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  1. Shopping Malls, Consumer Culture and the Reshaping of Public Space in Egypt.M. Abaza - 2001 - Theory, Culture and Society 18 (5):97-122.
    Egypt witnessed in the last decade, as in many Southeast Asian mega-cities, the reshaping of public space through the creation of new shopping malls and recreation places. This went hand in hand with the `gentrification' of certain areas of the city of Cairo, which is continuing at the expense of pushing away the poor. The 1980s and 1990s also witnessed increasing prosperity among certain classes and the appropriation of new consumer lifestyles. This article attempts to look at the variations of (...)
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  2. Turning or Spinning? Charles Taylor's Catholicism: A Reply to Ian Fraser.Ruth Abbey - 2006 - Contemporary Political Theory 5 (2):163-175.
    Charles Taylor's work has recently taken a religious turn, with Taylor becoming more explicit about his own religious faith and its influence on his thinking. Ian Fraser offers a systematic, critical exploration of the nature of Taylor's Catholicism as it appears in his writings. This reply to Fraser endorses his belief in the importance of looking carefully at Taylor's religious views. However, it raises doubts about some of Fraser's particular arguments and conclusions, and aims to foster a clearer understanding of (...)
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  3. The Northern Danelaw: Its Social Structure, C. 800-1100. D. M. Hadley.Richard Abels - 2002 - Speculum 77 (4):1297-1299.
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  4. Indian Approaches to the Theology of Liberation.N. Abeyasingha - 1979 - New Blackfriars 60 (709):270-280.
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  5. The Arab as Spectacle: Race, Gender and Representation in Australian Popular Culture.Paula Abood - unknown
    This thesis, The Arab as Spectacle, is about representation. It is about the limits and the contradictions of representation. It is about the burden and the violence of representation. It is about the persistence of Orientalism and how the hierarchies of race and gender intersect with discourses on sexuality to inform and inflect the representation of Arabs in contemporary literary and media spheres of Australian popular culture. This thesis comprises two sections. Part One is a research dissertation that explores the (...)
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  6. From Folk Psychology to Deontology: Nancy Fraser on Redistribution and Recognition.Mitchell Aboulafia - 2005 - Contemporary Pragmatism 2 (2):127-144.
    Nancy Fraser has challenged the view that issues of identity are more central to political and social reform than attention to economic disparities. Fraser proposes a status model of recognition that treats recognition as a question of justice, rather than as a question of self-realization. In addition to appealing to the deontological, she also draws on folk paradigms and addresses them in a manner that reflects a sympathy with pragmatism. This article highlights difficulties that Fraser faces by incorporating the deontological (...)
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  7. Contemporary Philosophical Thinking in Africa and Asia in the Light of the Afro-Asian Philosophy Association (AAPA).Mona Abousenna - 1995 - Journal of Value Inquiry 29 (1):129-135.
  8. Freedom in the Arab World: Concepts and Ideologies in Arabic Thought in the Nineteenth Century.Wael Abu-'Uksa - 2016 - Cambridge University Press.
    A preoccupation with the subject of freedom became a core issue in the construction of all modern political ideologies. Here, Wael Abu-'Uksa examines the development of the concept of freedom in nineteenth-century Arab political thought, its ideological offshoots, their modes, and their substance as they developed the dynamics of the Arabic language. Abu-'Uksa traces the transition of the idea of freedom from a term used in a predominantly non-political way, through to its popularity and near ubiquity at the dawn of (...)
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  9. Before European Hegemony: The World System A.D. 1250-1350.Janet L. Abu-Lughod - 1992 - Science and Society 56 (2):226-228.
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  10. Akan Ethics: A Study of the Moral Ideas and the Moral Behaviour of the Akan Tribes of Ghana.C. A. Ackah - 1988 - Ghana Universities Press.
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  11. Becoming More Fully Human.Denise Ackermann - 2011 - In John de Gruchy (ed.), The Humanist Imperative in South Africa. African Sun Media. pp. 67.
  12. Transatlantic Encounters.David Keith Adams, Maurizio Vaudagna, Gèunter H. Lenz & Peter J. Ling - 2000
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  13. Reinstating Humanistic Categories.E. M. Adams - 2001 - Review of Metaphysics 55 (1):21 - 39.
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  14. Melville on the White Man's War Against the American Indian.Joyce Adler - 1972 - Science and Society 36 (4):417 - 442.
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  15. Discussion of a Paper by Ludwig Marcuse on the Relationship of Need and Culture in Nietzsche (July 14, 1942).Theodor Adorno, Günter Anders & Max Horkheimer - 2001 - Constellations 8 (1):130-135.
  16. Is Postmodernism Meaningful in Yoruba?Adeshina Afolayan - 2008 - Journal of Social Philosophy 39 (2):209–224.
  17. Review: Asking the Right Question: Two Engagements with Islam and Modernity. [REVIEW]Hussein Agrama - 2006 - Political Theory 34 (5):647 - 656.
