Search results for 'Emmanuel Bourdieu' (try it on Scholar)

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  1.  15
    Emmanuel Bourdieu (1998). L'analytique de la Représentation Chez Peirce. La Genèse de la Théorie des Catégories André de Tienne Bruxelles, Publication des Facultés Universitaires Saint-Louis, 1996, 412 P. [REVIEW] Dialogue 37 (1):175.
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  2. Emmanuel Bourdieu (1998). L'analytique de la Représentation Chez Peirce. La Genèse de la Théorie des Catégories. Dialogue 37 (1):175-178.
     
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  3. Jill Forbes, Michael Kelly & Pierre Bourdieu (1993). Pierre Bourdieu. Alpha Academic.
     
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  4. Michael Grenfell, Kelly & Pierre Bourdieu (1999). Pierre Bourdieu Language, Culture, and Education : Theory Into Practice.
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  5.  17
    Pierre Bourdieu (2011). With Weber Against Weber: In Conversation With Pierre Bourdieu1 Pierre Bourdieu, Franz Schultheis, and Andreas Pfeuffer Translated by Simon Susen2. [REVIEW] In Simon Susen & Bryan S. Turner (eds.), The Legacy of Pierre Bourdieu: Critical Essays. Anthem Press. pp. 111.
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  6.  2
    Pierre Bourdieu (2010). Conjonctions, conjonctures, conjectures. Introduction aux notes prises par Pierre Bourdieu en décembre 1981 et janvier 1982 lors des réunions à la CFDT et des conférences de presse en soutien à Solidarnosc. [REVIEW] Revue Agone 44:181-198.
    PrésentationIssues des archives du Collège de France et restées inédites jusqu’à ­présent, ces notes ont été prises par Pierre Bourdieu lors des réunions organisées au cours de la mobilisation de décembre 1981 après le coup d’État survenu en Pologne. Observateur critique en même temps que protagoniste du mouvement, le sociologue y livre une vision particuliè­rement désenchantée des luttes symboliques menées par les universitaires, les intellectuels et les syndicalistes engagés dans l’action p..
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  7. Pierre Bourdieu, Franz Schultheis & Andreas Pfeuffer (2011). With Weber Against Weber: In Conversation with Pierre Bourdieu. Translated by Simon Susen. In Simon Susen & Bryan S. Turner (eds.), The Legacy of Pierre Bourdieu: Critical Essays. Anthem Press. pp. 111--124.
     
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  8.  7
    Steven M. Emmanuel (1989). Kierkegaard On Doctrine: A Post–Modern Interpretation: STEVEN M. EMMANUEL. Religious Studies 25 (3):363-378.
    Though Kierkegaard never explicitly formulated a theory of religious doctrine, he did have a clear position on the role that Christian doctrine ought to play in the lives of believers. Briefly stated, he maintained that Christianity, as a human activity, involves more than merely believing certain propositions about matters of fact. The doctrines of Christianity take on a true religious significance only when they are given the power to transform the lives of those who accept them; only when they are (...)
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  9. Pierre Bourdieu (1998). 15 From Distinction Pierre Bourdieu. In Carolyn Korsmeyer (ed.), Aesthetics: The Big Questions. Blackwell. pp. 2--150.
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  10. Pierre Bourdieu & Derek Robbins (eds.) (2004). Pierre Bourdieu. Sage Publications.
     
