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  1.  8
    Taking Back Philosophy: A Multicultural Manifesto by Bryan W. Van Norden.Barry Allen - 2020 - Common Knowledge 26 (2):354-355.
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  2.  2
    The Anthropologist, the Moralist, and the Diplomat.Anders Blok - 2020 - Common Knowledge 26 (2):212-229.
    This guest column asks how Bruno Latour has contributed to any present and future refiguring of relations between the sciences and the humanities. To answer the question, it traces three select and shifting figures of knowledge by means of which Latour himself has been charting his progress—from the anthropologist, charged with unraveling techno-scientific networks, to the moralist, participating in the parliament of nature, to the diplomat, negotiating the moderns’ many modes of existence. Rather than a neat blueprint for carving up (...)
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  3.  2
    Dilemmas of Sharing Religious Space.Katia Boissevain - 2020 - Common Knowledge 26 (2):290-297.
    Christianity has a long presence in the Maghreb, dating back to Roman imperial times. Eventually it became a mostly Muslim region, but in the late nineteenth century, the Roman Catholic Church embarked on a vast mission of church building, in part to assist the French colonial endeavor. In Tunisia, political independence in 1956 was accompanied by a further reinvigoration of Christianity, and, over the last twenty years, conversion to Christianity has been on the rise. Beginning in 2003, workers and students (...)
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  4.  3
    Ian Watt: The Novel and the Wartime Critic by Marina MacKay.William M. Chace - 2020 - Common Knowledge 26 (2):355-356.
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  5.  3
    Modernism and the Law by Robert Spoo.William M. Chace - 2020 - Common Knowledge 26 (2):358-359.
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  6.  2
    Calendars of Exopraxis.Aude Aylin de Tapia - 2020 - Common Knowledge 26 (2):308-332.
    In the nineteenth-century Ottoman empire, Cappadocia, in the heart of Anatolia, was one of the last regions where Rum Orthodox Christians cohabited with Muslims in rural areas. Among the main aspects of everyday coexistence were the beliefs and ritual practices that, shared by Muslim and Christian individuals, blurred religious belonging as it is traditionally defined. Anthropologists and ethnologists have studied exopraxis broadly, while historians have neglected the topic until recently. In the case of anthropologists, studies have mostly focused on the (...)
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  7.  3
    The Girl From the Metropol Hotel: Growing Up in Communist Russia by Ludmilla Petrushevskaya.Caryl Emerson - 2020 - Common Knowledge 26 (2):353-353.
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  8.  2
    Introduction.Benoît Fliche - 2020 - Common Knowledge 26 (2):251-260.
    Exopraxis—a term for religious practices in places of worship associated with a religion not one’s own—is often associated with heteropraxis, a term for unorthodox religious practices. Heteropraxes, which may be shared by members of more than one religion, can diverge so widely from the orthopraxy and even orthodoxy of a dominant religion that government authorities will make strenuous attempts to suppress them. In Muslim Turkey, a growing proportion of the supporters of Sunni orthodoxy regard the veneration of certain trees, stones, (...)
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  9.  4
    Votive Exopraxis.Benoît Fliche & Manoël Pénicaud - 2020 - Common Knowledge 26 (2):261-275.
    Twice a year, the Greek Orthodox Monastery of St. George on the island of Büyükada, off the coast of Istanbul, attracts tens of thousands of Muslim pilgrims who come to make heterogenous and inventive votive offerings. Since these visitors are not Christians, their behavior is a form of exopraxis, which is the subject of the issue of Common Knowledge in which this contribution appears. Due to its scope and dynamism, this shared pilgrimage is perhaps the most important in the contemporary (...)
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  10.  3
    Troy, Carthage, and the Victorians: The Drama of Classical Ruins in the Nineteenth-Century Imagination by Rachel Bryant Davies.Richard Jenkyns - 2020 - Common Knowledge 26 (2):360-360.
