Search results for 'social collective' (try it on Scholar)

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  1.  78
    Antti Saaristo (2006). There is No Escape From Philosophy: Collective Intentionality and Empirical Social Science. Philosophy of the Social Sciences 36 (1):40-66.
    This article examines two empirical research traditions—experimental economics and the social identity approach in social psychology—that may be seen as attempts to falsify and verify the theory of collective intentionality, respectively. The article argues that both approaches fail to settle the issue. However, this is not necessarily due to the alleged immaturity of the social sciences but, possibly, to the philosophical nature of intentionality and intentional action. The article shows how broadly Davidsonian action theory, including Hacking’s (...)
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  2.  10
    A. Wren Montgomery, Peter A. Dacin & M. Tina Dacin (2012). Collective Social Entrepreneurship: Collaboratively Shaping Social Good. [REVIEW] Journal of Business Ethics 111 (3):375-388.
    In this paper, we move beyond the typical focus on the role of individuals in leading social change to examine "collective social entrepreneurship", the role multiple actors collaboratively play to address social problems, create new institutions, and dismantle outdated institutional arrangements. Specifically, we examine collective social entrepreneurship across a diverse range of collaborative activities including movements, alliances and markets for social good. We identify resource utilization approaches and three associated sets of activities that (...)
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  3. Jack J. Vromen (2003). Collective Intentionality, Evolutionary Biology and Social Reality. Philosophical Explorations 6 (3):251-265.
    The paper aims to clarify and scrutinize Searle"s somewhat puzzling statement that collective intentionality is a biologically primitive phenomenon. It is argued that the statement is not only meant to bring out that "collective intentionality" is not further analyzable in terms of individual intentionality. It also is meant to convey that we have a biologically evolved innate capacity for collective intentionality.The paper points out that Searle"s dedication to a strong notion of collective intentionality considerably delimits the (...)
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  4.  12
    Helen Lauer (2013). 'Social Identity'and 'Shared Worldview': Free Riders in Explanations of Collective Action. Abstracta 7 (1).
    The notions 'worldview' and 'social identity' are examined to consider whether they contribute substantively to causal sequences or networks or thought clusters that result in group acts executed intentionally. ... Three proposed explanaitons of sectarian conflict or ethnic violence are analysed as examples of theories that causally link intenitonal group behaivour to the worldviews and social identities of the individual agents directly involved. But as will be shown, it is not a priori features of worldivews and identities as (...)
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  5.  21
    Thomas Szanto (2014). Social Phenomenology: Husserl, Intersubjectivity, and Collective Intentionality. [REVIEW] International Journal of Philosophical Studies 22 (2):296-301.
  6.  14
    Nuno Martins (2009). Rules, Social Ontology and Collective Identity. Journal for the Theory of Social Behaviour 39 (3):323-344.
    Mainstream game theory explains cooperation as the outcome of the interaction of agents who permanently pursue their individual goals. Amartya Sen argues instead that cooperation can only be understood by positing a type of rule-following behaviour that can be out of phase with the pursuit of individual goals, due to the existence of a collective identity. However, Sen does not clarify the ontological preconditions for the type of social behaviour he describes. I will argue that Sen's account of (...)
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  7.  25
    Raimo Tuomela (2013). Social Ontology: Collective Intentionality and Group Agents. OUP Usa.
    This volume presents a systematic philosophical theory related to the collectivism-versus-individualism debate in the social sciences. A weak version of collectivism (the "we-mode" approach) that depends on group-based collective intentionality is developed in the book. The we-mode approach is used to account for collective intention and action, cooperation, group attitudes, social practices and institutions as well as group solidarity.
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  8.  39
    Attila Grandpierre (2001). Measurement of Collective and Social Fields of Consciousness. World Futures 57 (1):85-94.
    It is possible to reveal and to examine the collective and social fields of consciousness experimentally. An account is given of planned experiments based on quantitative calculations, which indicate that the effects of individual and collective fields of consciousness on matter may elicit directly observable physical results. Moreover, it is shown that collective coherent consciousness fields may enhance the physical effects of consciousness at a significant rate. The predicted results have a significance in our picture of (...)
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  9. T. Kaidesoja (2013). Overcoming the Biases of Microfoundationalism Social Mechanisms and Collective Agents. Philosophy of the Social Sciences 43 (3):301-322.