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  11. Pierre Bourdieu (2007). Pierre Bourdieu 164. In Diarmuid Costello & Jonathan Vickery (eds.), Art: Key Contemporary Thinkers. Berg. pp. 163.
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  12.  10
    Marc Neuberg (2000). Savoir-Faire. Contribution À Une Théorie Dispositionnelle de l'Action Emmanuel Bourdieu Paris, Éditions du Seuil, 1998, 287 P. [REVIEW] Dialogue 39 (02):422-.
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  13. Jean-Philippe Uzel (1999). Emmanuel Bourdieu, Savoir faire : contribution à une théorie dispositionnelle de l'action, Paris : Seuil, 1998, 279 p.Emmanuel Bourdieu, Savoir faire : contribution à une théorie dispositionnelle de l'action, Paris : Seuil, 1998, 279 p. [REVIEW] Horizons Philosophiques 10 (1):171-172.
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  14. Emmanuel Terray (1996). Réflexions sur la violence symbolique: Autour de Pierre Bourdieu. Actuel Marx 20:11-25.
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  15.  1
    Jacques Derrida (1999). Adieu to Emmanuel Levinas. Stanford University Press.
    This volume contains the speech given by Derrida at Emmanuel Levinas’s funeral on December 27, 1995, and his contribution to a colloquium organized to mark the first anniversary of Levinas’s death.
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  16. Adriaan Peperzak (1997). Beyond: The Philosophy of Emmanuel Levinas. Northwestern University Press.
    Although Emmanuel Levinas is widely respected as one of the classic thinkers of our century, the debate about his place within Continental philosophy continues. In _Beyond: The Philosophy of Emmanuel Levinas,_ Adriaan Theodoor Peperzak shows Levinas's thought to be a persistent attempt to point beyond the borders of an economy where orderly interests and ways of reasoning make us feel at home--beyond the world of needs, beyond the self, beyond politics and administration, beyond logic and ontology, even beyond (...)
     
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  17.  17
    Edith Wyschogrod (2000). Emmanuel Levinas: The Problem of Ethical Metaphysics. Fordham University Press.
    Edith Wyschogrod presents the first full-length study in English of the important contemporary French philosopher Emmanuel Levinas. It is a revision of the author’s earlier study and includes discussions of his recent writings as well as current scholarship. Dr. Wyschogrod’s extensive discussion of Levinas's relation to Judaism, especially his use of literature from the Torah and other religious writings, will be of interest to religious scholars. The author compares Levinas’s thought with that of his contemporaries, most notably Jacques Derrida (...)
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  18. Adriaan Theodoor Peperzak & Emmanuel Lévinas (1993). To the Other an Introduction to the Philosophy of Emmanuel Levinas.
     
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  19.  27
    Charles Camic (2011). Bourdieu's Cleft Sociology of Science. Minerva 49 (3):275-293.
    The paper examines Pierre Bourdieu’s extensive writings on the production of scientific knowledge. The study shows that Bourdieu offered not one but two - significantly different - approaches to scientific knowledge production, one formulated in his theoretical, or programmatic, writings on the subject, the other developed in his empirical writings. Addressing the question as to the relevance of Bourdieu’s work for science studies, the analysis argues that the former of these two approaches is at once very visible (...)
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  20.  11
    Gérôme Truc (2011). Narrative Identity Against Biographical Illusion: The Shift in Sociology From Bourdieu to Ricœur. Études Ricoeuriennes / Ricoeur Studies 2 (1):150-167.
    Since the publication of Oneself as Another , many sociologists have referred to the work of Paul Ricœur, some of them considering his notion of narrative identity to be a useful means of analyzing some aspects individual identity left unresolved by Bourdieu’s notion of habitus . Bourdieu had, however, already discredited the sociological relevance of the notion of narrative in his 1986 article “The Biographical Illusion.” Through a careful re-reading of both texts, this article will determine to what (...)
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  21.  22
    Camil Ungureanu (2013). Bourdieu and Derrida on Gift: Beyond “Double Truth” and Paradox. [REVIEW] Human Studies 36 (3):393-409.
    Bourdieu and Derrida share a focus on the ambiguity of the practice of gift relationships already pointed out by Mauss. From Bourdieu’s perspective, the question of gratuity is epistemically futile, as it veils the objective truth of gift-giving, yet ethically and politically relevant, as it refers to a hypocrisy which can be instrumental to enhancing civic virtue and solidarity. Bourdieu’s “scientific humanism,” however, implausibly reduces this ambiguity to interest maximization, and aims to build a solidaristic democracy by (...)
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  22. Richard Shusterman (ed.) (1999). Bourdieu: A Critical Reader. Wiley-Blackwell.
    This Critical Reader provides a new perspective on the work of France's foremost social theorist Pierre Bourdieu, by examining its philosophical import and promoting a fruitful dialogue between Bourdieu and philosophers in the English-speaking world. The contributors include leading philosophers who critically assess Bourdieu's philosophical theories and their significance from diverse philosophical perspectives to reveal which dimensions of his thought are the most useful for philosophy today. These discussions also raise important questions about the current institutional limits (...)
     
