVIEW] Journal of Business Ethics 15 (12):1287 - 1297.
    The authors analyze the responses to a mail survey of securities analysts who were asked about their ethical behavior and the ethical behavior of people with whom they work. The findings show the types of ethical violations that occur and the frequency with which they occur. The findings also show how respondents deal with observed violations of ethical behavior. All responses are analyzed to determine if differences exist between the responses of analysts having different characteristics (gender, age, years of employment, (...)
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  21.  47
    Veit Bader (2003). Taking Religious Pluralism Seriously. Arguing for an Institutional Turn. Introduction. Ethical Theory and Moral Practice 6 (1):3-22.
    Discussions of the relations between religions, society, politics, and the state in recent political philosophy are characterized, firstly, by a strong US American bias focusing on limitations of religious arguments in public debate. Even if the restriction or radical exclusion of religious reasons from public debate has recently been extensively criticized, secularist interpretations of liberal-democratic constitutions still prevail. Here it is argued that both strong secularism and weak or second order secularism are counterproductive for many reasons. Secondly, separationist interpretations of (...)
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  22.  24
    Veit Bader (2003). Religions and States. A New Typology and a Plea for Non-Constitutional Pluralism. Ethical Theory and Moral Practice 6 (1):55-91.
    Political philosophy has difficulties to cope with the complexity and variety of state-religions relations. Strict separationism is still the preferred option amongst liberals, deliberative and republican democrats, socialist and feminists. In this article, I develop a complex typology based on comparative history and sociology of religions. I summarize my reasons why institutional pluralist models like plural establishment or non-constitutional pluralism are attractive not only for religious minorities but for religiously deeply diverse societies in general. Most attention is paid defending associative (...)
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  23. Bader Veit (1995). Citizenship and Exclusion. Political Theory 23 (2):211-246.
     
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  24.  12
    Veit Bader (2001). Problems and Prospects of Associative Democracy: Cohen and Rogers Revisited. Critical Review of International Social and Political Philosophy 4 (1):31-70.
  25.  5
    Veit Bader (2005). 15 Associative Democracy and Minorities Within Minorities. In Avigail Eisenberg & Jeff Spinner-Halev (eds.), Minorities Within Minorities: Equality, Rights and Diversity. Cambridge University Press 319.
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  26. Veit Bader (2005). Reasonable Impartiality and Priority for Compatriots. A Criticism of Liberal Nationalism’s Main Flaws. Ethical Theory and Moral Practice 8 (1-2):83-103.
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  27.  24
    Veit Bader (2008). Global Justice in Complex Moral Worlds. Dilemmas of Contextualized Theories. Critical Review of International Social and Political Philosophy 11 (4):539-552.
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  28.  4
    Veit Bader (2014). The Ethics of Immigration. By Joseph Carens. New York: Oxford University Press, 2013. Constellations 21 (2):308-310.
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  29.  2
    Michael H. Birnbaum, Marc Kobernick & Clairice T. Veit (1974). Subjective Correlation and the Size-Numerosity Illusion. Journal of Experimental Psychology 102 (3):537.
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  30.  7
    Veit Bader (2001). Associative Democracy and the Incorporation of Minorities: Critical Remarks on Paul Hirst'sassociative Democracy. Critical Review of International Social and Political Philosophy 4 (1):187-202.
    (2001). Associative democracy and the incorporation of minorities: Critical remarks on Paul Hirst's associative democracy. Critical Review of International Social and Political Philosophy: Vol. 4, Associative Democracy: The Real Third Way, pp. 187-202. doi: 10.1080/13698230108403343.
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  31.  2
    Veit Bader (2001). Introduction. Critical Review of International Social and Political Philosophy 4 (1):1-14.
  32. Veit Bader (2001). Cohesion, Unity and Stability in Modern Societies. In Anton van Harskamp & A. W. Musschenga (eds.), The Many Faces of Individualism. Peeters 107--32.
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  33. Veit Bader (2008). Introduction To'" Secularism or Democracy? Associational Governance of Religious Diversity". Krisis 2008 (1):16-24.
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  34. Veit Bader (2007). Moral Minimalism and Global Justice. Critical Review of International Social and Political Philosophy 10.
     
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  35. Veit Bader (2003). Religious Diversity And Democratic Institutional Pluralism. Political Theory 31 (2):265-294.
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  36. Veit Bader (2008). Secularism, Post-Structuralism or Beyond? A Response to My Critics. Krisis 2008 (1):42-52.
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  37.  11
    Michael Walzer (1995). Response to Veit Bader. Political Theory 23 (2):247-249.