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  11.  2
    Disciplinary Translations.Casper Bruun Jensen - 2020 - Common Knowledge 26 (2):230-250.
    Early in his career, Bruno Latour’s limited readership consisted mainly of the research community in science and technology studies that he helped to inaugurate. Today the situation could hardly be more different. Latour is now subject to the “translations”—the processes by which ideas travel—that he has provided such powerful tools for analyzing. He has become a “mutable mobile”—eminently transportable but always changing as he goes—that in different contexts exists as a variety of conceptual characters or figurations. As the Latour network (...)
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  12.  2
    The School of Montaigne in Early Modern Europe by Warren Boutcher; Montaigne: A Life by Philippe Desan.Neil Kenny - 2020 - Common Knowledge 26 (2):357-357.
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  13.  3
    Death Be Not Proud: The Art of Holy Attention by David Marno.Yaakov Mascetti - 2020 - Common Knowledge 26 (2):354-354.
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  14.  2
    Shadow and Substance: Eucharistic Controversy and English Drama Across the Reformation Divide by Jay Zysk.Yaakov Mascetti - 2020 - Common Knowledge 26 (2):359-359.
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  15.  2
    Hong Kong: Wake-Up Call.Jeffrey M. Perl - 2020 - Common Knowledge 26 (2):197-211.
    In this piece, the editor of Common Knowledge offers excerpts from his two-year correspondence with a reader in Hong Kong, who was drawn to arguments made in the journal about maintaining “quietism and resistance in the face of vile behavior.” In the summer and fall of 2019, during the insurrection in Hong Kong, his correspondent shifts rapidly from taking comfort in CK’s defense of quietism to a full embrace of “uncivil disobedience.” She implies that the solidarity the editor expresses with (...)
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  16.  3
    This Thing of Darkness: Eisenstein’s Ivan the Terrible in Stalin’s Russia by Joan Neuberger.Kevin M. F. Platt - 2020 - Common Knowledge 26 (2):361-361.
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  17.  1
    Exopraxes of Predation and the Use of Alterity in Cape Verde.Christophe Pons - 2020 - Common Knowledge 26 (2):298-307.
    As part of a cluster of articles on religious exopraxis, within a larger symposium on xenophilia, this essay protests against the optimistic casting of exopraxis as a sign of fluidity, porosity, and openness. It argues instead that the pragmatic capacity to navigate alien practices and spaces of devotion can also be predatory. There are cases in which exopraxis amounts to an act of predation on what makes a religion to which one does not belong successful, and there are cases in (...)
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  18.  2
    The Works and Days of Daniil Ivanovich.Aleksandr Skidan - 2020 - Common Knowledge 26 (2):336-352.
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  19.  2
    Baron Wenckheim’s Homecoming by László Krasznahorkai.George Szirtes - 2020 - Common Knowledge 26 (2):362-362.
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  20.  2
    Paper Minds: Literature and the Ecology of Consciousness by Jonathan Kramnick.Miguel Tamen - 2020 - Common Knowledge 26 (2):363-363.
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  21.  1
    This Is Our Professional Feast.Detelina Tocheva - 2020 - Common Knowledge 26 (2):276-289.
    An annual celebration called the Day of the Driver, held in the vicinity of a chapel in the central southern part of the Rhodope Mountains of Bulgaria, is a professional as well as Orthodox Christian feast in which Bulgarian Sunni Muslims have participated at least since the fall of the communist regime in 1989. Based on ethnographic fieldwork, this article shows that the protracted workings of the socialist elevation of work identity are expressed in this ritual that has developed under (...)
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  22.  2
    The Works and Days of Aleksandr Skidan.Matvei Yankelevich - 2020 - Common Knowledge 26 (2):333-335.
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  23.  1
    Earth.Gunnhild Øyehaug - 2020 - Common Knowledge 26 (2):364-367.
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  24.  1
    Snow.Gunnhild Øyehaug - 2020 - Common Knowledge 26 (2):368-369.
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