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  1. John Abromeit & W. Mark Cobb (eds.) (2004). Herbert Marcuse: A Critical Reader. Routledge.
    Herbert Marcuse: A Critical Reader is a collection of brand new papers by seventeen Marcuse scholars, which provides a comprehensive reassessment of the relevance of Marcuse's critical theory at the beginning of the 21st century. Although best known for his reputation in critical theory, Herbert Marcuse's work has had impact on areas as diverse as politics, technology, aesthetics, psychoanalysis and ecology. This collection addresses the contemporary relevance of Marcuse's work in this broad variety of fields and from an international perspective.
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  2. Theodor W. Adorno (1974). Minima Moralia: Reflections on a Damaged Life. Verso.
    A reflection on everyday existence in the 'sphere of consumption of late Capitalism', this work is Adorno's literary and philosophical masterpiece.
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  3. Linda Alcoff (2007). Fraser on Redistribution, Recognition, and Identity. European Journal of Philosophy 6 (3):255-265.
    This paper provides a critique of Nancy Fraser's theory of recognition and account of identity and redistribution.
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  4. A. Allen (2011). The Power of Disclosure: Comments on Nikolas Kompridis' Critique and Disclosure. Philosophy and Social Criticism 37 (9):1025-1031.
    This article discusses the relationship between power and reflective disclosure in Nikolas Kompridis' book "Critique and Disclosure." Although the concept of power is not explicitly theorized in great detail in this book, I argue that power is highly relevant for Kompridis' account of reflective disclosure. I offer a few ways in which a thematization of power relations might complicate and enrich Kompridis' understanding of disclosure.
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  5. Amy Allen (2015). Are We Driven? Critical Theory and Psychoanalysis Reconsidered. Critical Horizons 16 (4):311-328.
    If, as Axel Honneth has recently argued, critical theory needs psychoanalysis for meta-normative and explanatory reasons, this does not settle the question of which version of psychoanalysis critical theorists should embrace. In this paper, I argue against Honneth's favoured version – an intersubjectivist interpretation of Winnicott's object-relations theory – and in favour of an alternative based on the drive-theoretical work of Melanie Klein. Klein's work, I argue, provides critical theorists with a more realistic conception of the person and a richer (...)
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  6. Amy Allen (2014). Herrschaft Begreifen: Anerkennung Und Macht in Axel Honneths Kritischer Theorie. Deutsche Zeitschrift für Philosophie 62 (2):260-278.
    Axel Honneth frames his contribution to the tradition of critical theory as an attempt to do justice to both the structures of social domination in contemporary Western societies and the practical resources for their overcoming. This paper assesses how well Honneth’s critical theory, which centers on the notion of the struggle for recognition, accomplishes the first of these two tasks. I argue that Honneth has yet to offer a fully satisfactory analysis of domination because his recognition model is unable to (...)
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  7. Matthew C. Ally (2012). Ecologizing Sartre's Ontology: Nature, Science, and Dialectics. Environmental Philosophy 9 (2):95-121.
    I argue that Sartre ’s philosophy can be both broadened in its aspirations and deepened in its implications through dialogue with the life sciences. Section 1 introduces the philosophical terrain. Section 2 explores Sartre ’s evolving understanding of nature and human relations with nature. Section 3 explores Sartre ’s perspectives on scientific inquiry, natural history, and dialectical reason. Section 4 outlines recent developments in the life sciences that bear directly on Sartre ’s quiet curiosity about a naturalistic dialectics. Section 5 (...)
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  8. Peter Amato (2011). Decentering and Refocusing Marx. Radical Philosophy Review 14 (2):217-221.
  9. Peter Amato (2003). A Darwinian Left. Social Theory and Practice 29 (3):515-522.
    Singer argues that thinking on the Left insufficiently appropriates the broader insights about life and human nature made possible by Darwin. I think Singer has it backwards: the problem is not that Darwin has insufficiently been allowed to influence thinking on the Left, but, rather, that the meaning of “Darwinism” has been distorted by the wider scientific and intellectual communities broadly as a support for Right-wing views including patriarchy and racism since its early days. That Darwin’s theories have so often (...)