    The article makes four interrelated claims: (1) The mechanism approach to social explanation does not presuppose a commitment to the individual-level microfoundationalism. (2) The microfoundationalist requirement that explanatory social mechanisms should always consists of interacting individuals has given rise to problematic methodological biases in social research. (3) It is possible to specify a number of plausible candidates for social macro-mechanisms where interacting collective agents (e.g. formal organizations) form the core actors. (4) The distributed cognition perspective (...)
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  10. Raimo Tuomela (2005). The Philosophy of Social Practices: A Collective Acceptance View. Cambridge University Press.
    This is a systematic philosophical and conceptual study of the notion of a social practice. Raimo Tuomela explains social practices in terms of the interlocking mental states of the agents; he shows how social practices are 'building blocks of society'; and he offers a clear and powerful account of the way in which social institutions are constructed from these building blocks as established, interconnected sets of social practices with a special new social status. His (...)
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  11.  25
    J. K. Swindler (1996). Social Intentions: Aggregate, Collective, and General. Philosophy of the Social Sciences 26 (1):61-76.
    The literature on collective action largely ignores the constraints that moral principle places on action-prompting intentions. Here I suggest that neither individualism nor holism can account for the generality of intentional contents demanded by universalizability principles, respect for persons, or proactive altruism. Utilitarian and communitarian ethics are criticized for nominalism with respect to social intentions. The failure of individualism and holism as grounds for moral theory is confirmed by comparing Tuomela's reductivist analysis of we-intentions with Gilbert's analysis of (...)
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  12.  33
    J. Krause (2012). Collective Intentionality and the (Re)Production of Social Norms: The Scope for a Critical Social Science. Philosophy of the Social Sciences 42 (3):323-355.
    This article aims to contribute to a critical ontology of social objects. Recent works on collective intentionality and norm-following neglect the question how free agents can be brought to collectively intend to x , although x is not in their own interest. By arguing for a natural disposition to empathic understanding and drawing on recent research in the neurosciences, this article outlines an ontological framework that extends collective intentionality to questions of oppression and status asymmetries. In a (...)
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  13. Raimo Tuomela, Collective Acceptance, Social Institutions, and Social Reality.
    The paper presents an account of social institutions on the basis of collective acceptance. Basically, collective acceptance by some members of a group involves the members’ collectively coming to hold and holding a relevant social attitude (a “we-attitude”), viz. either one in the intention family of concepts or one in the belief family. In standard cases the collective acceptance must be in the “we-mode”, viz. performed as a group member, and involve that it be meant (...)
     
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  14.  16
    R. Seyfert (2012). Beyond Personal Feelings and Collective Emotions: Toward a Theory of Social Affect. Theory, Culture and Society 29 (6):27-46.
    In the Sociology of Emotion and Affect Studies, affects are usually regarded as an aspect of human beings alone, or of impersonal or collective atmospheres. However, feelings and emotions are only specific cases of affectivity that require subjective inner selves, while the concept of ‘atmospheres’ fails to explain the singularity of each individual case. This article develops a theory of social affect that does not reduce affect to either personal feelings or collective emotions. First, I use a (...)
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  15.  18
    Julian C. Cole (2015). Social Construction, Mathematics, and the Collective Imposition of Function Onto Reality. Erkenntnis 80 (6):1101-1124.
    Stereotypes of social construction suggest that the existence of social constructs is accidental and that such constructs have arbitrary and subjective features. In this paper, I explore a conception of social construction according to which it consists in the collective imposition of function onto reality and show that, according to this conception, these stereotypes are incorrect. In particular, I argue that the collective imposition of function onto reality is typically non-accidental and that the products of (...)
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  16.  19
    Tom R. Burns & Erik Engdahl (1998). The Social Construction of Consciousness. Part 1: Collective Consciousness and its Socio-Cultural Foundations. Journal of Consciousness Studies 5 (1):67-85.
    This paper outlines, from a sociological and social psychological perspective, a theoretical framework with which to define and analyse consciousness, emphasizing the importance of language, collective representations, conceptions of self, and self-reflectivity in understanding human consciousness. It argues that the shape and feel of consciousness is heavily social, and this is no less true of our experience of collective consciousness than it is of our experience of individual consciousness. The paper is divided into two parts. Part (...)
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  17. Raimo Tuomela, Collective Intentionality and Social Agents.
    In this paper I will discuss a certain philosophical and conceptual program -- that I have called philosophy of social action writ large -- and also show in detail how parts of the program have been, and is currently being carried out. In current philosophical research the philosophy of social action can be understood in a broad sense to encompass such central research topics as action occurring in a social context (this includes multi-agent action); shared we-attitudes (such (...)