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  23.  95
    Ernst Wolff (2010). Technicity of the Body as Part of the Socio-Technical System: The Contributions of Mauss and Bourdieu. Theoria 76 (2):167-187.
    The aim of this article is to contribute to a philosophy of technics by proposing an answer to the following question: what is the nature of the human body as an element of technical systems? The argument focuses on an examination of the phenomenon of bodily technics. This examination is guided by the conviction that Pierre Bourdieu's social theory can be read as contributing significantly to an answer to the above question. However, since Bourdieu's project is not directly (...)
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  24.  7
    Nikolaus Fogle & Georg Theiner (forthcoming). The ‘Ontological Complicity’ of Habitus and Field: Was Bourdieu an ‘Externalist’? In Duncan Pritchard, Orestis Palermos & Adam Carter (eds.), Socially Extended Epistemology. Oxford University Press.
    Our aim in this chapter is to contribute to a greater appreciation of Bourdieu’s work within debates on embodied, extended and distributed cognition, grouped under the general heading of externalism (Rowlands 2003, Carter et al. 2014). We seek to draw out several pertinent elements of Bourdieu’s theory of social practice, and show how they variously resonate with, enrich, or problematize key externalist theses. We begin with an overview of the main elements of Bourdieu’s theoretical enterprise, in order (...)
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  25.  18
    Michalinos Zembylas (2007). Emotional Capital and Education: Theoretical Insights From Bourdieu. British Journal of Educational Studies 55 (4):443-463.
    This article seeks to explore existing conceptualisations of emotional capital in educational research, and to undertake a critical analysis of these conceptualisations, including a reflection on my own explorations of teachers' and students' emotional practices. Drawing from Bourdieu's work, I offer a theoretical discussion of how emotional capital as a conceptual tool suggests a historically situated analysis of the often unrecognised mechanisms and emotion norms serving to maintain certain 'affective economies'. This point is made in reference to a brief (...)
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  26.  6
    Samuel Keith Duncan (2016). Interpreting Huizinga Through Bourdieu: A New Lens for Understanding the Commodification of the Play Element in Society and Its Effects on Genuine Community. Cosmos and History: The Journal of Natural and Social Philosophy 12 (1):37-66.
    This article explores the transformation of play in the sport field by combining Johan Huizinga’s historical observations of play with Pierre Bourdieu’s concepts of field, capital and habitus, using Australian football in the AFL as a case study. By developing this theory, this analysis provides a means of understating how the economic and media fields have transformed play, which has ultimately weakened the community. Furthermore, by interpreting Huizinga’s observations using Bourdieu’s concepts, I have provided Huizinga’s observations with a (...)
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  27.  4
    Wendy McGuire (2016). Cross-Field Effects of Science Policy on the Biosciences: Using Bourdieu’s Relational Methodology to Understand Change. Minerva 54 (3):325-351.
    This paper is based on a study that explored the responses of bioscientists to changes in national science policy and research funding in Canada. In the late 1990s, a range of new science policies and funding initiatives were implemented, linking research funding to Canada’s competitiveness in the ‘global knowledge economy’. Bourdieu’s theory of practice is used to explore the multi-scalar, cross-field effects of global economic policy and national science policy on scientific practice. While most science and educational policy studies (...)
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  28.  21
    Adriaan Theodoor Peperzak (ed.) (1995). Ethics as First Philosophy: The Significance of Emmanuel Levinas for Philosophy, Literature, and Religion. Routledge.
    Ethics as First Philosophy brings together original essays by an outstanding group of international scholars that discuss the work of Emmanuel Levinas. The book explores the significance of Levinas' work for philsophy, psychology and religion. Ethics as First Philosophy comprises an excellent collection of work on this major contemporary thinker. The book presents Levinas philosophy from a wide and well-balanced variety of perspectives. The contributions range from thematic discussions of Levinas central concepts to explorations of his affinities and differences (...)
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  29.  29
    Gabriel Peters (2012). The Social as Heaven and Hell: Pierre Bourdieu's Philosophical Anthropology. Journal for the Theory of Social Behaviour 42 (1):63-86.
    Many authors have argued that all studies of socially specific modalities of human action and experience depend on some form of “philosophical anthropology”, i.e. on a set of general assumptions about what human beings are like, assumptions without which the very diagnoses of the cultural and historical variability of concrete agents' practices would become impossible. Bourdieu was sensitive to that argument and, especially in the later phase of his career, attempted to make explicit how his historical-sociological investigations presupposed and, (...)
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  30. Emmanuel Lévinas & Jacques Rolland (1984). Emmanuel Levinas.
     