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  38. Mike Michael (1991). Reviews : Michael Billig, Arguing and Thinking: A Rhetorical Approach to Social Psychology, Cambridge: Cambridge University Press, 1989 (1987), Paper £9.95, Vi + 290 Pp. [REVIEW] History of the Human Sciences 4 (3):441-444.
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  39.  21
    Michaelis Michael (2014). Formal Causes: Definition, Explanation, and Primacy in Socratic and Aristotelian Thought, by Michael T. Ferejohn. Australasian Journal of Philosophy 93 (1):204-205.
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  40.  22
    Joseph H. Carens (1997). Two Conceptions of Fairness: A Response to Veit Bader. Political Theory 25 (6):814-820.
  41.  26
    Albert W. Musschenga (2009). Veit Bader, Secularism or Democracy? Associational Governance of Religious Diversity. Ethical Theory and Moral Practice 12 (4):441-444.
  42.  1
    Frances Kianka (1990). Erich Trapp, comp., with Hans-Veit Beyer and Ewald Kislinger, Prosopographisches Lexikon der Palaiologenzeit, 8: Michael—Xystoures. With Beiheft to Fascicles 7 and 8.(Veröffentlichungen der Kommission für Byzantinistik, 1/8.) Vienna: Österreichische Akademie der Wissenschaften, 1986. Paper. 8: pp. 209. Beiheft: pp. 89. [REVIEW] Speculum 65 (1):234-235.
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  43. J. H. Carens (1997). Two Conceptions of Fairness: A Response to Veit Bader. Political Theory 25 (6):814-820.
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  44. Frances Kianka (1990). Prosopographisches Lexikon der Palaiologenzeit, 8: Michael-Xystoures.Erich Trapp Hans-Veit Beyer Ewald Kislinger. Speculum 65 (1):234-235.
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  45. M. Walzer (1995). Response to Veit Bader. Political Theory 23 (2):247-249.
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  46. Ivo Bäder-Butschle (2006). Interpretation der Moralischen Welt: Michael Walzers Philosophie der Moralischen Praxis Als Impuls für Die Theologische Ethik. Elwert.
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  47.  34
    Michael Hagner (2012). Perception, Knowledge and Freedom in the Age of Extremes: On the Historical Epistemology of Ludwik Fleck and Michael Polanyi. [REVIEW] Studies in East European Thought 64 (1-2):107-120.
    This paper deals with Ludwik Fleck’s theory of thought styles and Michael Polanyi’s theory of tacit knowledge. Though both concepts have been very influential for science studies in general, and both have been subject to numerous interpretations, their accounts have, somewhat surprisingly, hardly been comparatively analyzed. Both Fleck and Polanyi relied on the physiology and psychology of the senses in order to show that scientific knowledge follows less the path of logical principles than the path of accepting or rejecting (...)
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  48. Gregor Damschen & Dieter Schönecker (2006). Saving Seven Embryos or Saving One Child? Michael Sandel on the Moral Status of Human Embryos. Journal of Philosophical Research (Ethics and the Life Sciences):239-245.
    Suppose a fire broke out in a fertility clinic. One had time to save either a young girl, or a tray of ten human embryos. Would it be wrong to save the girl? According to Michael Sandel, the moral intuition is to save the girl; what is more, one ought to do so, and this demonstrates that human embryos do not possess full personhood, and hence deserve only limited respect and may be killed for medical research. We will argue, (...)
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  49.  68
    Jussi Suikkanen (2015). Review of Michael Devitt's Putting Metaphysics First: Essays on Metaphysics and Epistemology. [REVIEW] Mind 124 (493):327-331.
    This is a review of Michael Devitt's collection of previously published articles entitled Putting Metaphysics First: Essays on Metaphysics and Epistemology. The review also suggests a new way of formulation the realism/anti-realism contrast on the basis of Devitt's work. This contrast is understood in terms explanatory priority: should we in a given domain begin our theorizing from metaphysics (realism) or semantics (anti-realism)?
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  50. Paul Richard Blum, Michael Polanyi: Can the Mind Be Represented by a Machine? Existence and Anthropology.
    On the 27th of October, 1949, the Department of Philosophy at the University of Manchester organized a symposium "Mind and Machine", as Michael Polanyi noted in his Personal Knowledge (1974, p. 261). This event is known, especially among scholars of Alan Turing, but it is scarcely documented. Wolfe Mays (2000) reported about the debate, which he personally had attended, and paraphrased a mimeographed document that is preserved at the Manchester University archive. He forwarded a copy to Andrew Hodges and (...)
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