     
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  18.  23
    Raimo Tuomela (2001). Collective Acceptance and Social Reality. The Proceedings of the Twentieth World Congress of Philosophy 11:161-171.
    Many social properties and notions are collectively made. Two collectively created aspects of the social world have been emphasized in recent literature. The first is that of the performative character of many social things (entities, properties). The second is the reflexive nature of many social concepts. The present account adds to this list a third feature, the collective availability or “for-groupness” of collective social items. It is a precise account of social notions (...)
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  19.  16
    Benjamin Lamb-Books (2013). Adorno and Horkheimer's Collective Psychology On Psychoanalytic Social Explanations. Thesis Eleven 117 (1):40-54.
    This article demonstrates how Adorno and Horkheimer’s turn to psychoanalytic concepts like sublimation and intra-psychic conflict strengthened critical theory. The piecemeal collective psychology they produced was used to understand fascism and anti-Semitism. But the full significance of these psychoanalytic explanations was concealed by Adorno, who elsewhere denied the possibility of psychology proper after the death of the individual. Adorno and Horkheimer’s underhanded borrowing from psychoanalysis for social analysis had the effect of filtering collective psychology through the lens (...)
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  20.  46
    Allan Combs & S. Kripner (2008). Collective Consciousness and the Social Brain. Journal of Consciousness Studies 15 (s 10-11):264-276.
    This paper discusses supportive neurological and social evidence for 'collective consciousness', here understood as a shared sense of being together with others in a single or unified experience. Mirror neurons in the premotor and posterior parietal cortices respond to the intentions as well as the actions of other individuals. There are also mirror neurons in the anterior insula and anterior cingulate cortices which have been implicated in empathy. Many authors have considered the likely role of such mirror systems (...)
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  21. Raimo Tuomela (2002). The Philosophy of Social Practices: A Collective Acceptance View. Cambridge University Press.
    This is a systematic philosophical and conceptual study of the notion of a social practice. Raimo Tuomela explains social practices in terms of the interlocking mental states of the agents; he shows how social practices are 'building blocks of society'; and he offers a clear and powerful account of the way in which social institutions are constructed from these building blocks as established, interconnected sets of social practices with a special new social status. His (...)
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  22.  24
    Jelle de Boer (2008). Collective Intention, Social Identity, and Rational Choice. Journal of Economic Methodology 15 (2):169-184.
    In this paper I propose that what social psychologists refer to as social identity is a plausible empirical correlate on the part of the individual to what some philosophers and economists call collective intention. A discussion of an experiment yields the question what kind of mental state social identity might be and how it is related to the standard desire/belief conception. It is argued that social identity involves both a desire and a belief, and that (...)
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  23.  12
    Frank Zenker & Carlo Proietti (2014). Editors’ Introduction: Social Dynamics and Collective Rationality. Synthese 191 (11):2353-2358.
    We provide a brief introduction to this special issue on social dynamics and collective rationality, and summarize the gist of the papers collected therein.
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  24.  20
    Alan Blum (1985). The Collective Representation of Affliction: Some Reflections on Disability and Disease as Social Facts. Theoretical Medicine and Bioethics 6 (2).
    A perspective is developed for approaching affliction as a social fact. Disability and disease are considered as two ways in which we suffer a disjunction which arises from the need to take initiative with respect to the inexorable, whether that means the mark of disability or the unconquerability of disease.The story of affliction always raises and masks in certain respects the problem of suffering as the collective representation of our experience of subjectivity where that experience passes through the (...)
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  25.  3
    Elizabeth Levy Paluck (2012). The Dominance of the Individual in Intergroup Relations Research: Understanding Social Change Requires Psychological Theories of Collective and Structural Phenomena. Behavioral and Brain Sciences 35 (6):443-444.
    Dixon et al. suggest that the psychological literature on intergroup relations should shift from theorizing to A focus on social change exposes the importance of psychological theories involving collective phenomena like social norms and institutions. Individuals' attitudes and emotions may follow, rather than cause, changes in social norms and institutional arrangements.
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  26.  4
    James Avis (2002). Social Capital, Collective Intelligence and Expansive Learning: Thinking Through the Connections. Education and the Economy. British Journal of Educational Studies 50 (3):308 - 326.
    The paper seeks to draw out the connections between social capital, collective intelligence and expansive learning, interrogating the terms for their progressive potential. It sets these concepts within their socio-economic context, one which asserts that the development of social capital will be a vehicle for economic regeneration and competitiveness as well as a mechanism for the generation of social inclusion and cohesion. It concludes by arguing that the debate is set within a context that accepts capitalist (...)
