55 found
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  1. William E. Connolly (2005). The Evangelical-Capitalist Resonance Machine. Political Theory 33 (6):869 - 886.
    The alliance in the United States today between cowboy capitalism and evangelical Christianity cannot be understood sufficiently through the categories of efficient causality or ideological analysis. The constituencies fold similar spiritual dispositions into somewhat different ideologies and creeds. Each party then amplifies these dispositions in the other through the media politics of resonance. The ethos infusing the resonance machine is expressed without being articulated. The inability to grasp this political economy separate from the spiritualities infusing it may carry implications for (...)
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  2.  63
    William E. Connolly (2002). Identity, Difference: Democratic Negotiations of Political Paradox. University of Minnesota Press.
    In this foundational work in contemporary political theory, William Connolly makes a distinctive contribution to our understanding of the relationship between ...
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  3.  6
    William E. Connolly (2010). A World of Becoming. Duke University Press.
    Complexity, agency, and time -- The vicissitudes of experience -- Belief, spirituality, and time -- The human predicament -- Capital flows, sovereign decisions, and world resonance machines -- The theorist and the seer.
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  4.  1
    William E. Connolly (2000). Why I Am Not a Secularist. Univ of Minnesota Press.
    But in Why I Am Not a Secularist, distinguished political theorist William E. Connolly argues that secularism, although admirable in its pursuit of freedom and diversity, too often undercuts these goals through its narrow and intolerant ...
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  5. William E. Connolly (1983). The Terms of Political Discourse. Princeton University Press.
    William Connolly presents a lucid and concise defense of the thesis of "essentially contested concepts" that can well be read as a general introduction to political theory, as well as for its challenge to the prevailing understanding of political discourse. In Connolly's view, the language of politics is not a neutral medium that conveys ideas independently formed but an institutionalized structure of meanings that channels political thought and action in certain directions. In the new preface he pursues the implications of (...)
     
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  6. William E. Connolly (2002). Neuropolitics Thinking, Culture, Speed. Monograph Collection (Matt - Pseudo).
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  7.  4
    William E. Connolly (2009). Pluralism. The Pluralist 4 (2):125-127.
    Over the past two decades, the renowned political theorist William E. Connolly has developed a powerful theory of pluralism as the basis of a territorial politics. In this concise volume, Connolly launches a new defense of pluralism, contending that it has a renewed relevance in light of pressing global and national concerns, including the war in Iraq, the movement for a Palestinian state, and the fight for gay and lesbian rights. Connolly contends that deep, multidimensional pluralism is the best way (...)
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  8. William E. Connolly (2000). Speed, Concentric Cultures, and Cosmopolitanism. Political Theory 28 (5):596-618.
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  9. William E. Connolly (1993). Identifying the Difference. Political Theory 21 (1):128-131.
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  10. William E. Connolly (1977). A Note on Freedom Under Socialism. Political Theory 5 (4):461-472.
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  11. William E. Connolly (2009). The Human Predicament. Social Research: An International Quarterly 76 (4):1121-1140.
    This paper explores the notion of the "human predicament" by a comparative examination of the works of Tillich, Sankara, Catherine Keller and Friedrich Nietzsche. The text highlights the radical differences between these thinkers in order to bring out existential issues that any conception of the human predicament must somehow address.
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  12.  4
    William E. Connolly (2011). What Is To Be Done? Theory and Event 14 (4S).
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  13. William E. Connolly (2002). The Augustinian Imperative: A Reflection on the Politics of Morality. Rowman & Littlefield Publishers.
    Drawing support from Nietzsche and Foucault, Connolly argues that the Augustinian Imperative contains unethical implications: its carriers too often convert living signs that threaten their ontological self-confidence into modes of otherness to be condemned, punished, or converted in order to restore that confidence. With a lucidity and rhetorical power that makes it readily accessible, The Augustinian Imperative examines Augustine's enactment of the Imperative, explores alternative ethico-political orientations, and subsequently reveals much about the politics of morality in the modern age.
     
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  14.  2
    William E. Connolly (2011). IThe Complexity of Intention. Critical Inquiry 37 (4):791-798.
    Ruth Leys starts with accounts that reduce emotion to a few simple states and emphasize the degree to which it is genetically wired . She then argues that other cultural theorists who emphasize the role of affect are driven in this direction, too, even when they wish to avoid such a trajectory. Much of the argument revolves around the charge of “anti-intentionalism” against us. Because of limitations of space, my response concentrates on my own thinking in this domain, though I (...)
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  15.  54
    William E. Connolly (1993). Beyond Good and Evil: The Ethical Sensibility of Michel Foucault. Political Theory 21 (3):365-389.
  16.  2
    Aryeh Botwinick & William E. Connolly (eds.) (2001). Democracy and Vision: Sheldon Wolin and the Vicissitudes of the Political. Princeton University Press.
    These essays--and an introduction by William Connolly that lucidly outlines Wolin's thought and the deep uncertainty about political theory in the 1960s that did much to inspire his work--offer unprecedented insights into Wolin's lament ...
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  17.  62
    William E. Connolly (1985). Taylor, Foucault, and Otherness. Political Theory 13 (3):365-376.
  18.  22
    Judith Butler & William E. Connolly (2000). Politics, Power and Ethics: A Discussion Between Judith Butler and William Connolly. Theory and Event 4 (2).
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  19.  10
    William E. Connolly (2010). Materialities of Experience. In Diana H. Coole & Samantha Frost (eds.), New Materialisms: Ontology, Agency, and Politics. Duke University Press
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  20.  87
    William E. Connolly (1998). Rethinking the Ethos of Pluralization. Philosophy and Social Criticism 24 (1):93-102.
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  21.  69
    William E. Connolly (1983). Discipline, Politics, and Ambiguity. Political Theory 11 (3):325-341.
  22. William E. Connolly (1999). Brain Waves, Transcendental Fields and Techniques of Thought. Radical Philosophy 94:19-28.
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  23.  47
    Jane Bennett & William E. Connolly (2002). Contesting Nature/Culture: The Creative Character of Thinking. Journal of Nietzsche Studies 24 (1):148-163.
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  24. William E. Connolly (2007). William E. Routledge.
    William E. Connolly’s writings have pushed the leading edge of political theory, first in North America and then in Europe as well, for more than two decades now. This book draws on his numerous influential books and articles to provide a coherent and comprehensive overview of his significant contribution to the field of political theory. The book focuses in particular on three key areas of his thinking: Democracy: his work in democratic theory - through his critical challenges to the traditions (...)
     