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  10. Stanley Aronowitz (2013). State University of New York (SUNY), Buffalo State. He is Coeditor (with W. Mark Cobb) of Herbert Marcuse: A Critical Reader (Routledge, 2004) and (with Richard Wolin) of Herbert Marcuse's Heideggerian Marxism (University of Ne-Braska Press, 2005). He is the Author of Max Horkheimer and the Foundations. [REVIEW] Radical Philosophy Review 16 (1):397-404.
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  11. Burcu Baykan (2015). To Be-Between, To Pass Between: Becoming “Intermezzo” in Orlan’s Carnal Art. In Leslie Malland (ed.), Time, Space & the Body. UK: Inter-Disciplinary Press E-Books.
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  12. Aaron Bell (forthcoming). Notes on Adorno's 'Resignation'. Telos: Critical Theory of the Contemporary:NA.
    Introduction to and critical examination of Theodor Adorno's essay "Resignation." Deals with the theory/praxis debate, Adorno's confrontation with the radical student movements in the 1960's, and the charge that Adorno was either politically conservative or an ineffective pessimist.
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  13. Aaron Bell (2014). Adorno and the Difficulties of Tradition Today. Telos: Critical Theory of the Contemporary:NA.
    Introduction and critical examination of Theodor Adorno's essay "On Tradition." Explores the problems of a living tradition today and outlines Adorno's ambivalent relationship with American culture during his period in exile.
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  14. Aaron Bell (2011). The Dialectic of Anthropocentrism. In John Sanbonmatsu (ed.), Critical Theory and Animal Liberation. Rowman & Littlefield Publishers. pp. 163--75.
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  15. Seyla Benhabib (1986). Critique, Norm, and Utopia: A Study of the Foundations of Critical Theory. Columbia University Press.
    Displaying an impressive command of complex materials, Seyla Benhabib reconstructs the history of theories from a systematic point of view and examines the origins and transformations of the concept of critique from the works of Hegel to Habermas. Through investigating the model of the philosophy of the subject, she pursues the question of how Hegel´s critiques might be useful for reforumulating the foundations of critical social theory.
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  16. Walter Benjamin (1986). Reflections: Essays, Aphorisms, Autobiographical Writings. Schocken.
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  17. Walter Benjamin (1969). Illuminations: Essays and Reflections. Schocken.
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  18. Richard J. Bernstein (2013). Marcuse's Critical Legacy. Radical Philosophy Review 16 (1):59-71.
    My aim in this paper is to engage in three interrelated tasks. First, I want to take a sweeping look at the historical vicissitudes of the concept of critique—in a style similar to the way in which Marcuse treated key concepts in the 1930s and 1940s, for example, in his famous essay “The Concept of Essence.” Second, my sketch of the history of critique is oriented to exploring Marcuse’s famous essay “Philosophy and Critical Theory.” I believe that in this 1937 (...)
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  19. Matteo Bianchin (2015). From Joint Attention to Communicative Action Some Remarks on Critical Theory, Social Ontology and Cognitive Science. Philosophy and Social Criticism 41 (6):593-608.
    In this article I consider the relevance of Tomasello’s work on social cognition to the theory of communicative action. I argue that some revisions are needed to cope with Tomasello’s results, but they do not affect the core of the theory. Moreover, they arguably reinforce both its explanatory power and the plausibility of its normative claims. I proceed in three steps. First, I compare and contrast Tomasello’s views on the ontogeny of human social cognition with the main tenets of Habermas’ (...)
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  20. Jacob Blumenfeld (2014). Review: Nach Marx (Ed. Jaeggi & Loick). [REVIEW] Marx and Philosophy.