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  18. Culture and Freedom.Marin Aiftinca - 2001
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  19. Pluralism and the Search for Community: The Social Thought of American Cultural Pluralists.Everett Helmut Akam - 1990 - Dissertation, The University of Rochester
    The intellectual tradition known as cultural pluralism has fallen into extreme disfavor among most historians and social theorists. According to these critics, cultural pluralists such as Randolph Bourne and Horace Kallen were misled into placing undue importance upon the realm of culture in their search for a democratic community. Accordingly, cultural pluralism, at best, offered a superficial analysis of American society and, at its worst, undermined the very foundation of a shared public life. By these lights, cultural pluralists therefore led (...)
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  20. Turkey, Secularism and the EU: A View From Damascus.S. J. Al-Azam - 2011 - Philosophy and Social Criticism 37 (4):449-457.
    This article deals with the impact of the free, democratic and peaceful accession to power of the Islamic Justice and Development Party (JDP) in Turkey on the Arab world in general and on the Islamic currents active in Arab societies in particular. A main point is looking into how Arab political formations and especially political Islam are trying to make sense out of such recent developments in Turkey as: (1) the fact that traditionally reviled Turkish secularism, Kemalism and westernism could (...)
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  21. Recognition.John Albee - 1874 - Journal of Speculative Philosophy 8 (3):260 -.
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  22. Undressing Difference: The Hijab in the West.Anita L. Allen - manuscript
    On March 15, 2006, French President Jacques Chirac signed into law an amendment to his country's education statute, banning the wearing of conspicuous signs of religious affiliation in public schools. Prohibited items included a large cross, a veil, or skullcap. The ban was expressly introduced by lawmakers as an application of the principle of government neutrality, du principe de laïcité. Opponents of the law viewed it primarily as an intolerant assault against the hijab, a head and neck wrap worn by (...)
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  23. New Minorities, Old Conflicts: Asian and West Indian Migrants in Britain.Sheila Allen - 1972 - Science and Society 36 (4):480-483.
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  24. Recognition.Arthur Allin - 1896 - Psychological Review 3 (5):542-545.
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  25. Rights: Educational Not Cultural.Oksenberg Rorty Amelie - 1995 - Social Research 62 (1).
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  26. What Personal Responsibilities Facilitate the Construction of a Cultural Democracy? Involvement of the Public in the Construction of a Cultural Democracy.Alice Anberrée - 2012 - Proceedings of the International Association for Business and Society 23:261-272.
    In France a difference has been established between cultural popularization and cultural democracy. The former is aimed at spreading works of art in as large a way as possible; the latter emphasizes the participation of the public. From there, we argue that moving from cultural popularization towards cultural democracy can lead to a shift in responsibilities from professionals towards the general public. With reference to the theoretical background of reception, appropriation and participation, we lead a participant observation on three different (...)
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  27. Cosmopolitanism and Democracy: Global Governance Without a Global State.Sharon Anderson-Gold - 2009 - Social Philosophy Today 25:209-222.
    Global governance has become a topic of interest to many contemporary political theorists. Issues arising from the nature of global markets and multinational corporations can no longer be locally contained. These developments signal the decline of the nation state and therewith the end of the liberal moral and political theory that justified national institutions. The alternative possible orders appear bleak, including anarchy, hegemonic power or the most horrific of all specters, the liberty crushing “world state.” Kant’s cosmopolitan theory of justice (...)
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  28. Human Rights, Cultural Identity, and Democracy.Sharon Anderson-Gold - 2007 - Social Philosophy Today 23:57-68.
    This paper traces the evolution of the international concept of a human right to culture from a general and individual right of participation in the public life of a state (1966, Article 27 of the IC of Civil and Political Rights), to a group right to a cultural identity (1992 Declaration on the rights of persons belonging to national or ethnic, religious or linguistic minorities). I argue that the original generic formulation of the human right to culture reflected the nineteenth-century (...)
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  29. Cosmopolitanism and Cultural Pluralism.Sharon Anderson-Gold - 2000 - Social Philosophy Today 15:25-40.
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  30. Citizenship, Identity and the Politics of Multiculturalism: The Rise of Muslim Consciousness. By Nasar Meer.Mats Andrén - 2012 - The European Legacy 17 (5):685 - 685.
    The European Legacy, Volume 17, Issue 5, Page 685, August 2012.
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  31. National Identity, Citizenship and Immigration: Putting Identity in Context.Eleni Andreouli & Caroline Howarth - 2013 - Journal for the Theory of Social Behaviour 43 (3):361-382.
    In this paper we suggest that there is a need to examine what is meant by “context” in Social Psychology and present an example of how to place identity in its social and institutional context. Taking the case of British naturalisation, the process whereby migrants become citizens, we show that the identity of naturalised citizens is defined by common-sense ideas about Britishness and by immigration policies. An analysis of policy documents on “earned citizenship” and interviews with naturalised citizens shows that (...)
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  32. What If Value and Rights Lie Foundationally in Groups? The Māori Case.Andrew Sharp - 1999 - Critical Review of International Social and Political Philosophy 2 (2):22-23.
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  33. Michael Keith & Steve Pile Eds, Place and the Politics of Identity.K. Ansell-Pearson - forthcoming - Radical Philosophy.