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  27. Sara Breinlinger & Caroline Kelly (1996). The Social Psychology of Collective Action. Taylor & Francis.
    In recent years there has been a growth of single-issue campaigns in western democracies and a proliferation of groups attempting to exert political influence and achieve social change. In this context, it is important to consider why individuals do or don't get involved in collective action, for example in the trade union movement and the women's movement. Social psychologists have an important contribution to make in addressing this question. The social psychological approach directly concerns the relationship (...)
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  28. James S. Coleman (2009). Individual Interests and Collective Action: Studies in Rationality and Social Change. Cambridge University Press.
    This book brings together the most important theoretical work of James S. Coleman on problems of collective action. Coleman's work has formed a consistent and highly distinguished attempt to find an account of the workings of social and political processes rooted in the rationality of the individual participants. The chapters address in various ways the fundamental Hobbesian problem of order; the question of how a set of self-interested individuals can arrive at some kind of social order. The (...)
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  29. Raimo Tuomela (2016). Social Ontology: Collective Intentionality and Group Agents. Oxford University Press Usa.
    Social ontology, in its broadest sense, is the study of the nature of social reality, including collective intentions and agency. The starting point of Tuomela's account of collective intentionality is the distinction between thinking and acting as a private person versus as a "we-thinking" group member. The we-mode approach is based on social groups consisting of persons, which may range from simple task groups consisting of a few persons to corporations and even to political states. (...)
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  30. Raimo Tuomela (2009). The Philosophy of Social Practices: A Collective Acceptance View. Cambridge University Press.
    This is a systematic philosophical and conceptual study of the notion of a social practice. Raimo Tuomela explains social practices in terms of the interlocking mental states of the agents; he shows how social practices are 'building blocks of society'; and he offers a clear and powerful account of the way in which social institutions are constructed from these building blocks as established, interconnected sets of social practices with a special new social status. His (...)
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  31. Raimo Tuomela (2007). The Philosophy of Social Practices: A Collective Acceptance View. Cambridge University Press.
    This is a systematic philosophical and conceptual study of the notion of a social practice. Raimo Tuomela explains social practices in terms of the interlocking mental states of the agents; he shows how social practices are 'building blocks of society'; and he offers a clear and powerful account of the way in which social institutions are constructed from these building blocks as established, interconnected sets of social practices with a special new social status. His (...)
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  32.  42
    Kirk Ludwig (2007). Foundations of Social Reality in Collective Intentional Behavior. In Savas L. Tsohatzidis (ed.), Intentional Acts and Institutional Facts: Essays on John Searle's Social Ontology.
    This paper clarifies Searle's account of we-intentions and then argues that it is subject to counterexamples, some of which are derived from examples Searle uses against other accounts. It then offers an alternative reductive account that is not subject to the counterexamples.
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  33.  70
    Deborah Perron Tollefsen (2002). Collective Intentionality and the Social Sciences. Philosophy of the Social Sciences 32 (1):25-50.
    In everyday discourse and in the context of social scientific research we often attribute intentional states to groups. Contemporary approaches to group intentionality have either dismissed these attributions as metaphorical or provided an analysis of our attributions in terms of the intentional states of individuals in the group.Insection1, the author argues that these approaches are problematic. In sections 2 and 3, the author defends the view that certain groups are literally intentional agents. In section 4, the author argues that (...)
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  34.  13
    Jennifer Todd (2005). Social Transformation, Collective Categories, and Identity Change. Theory and Society 34 (4):429-463.
  35.  17
    Matthew J. Salganik & Duncan J. Watts (2009). Web‐Based Experiments for the Study of Collective Social Dynamics in Cultural Markets. Topics in Cognitive Science 1 (3):439-468.
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  36. Georg Meggle (ed.) (2002). Social Facts & Collective Intentionality. Dr. Hänsel-Hohenhausen Ag.
  37.  1
    Steven B. Smith (1979). Claude Lévi-Strauss Social Psychotherapy and the Collective Unconscious. Monograph Collection (Matt - Pseudo).
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  38.  9
    Leo Townsend (2015). Social Ontology: Collective Intentionality and Group Agents. [REVIEW] Journal of Social Ontology 1 (1):183–187.
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  39.  65
    Kay Mathiesen (2007). Introduction to Special Issue of Social Epistemology on "Collective Knowledge and Collective Knowers". Social Epistemology 21 (3):209 – 216.