    Nach Marx is a German volume of twenty essays on Marx and social philosophy today, edited by Rahel Jaeggi of Humboldt University in Berlin and Daniel Loick of the Goethe University in Frankfurt. The collection comes from the “Re-thinking Marx” conference in Berlin of 2011, organized by Jaeggi with contributions from philosophers and political theorists who are German-speaking (Hauke Brunkhorst, Alex Demirović, Rainer Forst, Axel Honneth, Rahel Jaeggi, Daniel Loick, Andrea Maihofer, Oliver Marchart, Christoph Menke, Hartmut Rosa, Michael Quante, Titus (...)
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  21. Lieven Boeve (1997). Critical Consciousness in the Postmodern Condition. Philosophy and Theology 10 (2):449-468.
    In an attempt to clarify our present-day postmodern context and to ascertain the critical consciousness of our time, I study a number of main lines of thought in the work of the postmodernist thinkers Wolfgang Welsch, Jean-François Lyotard and Richard Rorty. Afterwards, I elaborate on the position of Jürgen Habermas in the postmodern debate. In the second section I present a schematic overview of this postmodern panorama, pointing out the main similarities and differences of the theorists under consideration. A critical (...)
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  22. Benjamin Boudou (2012). La Traversée du Politique: Derrida Et Ricœur Entre Pureté de la Philosophie Et Tragique de L'Action. Raisons Politiques 45:211-233.
    Cet article propose un examen comparé et critique de la pensée politique de Paul Ric ur et de Jacques Derrida. Il s'agit d'analyser deux manières singulières d'agencer philosophie, éthique et théorie politique. Leur étonnante proximité thématique et leur méfiance commune vis-à-vis d'une politique purement procédurale et libérale ne doivent pas masquer des différends profonds quant à l'interprétation du sens de la justice et de la souveraineté. Le débordement éthique par l'inconditionnalité de l'« événement » chez Derrida s'oppose radicalement au souci (...)
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  23. Arianna Bove (ed.) (2015). Factory of Strategy: Thirty-Three Lessons on Lenin. Cambridge University Press.
    Factory of Strategy is the last of Antonio Negri's major political works to be translated into English. Rigorous and accessible, it is both a systematic inquiry into the development of Lenin's thought and an encapsulation of a critical shift in Negri's theoretical trajectory. Lenin is the only prominent politician of the modern era to seriously question the "withering away" and "extinction" of the state, and like Marx, he recognized the link between capitalism and modern sovereignty and the need to destroy (...)
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  24. Andrew Bowie (2000). The Romantic Connection: Neurath, the Frankfurt School, and Heidegger. British Journal for the History of Philosophy 8 (2):275 – 298.
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  25. Bronner Stephen Eric (2011). Critical Theory: A Very Short Introduction. Oup Usa.
    In its essence, Critical Theory is Western Marxist thought with the emphasis moved from the liberation of the working class to broader issues of individual agency. Critical Theory emerged in the 1920s from the work of the Frankfurt School, who sought to diagnose and cure the ills of society. Bronner provides sketches of major critical thinkers such as George Lukcs and Ernst Bloch, Theodor Adorno and Walter Benjamin, Herbert Marcuse and Jurgen Habermas, as well as many of its seminal texts (...)
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  26. Miguel Candioti (2014). El carácter enigmático de las Tesis sobre Feuerbach y su secreto. Isegoría 50:45-70.
    En 1845 Marx escribió las Tesis sobre Feuerbach, donde subrayaba de manera explícita el lugar fundamental que ocupa la Praxis en su nueva concepción del mundo; y durante el mismo año comenzó la redacción de la parte de La ideología alemana donde también se critica a Feuerbach. Se trata de dos textos de contenido similar, pero que –por la azarosa historia de su respectiva publicación– no pudieron ser cotejados hasta los años veinte del siglo pasado, cuando finalmente vio la luz (...)