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  34. The Conduct of Life.Ruth Nanda Anshen - 1952 - Review of Metaphysics 6 (1):115 - 122.
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  35. Negotiating Diversity: Liberalism, Democracy and Cultural Difference Matthew Festenstein.D. Archard - 2007 - Contemporary Political Theory 6 (4):496.
  36. Negotiating Diversity: Liberalism, Democracy and Cultural Difference.David Archard - 2007 - Contemporary Political Theory 6 (4):496-497.
  37. Introduction: A Linguistic/Discursive Space for All?: Perspectives on Minority Languages and Identity Across Europe.Dawn Archer, Christopher Williams & Paul Fryer - 2013 - Pragmatics and Society 4 (2):127-136.
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  38. El Reverso de la Diferencia.Benjamín Arditi - 2000 - Cinta de Moebio 7.
    Si las diferencias se rehúsan a cruzarse o contaminarse entre ellas, el mestizaje o hibridación termina siendo reemplazado por la lógica del desarrollo separado que es característica del apartheid. Con ello el mundo múltiple deviene un mosaico de fragmentos aislados y autoreferenciales. En el límite..
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  39. Waterfront Workers of New Orleans: Race, Class, and Politics, 1863-1923.Eric Arnesen - 1996 - Science and Society 60 (4):500-504.
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  40. Education and Culture in the Political Thought of Aristotle.Larry Arnhart - 1986 - International Studies in Philosophy 18 (1):95-96.
  41. The Congress for Cultural Freedom, Minerva, and the Quest for Instituting “Science Studies” in the Age of Cold War.Elena Aronova - 2012 - Minerva 50 (3):307-337.
    The Congress for Cultural Freedom is remembered as a paramount example of the “cultural cold wars.” In this paper, I discuss the ways in which this powerful transnational organization sought to promote “science studies” as a distinct – and politically relevant – area of expertise, and part of the CCF broader agenda to offer a renewed framework for liberalism. By means of its Study Groups, international conferences and its periodicals, such as Minerva, the Congress developed into an influential forum for (...)
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  42. Trudeau or Taylor? The Central Question.Hilliard Aronovitch - 2005 - Critical Review of International Social and Political Philosophy 8 (3):309-325.
    Abstract Juxtaposing Pierre Trudeau and Charles Taylor allows for assessing not simply an epoch in Canadian political life but more fundamentally two contrasting visions of modern government and society. The key is not in the usual contrasts: liberalism versus communitarianism or individual rights versus collective rights; but in the opposition between Trudeau?s centralized and Taylor?s decentralized vision of federalism. What emerges from analyzing that familiar difference is significant and ironic. While Taylor?s view seems more cognizant of government?s formative activity and (...)
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  43. Ensayos Sobre Filosofía Política y Cultura.O. Astorga - 2006 - Universidad Central de Venezuela, Ediciones de la Biblioteca.
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  44. [Book Review] the Struggle for Recognition, the Moral Grammar of Social Conflicts. [REVIEW]Honneth Axel - 1998 - In Stephen Everson (ed.), Ethics. Cambridge University Press. pp. 108--3.
  45. Pedagogical Recognition.Raquel Ayala - 2010 - Phenomenology and Practice 4 (1):5-29.
    Pedagogical activity, be it of parents or teachers, continuously requires us to meet children's and youngsters' deep ethical needs. In our daily relationships with them, recognition is one of the most frequent and essential ingredients of our educational activity. But, what does being recognized mean? When does this everyday practice become genuinely pedagogical?This phenomenological inquiry explores pedagogical recognition, an experience of an essentially ethical sense. Through our words, actions, decisions, etc., we offer children and young people effective learning experiences about (...)
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  46. Against the Politics of Fear: On Deliberation, Inclusion and the Political Economy of Trust.A. Azmanova - 2011 - Philosophy and Social Criticism 37 (4):401-412.
    This is an inquiry into the economic psychology of trust: that is, what model of the political economy of complex liberal democracies is conducive to attitudes that allow difference to be perceived in the terms of ‘significant other’, rather than as a menacing or an irrelevant stranger. As a test case of prevailing perceptions of otherness in European societies, I examine attitudes towards Turkey’s accession to the European Union.
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  47. Dilemmas of Multiculturalism.H. E. Baber - 2012 - The Monist 95 (1):3-16.
    Most contemporary societies are ethnically and culturally diverse. Responding to diversity is a challenge--for the United States, a 'nation of immigrants', for post-colonial states of the global south, cobbled together from diverse ethnic groups, and for European nations experiencing mass immigration.
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  48. Philosophy as Cultural Politics.Michael Bacon - 2008 - Critical Horizons 9 (1):102-104.
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  49. Richard Rorty, Philosophy as Cultural Politics (Cambridge: Cambridge University Press, 2007), Paperback, Isbn 9780521698351, 218 Pages,£ 15.99. [REVIEW]Michael Bacon - 2008 - Critical Horizons 9 (1):102-104.
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  50. The Cultural Conditions of Transnational Citizenship.V. Bader - 1997 - 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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