  40.  19
    N. Press, J. R. Fishman & B. A. Koenig (2000). Collective Fear, Individualized Risk: The Social and Cultural Context of Genetic Testing for Breast Cancer. Nursing Ethics 7 (3):237-249.
    The purpose of this article is to provide a critical examination of two aspects of culture and biomedicine that have helped to shape the meaning and practice of genetic testing for breast cancer. These are: (1) the cultural construction of fear of breast cancer, which has been fuelled in part by (2) the predominance of a ‘risk’ paradigm in contemporary biomedicine. The increasing elaboration and delineation of risk factors and risk numbers are in part intended to help women to contend (...)
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  41.  27
    Brook J. Sadler (2007). Collective Responsibility, Universalizability, and Social Practices. Journal of Social Philosophy 38 (3):486–503.
  42.  27
    Jimmy Bickerstaff (2008). Collaborative Theater/Collective Artist: An Evolving Systems Case Study in Social Creativity. World Futures 64 (4):276 – 291.
    Theater production is a collaborative creative activity. Social creativity recognizes the relationships between creative groups and the contexts in which creativity emerges. It also suggests that the interactive processes between the collaborators and their work form a center, which in turn becomes a kind of creative entity itself. An evolving systems case study of production practices at the Oregon Shakespeare Festival illuminates this process and illustrates the differences between seeing an aggregate creative activity and the more holistic view, in (...)
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  43.  3
    Magnus Jiborn, Voluntary Coercion. Collective Action and the Social Contract.
    This work provides a game theoretical analysis of the classical idea of a social contract. According to what we might call the Hobbesian justification of the state, coercion is necessary in order to provide people with basic security and to enable them to successfully engage in mutually beneficial cooperation. The establishment and maintenance of a central coercive power, i.e. a state, can therefore be said to be in everyone's interest. The aim of this essay is to examine and evaluate (...)
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  44.  18
    D. N. Osherson, M. Stob & S. Weinstein (1987). Social Learning and Collective Choice. Synthese 70 (3):319 - 347.
    To be pertinent to democratic practice, collective choice functions need not apply to all possible constellations of individual preference, but only to those that are humanly possible in an appropriate sense. The present paper develops a theory of humanly possible preference within the context of the mathematical theory of learning. The theory of preference is then exploited in an attempt to resolve Arrow's voting paradox through restriction of the domain of majoritarian choice functions.
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  45.  6
    Raimo Tuomela & Wolfgang Balzer (2002). Collective Acceptance and Collective Attitudes: On the Social. In Uskali Mäki (ed.), Fact and Fiction in Economics: Models, Realism and Social Construction. Cambridge University Press 269.
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  46.  1
    Ashley Taylor Jaffee, Anand R. Marri, Jay Shuttleworth & Thomas Hatch (2015). “I Did Not Think It Was an Effective Use of Questioning”: Collective Critical Observation and Reflection of Social Studies Pedagogy. Journal of Social Studies Research 39 (3):135-149.
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  47.  1
    Guy E. Swanson (1985). The Powers and Capabilities of Selves: Social and Collective Approaches. Journal for the Theory of Social Behaviour 15 (3):331–354.
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  48.  7
    Diamond Ashiagbor (2009). Collective Labor Rights and the European Social Model. Law and Ethics of Human Rights 3 (2):223-266.
    This article explores the tension between competing discourses within the European Union, as this regional trading bloc seeks to capture further gains from market integration, whilst simultaneously attempting to soften the social impact of regional competition within its borders. This article analyzes the difficulty of maintaining the European social model, or a revised version of it, in the context of increased market integration. Through a close reading of two cases decided by the European Court of Justice in 2007, (...)
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  49.  2
    Eileen Barner (1975). Ideology and Social Knowledge. Harold J. Bershady. Oxford: Basil Blackwell, I973. Pp. I78. £3.25. Psychoanalytic Sociology : An Essay on the Interpretation of Historical and the Phenomena of Collective Behaviour. Fred Weinstein and Gerald M. Platt. Baltimore: Johns Hopkins University Press, I973. Pp. XI+I24. $8.50. [REVIEW] Philosophy of the Social Sciences 5 (2):215-221.
  50. James H. Collier (ed.) (2015). The Future of Social Epistemology: A Collective Vision. Rowman & Littlefield International.
    Offers a vital, unique and agenda-setting perspective for the field of social epistemology – the philosophical basis for prescribing the social means and ends for pursuing knowledge.
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