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  27. Robin Celikates (2012). Systematic Misrecognition and the Practice of Critique : Bourdieu, Boltanski and the Role of Critical Theory. In Miriam Bankovsky & Alice Le Goff (eds.), Recognition Theory and Contemporary French Moral and Political Philosophy: Reopening the Dialogue. Distributed Exclusively in the Usa by Palgrave Macmillan.
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  28. Subhasis Chattopadhyay (2016). Review of Terry Eagleton's On Evil. [REVIEW] Prabuddha Bharata or Awakened India 121 (March (3)):383-385.
    Terry Eagleton has been reviewed in the light of theism; especially Christianity which he had earlier disowned.
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  29. Jonathan Owen Clark (2015). Aesthetic Negativity and Aisthetic Traits. Critical Horizons: A Journal of Philosophy and Social Theory 16 (1):52-69.
    This article concerns the notion of aesthetic negativity, and related ideas regarding the autonomy of art. After giving some initial definitions and a brief historical sketch of these concepts, we will examine the definition proposed by arguably the greatest thinker of aesthetic negativity, Theodor Adorno, and its recent semiotic reconstruction in the work of Christoph Menke. This reconstruction configures aesthetic negativity and autonomy jointly as the capacity of artworks, and the experiences that they occasion; to processurally negate ‘‘automatic’’ modes of (...)
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  30. Jonathan Owen Clark (2014). Politics and Aesthetics: Partitions and Partitioning in Contemporary Art. Contemporary Aesthetics 12.
    Jacques Rancière has defined the 'distribution of the sensible' as the effect of a type of aesthetico-political decision making that creates a partitioning of the realm of the perceivable in relation to both art and society. The artworld itself constructs its own particular types of curatorial partitioning: between art and non-art, between 'dominant, residual and emergent', and between mainstream and periphery. This essay examines certain 'boundary effects' that come into being as a result of the act of the partitioning itself, (...)
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  31. Marios Constantinou (2011). Allegorical Materialism. Angelaki 16 (1):63 - 78.
    This essay stages a dialectical confrontation between Adorno?Horkheimer on one hand and Benjamin?Badiou on the other against the background of the former's reductive portrait of Ulysses in Dialectic of the Enlightenment, which depicts him as a proto-bourgeois archetype of profit-seeking and acquisitive ethos. In sharp contrast, Walter Benjamin's allegorical materialism foregrounds, by dialectical illumination, hieroglyphic traces of Homeric virtues. These, I argue, are sustained and further amplified by Alain Badiou's topological ethics and loop-politics.
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  32. Claudio Corradetti (forthcoming). Italian Translation and Preface to J.Bohman - Public Deliberation, Pluralism, Complexity and Democracy, MIT Press, Boston: Mass 1996. ssrn.
    Presentazione del curatore italiano (C.Corradetti): È possibile conciliare il pluralismo culturale con la dimensione pubblica della deliberazione? Partendo dall’analisi critica di Rawls e Habermas, James Bohman offre una risposta innovativa alla questione dell’accordo democratico. In tale proposta, parallelamente al rigetto di soluzioni meramente strategiche, viene riabilitata la nozione di compromesso morale nel quadro di un accordo normativo. Mantenendo fede ad una prospettiva composta da elementi normativi e fattuali, l’autore si propone di ampliare le opportunità democratiche nella riconciliazione tra conflitti culturali (...)
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  33. Kimberlé Crenshaw, Neil Gotanda, Gary Peller & Kendall Thomas (eds.) (1996). Critical Race Theory: The Key Writings That Formed the Movement. New Press.
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  34. Matthew Crippen (2007). The Totalitarianism of Therapeutic Philosophy: Reading Wittgenstein Through Critical Theory. Essays in Philosophy 8 (1):3.
    [Excerpted From Editor's Introduction] Matthew Crippen takes this up in a Marcusian critique of Wittgenstein that attends, among other things, to the place of silence in that discourse. Referring to Horkheimer’s citation of the Latin aphorism that silence is consent, Crippen is critical of Wittgenstein’s admonition that we must pass over in silence those matters of which we cannot speak. This raises fascinating questions for critical theory that Crippen explores particularly with reference to Marcuse’s concept of one-dimensionality. To the extent (...)