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  25.  10
    William E. Connolly (2002). Film Technique and Micropolitics. Theory and Event 6 (1).
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  26.  36
    William E. Connolly (1997). A Critique of Pure Politics. Philosophy and Social Criticism 23 (5):1-26.
    This essay examines lines of connection between disgust, the effect of disciplines upon such intensive appraisals, political action, and the shape of ethical responsiveness. Philosophies that espouse purity in moral ity or politics mask these lines of connection; they thereby disparage the sig nificance of techniques of the self to ethical and political life. Immanuel Kant and Hannah Arendt provide the two main figures through whom these themes are explored. Arendt and Kant are brought into relation with each other through (...)
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  27.  8
    William E. Connolly (2007). Political Theory and the European Constitution. Contemporary Political Theory 6 (1):120-122.
  28.  6
    William E. Connolly (1991). Drugs, the Nation and Free Lancing: Decoding the Moral Universe of William Bennett. Theory and Event 1 (1).
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  29.  13
    William E. Connolly (2010). The Presence of the Past: Negotiating the Politics of Collective Memory. Contemporary Political Theory 9 (1):59-76.
    What are the political implications of a complex image of time, where time does not unfold progressively in a neat linear structure, but where the past is always present and the future impinges on the now? If the past is inescapably present, how do societies that live with grievously injured pasts come to terms with them in the present for the sake of the future? How do they try to address the collective memories of their people, when such memories are (...)
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  30.  3
    William E. Connolly (2004). The Ethos of Democratization. In Simon Critchley & Oliver Marchart (eds.), Laclau: A Critical Reader. Routledge 167--181.
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  31.  14
    William E. Connolly (2012). Steps Toward an Ecology of Late Capitalism. Theory and Event 15 (1).
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  32.  24
    William E. Connolly (2000). Nietzsche and the Nobility of Democracy. International Studies in Philosophy 32 (3):51-59.
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  33.  11
    William E. Connolly (2004). The Radical Enlightenment: Faith, Power, Theory. Theory and Event 7 (3).
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  34.  7
    William E. Connolly (2007). Wolin, Superpower, and Christianity. Theory and Event 10 (1).
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  35.  10
    William E. Connolly (1997). The Desanctification of Subjectivity. Theory and Event 1 (2).
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  36.  9
    William E. Connolly (1997). Debate: Reworking the Democratic Imagination. Journal of Political Philosophy 5 (2):194–202.
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  37.  9
    William E. Connolly (2008). Habermas, Deleuze and Capitalism. Theory and Event 11 (4).
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  38.  7
    William E. Connolly (2006). The Media and Think Tank Politics. Theory and Event 8 (4).
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  39.  2
    William E. Connolly (2000). The Greatest Events. Theory and Event 4 (3).
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  40.  17
    William E. Connolly (2005). Time, Politics and Artistry. New Nietzsche Studies 6 (3/4/1/2):187-195.
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  41.  14
    William E. Connolly (1979). Appearance and Reality in Politics. Political Theory 7 (4):445-468.
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  42.  3
    William E. Connolly (1998). The New Cult of Civilizational Superiority. Theory and Event 2 (4).
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  43.  9
    William E. Connolly (1995). The Uncertain Condition of the Critical Intellectual: A Response. Political Theory 23 (4):653-657.
  44.  3
    William E. Connolly (2008). Gilles Deleuze : le philosophe comme voyant. Rue Descartes 59 (1):67.
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  45.  3
    William E. Connolly (2001). Review: Spinoza and Us. [REVIEW] Political Theory 29 (4):583 - 594.
  46.  3
    William E. Connolly (1971). Comment on Bay. Inquiry 14 (1-4):237 – 243.
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  47.  3
    William E. Connolly (1985). From the Editor. Political Theory 13 (2):163.
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  48. William E. Connolly (2009). A Leftist Ontology: Beyond Relativism and Identity Politics. Univ of Minnesota Press.
     
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  49. William E. Connolly (2005). Pluralism. Duke University Press Books.
    Over the past two decades, the renowned political theorist William E. Connolly has developed a powerful theory of pluralism as the basis of a territorial politics. In this concise volume, Connolly launches a new defense of pluralism, contending that it has a renewed relevance in light of pressing global and national concerns, including the war in Iraq, the movement for a Palestinian state, and the fight for gay and lesbian rights. Connolly contends that deep, multidimensional pluralism is the best way (...)
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  50.  6
    William E. Connolly (1967). Political Science & Ideology. New York, Atherton Press.
    Professor David Kettler commented at the time of the initial release, that this book is "writing with great poise and clarity, the author says important things ...
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