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  35. Justin Cruickshank (2007). Overcoming Essentialism: Notes on the Underclass Debate. Journal of Critical Realism 3 (1).
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  36. Ronjon Paul Datta (2009). Critical Theory and Social Justice: Review of Honneth's Pathologies of Reason: On The Legacy of Critical Theory. [REVIEW] Studies in Social Justice 3 (1):133-143.
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  37. de Oliveira Nythamar (2010). Towards a Phenomenology of Liberation: A Critical Theory of Race and the Fate of Democracy in Latin America. Veritas: Revista de Filosofia da PUCRS 55 (1):206-226.
    The article argues that the fate of democracy and the future of liberationist thought in Latin America are bound to a self-understanding of the correlative concepts of race, ethnicity, and cultural identity. In order to recast a Latin American philosophy of liberation, we must revisit thus autochthonous accounts of Marxist analysis and critical theory in their very genesis and phenomenological production of meanings.O artigo argumenta que o destino da democracia e o futuro do pensamento liberacionista na América Latina dependem de (...)
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  38. Kevin S. Decker (2012). Perspectives and Ideologies: A Pragmatic Use for Recognition Theory. Philosophy and Social Criticism 38 (2):215-226.
    ‘Recognition’ is a normative concept denoting the ascription of positive status to a group or an individual by (an) other(s). In its larger meaning, it carries the implication that when a group or an individual can justifiably expect such a positive status-ascription, its denial (misrecognition) is unjustified and unethical. I discuss the role that the concept of recognition can play at the intersection of two philosophies, pragmatism and contemporary critical theory. My perspective is one that embraces the ‘pragmatic turn’ in (...)
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  39. Jean-Philippe Deranty (2013). Marx, Honneth and the Tasks of a Contemporary Critical Theory. Ethical Theory and Moral Practice 16 (4):745-758.
    In this paper, I consider succinctly the main Marxist objections to Honneth’s model of critical social theory, and Honneth’s key objections to Marx-inspired models. I then seek to outline a rapprochement between the two positions, by showing how Honneth’s normative concept of recognition is not antithetical to functionalist arguments, but in fact contains a social-theoretical dimension, the idea that social reproduction and social evolution revolve around struggles around the interpretation of core societal norms. By highlighting the social theoretical side of (...)
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  40. Jean-Philippe Deranty (2006). Repressed Materiality: Retrieving the Materialism in Axel Honneth's Theory of Recognition. Critical Horizons 7 (1):113-140.
    The origins of Axel Honneth's theory of recognition lie in his earlier project to correct the conceptual confusions and empirical shortcomings of historical materialism for the purpose of an adequate post-Habermasian critical social theory. Honneth proposed to accomplish this project, most strikingly, by reconnecting critical social theory with one of its repressed philosophical sources, namely anthropological materialism. In its mature shape, however, recognition theory operates on a narrow concept of interaction, which seems to lose sight of the material mediations with (...)
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  41. Ryan Drake (2009). Devices of Shock: Adorno's Aesthetics of Film and Fritz Lang's Fury. Telos: Critical Theory of the Contemporary 2009 (149):151-168.
    Two critical yet comic elements, beyond the more obvious narrative of persecution, reveal themselves in Adorno's recorded nightmare. The first is comic because it so aptly displays his relentless critical impulse despite himself, the way in which theory invades the private sphere of his dreams: even in sleep, Adorno finds himself at once reading phenomena and on guard against a false transcendence from which they could, in the last instance, be deciphered.1 The second is more patently absurd, yet perhaps more (...)
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  42. Friedrich Engels (2010 [1884]). The Origin of the Family, Private Property and the State. Penguin Books.
    The Origin of the Family, Private Property and the State (1884), was a provocative and profoundly influential critique of the Victorian nuclear family. Engels argued that the traditional monogamous household was in fact a recent construct, closely bound up with capitalist societies. Under this patriarchal system, women were servants and, effectively, prostitutes. Only Communism would herald the dawn of communal living and a new sexual freedom and, in turn, the role of the state would become superfluous.
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  43. Friedrich Engels (2010 [1844]). The Condition of the Working-Class in England in 1844. Cambridge University Press.
    Frederich Engels (1820-1895) was a German businessman and political theorist renowned as one of the intellectual founders of communism. In 1842 Engels was sent to Manchester to oversee his father's textile business, and he lived in the city until 1844. This volume, first published in German in 1845, contains his classic and highly influential account of working-class life in Manchester at the height of its industrial supremacy. Engels' highly detailed descriptions of urban conditions and contrasts between the different classes in (...)
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  44. Philomena Essed & David Theo Goldberg (2001). Race Critical Theories: Text and Context. Wiley-Blackwell.
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  45. E. Ferrarese (2015). Habermas: Testing the Political. Thesis Eleven 130 (1):58-73.
    I show how a notion of the political as emerging reality which does not derive from any other logic — as a phenomenon devoid of foundations, of predetermined elements — features in Habermas’s theory of society. There is certainly nothing obvious about such a claim, insofar as the political is conceived, across his entire oeuvre, in relation to the public sphere, which is presented as a social space in which the functions and properties he attributes to language in general are (...)
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  46. David Fiorovanti (2010). Language, Exception, Messianism: The Thematics of Agamben on Derrida. The Bible and Critical Theory 6 (1):5.1-5.12.
    This paper revisits Giorgio Agamben’s text The Time That Remains and through a comparative analysis contrasts the author’s reading of St Paul’s Romans to relevant Derridean thematics prevalent in the text. Specific themes include language, the law, and the subject. I illustrate how Agamben attempts to revitalise the idea of philosophical anthropology by breaking away from the deconstructive approach. Agamben argues that language is an experience but is currently in a state of nihilism. Consequently, the subject has become lost; or, (...)
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  47. Milton Fisk (2012). In Defense of Marxism. Radical Philosophy Review 15 (1):179-202.
    After an extended period in which Marxism received relatively little attention, many of its tenets are now playing a more important role within the left. This essay argues for the relevance today of a number of Marx’s major themes. The Marx I offer here is a conservative Marx. I base this view on his insistence that socialism is needed not to makes us perfect but to save society, in a general sense, from the threats of destruction that it encounters under (...)
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  48. Roger Foster (2011). An Adornian Theory of Recognition? A Critical Response to Axel Honneth's Reification: A New Look at an Old Idea. International Journal of Philosophical Studies 19 (2):255 - 265.
    International Journal of Philosophical Studies, Volume 19, Issue 2, Page 255-265, May 2011.
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  49. Roberto Frega (2014). Between Pragmatism and Critical Theory: Social Philosophy Today. [REVIEW] Human Studies 37 (1):57-82.
    This paper aims at renovating the prospects for social philosophy through a confrontation between pragmatism and critical theory. In particular, it contends that the resources of pragmatism for advancing a project of emancipatory social philosophy have so far been neglected. After contrasting the two major traditions in social philosophy—the analytical and the critical—I proceed to outline the main traits of a pragmatist social philosophy. By inscribing pragmatism within the tradition of social philosophy, my aim is to promote a new understanding (...)
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  50. Fabian Freyenhagen (2015). Honneth on Social Pathologies: A Critique. Critical Horizons: A Journal of Philosophy and Social Theory 16 (2):131-152.
    Over the last two decades, Axel Honneth has written extensively on the notion of social pathology, presenting it as a distinctive critical resource of Frankfurt School Critical Theory, in which tradition he places himself, and as an alternative to the mainstream liberal approaches in political philosophy. In this paper, I review the developments of Honneth's writing on this notion and offer an immanent critique, with a particular focus on his recent major work "Freedom's Right". Tracing the use of, and problems (...)
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