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  31.  34
    Douglas McKnight & Prentice Chandler (2012). The Complicated Conversation of Class and Race in Social and Curricular Analysis: An Examination of Pierre Bourdieu's Interpretative Framework in Relation to Race. Educational Philosophy and Theory 44 (5-6):74-97.
    As a means to challenge and diminish the hold of mainstream curriculum's claim of being a colorblind, politically neutral text, we will address two particular features that partially, though significantly, constitute the hidden curriculum in the United States—race and class—historically studied as separate social issues. Race and class have been embedded within the institutional curriculum from the beginning in the US; though rarely acknowledged as intertwined issues. We illustrate how the theoretical and interpretive structure of French philosopher and sociologist Pierre (...)
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  32.  12
    Lynda Stone & Michael Gunzenhauser (2001). From Bourdieu and Wolin, `Inside and Outside the Box': A Frame for the Special Issue. Studies in Philosophy and Education 20 (3):181-190.
    Utilizing the writings of Pierre Bourdieu and Sheldon Wolin,this paper introduces a special issue on ``Educational Rights andEntitlements.'' Its purpose is to characterize and critique `the box ofliberalism' that both advances and constrains what is conceived andenacted in education. Following it are a set of significantcontributions from the sixth biennial conference of the InternationalNetwork of Philosophers of Education, August 1998, Ankara.
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  33.  8
    Brock Bahler (2014). Emmanuel Levinas, Radical Orthodoxy, and an Ontology of Originary Peace. Journal of Religious Ethics 42 (3):516-539.
    Radical Orthodoxy, a growing movement among contemporary Christian theologians, argues that the prominent philosophical paradigms of modern and postmodern thought lack transcendence, are ultimately nihilistic, and are guided by an ontology of violence. Among the thinkers Radical Orthodoxy criticizes are Hegel, Nietzsche, and Hobbes, but surprisingly also the Jewish philosopher Emmanuel Levinas, whom they claim offers an ethics for nihilists. In this essay, I analyze the claims of two prominent thinkers in Radical Orthodoxy, John Milbank and Catherine Pickstock, and (...)
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  34.  8
    Michael Burawoy (2011). La domination est-elle si profonde? Au-delà de Bourdieu et de Gramsci. Actuel Marx 2 (2):166-190.
    In this article, I examine Bourdieu’s conception of symbolic domination as based on misrecognition and compare it with Gramsci’s notion of hegemony based on consent. Drawing on research in workplaces in the US and Hungary I show how both theories are flawed. Gramsci does not appreciate the importance of mystification as a foundation for stable hegemony in advanced capitalism while Bourdieu’s notion of misrecognition, based on the notion of habitus, is too deep to comprehend the fragility of state (...)
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  35.  5
    Moshe Shai Rachmuth (2015). Laughter and the Death of the Comic: Charlie Chaplin's The Circus and Limelight in Light of the Ethics of Emmanuel Levinas. Film-Philosophy 19:15-32.
    Using the work of Emmanuel Levinas, this article sheds light on Charlie Chaplin's The Circus, a piece that so far eluded the critics, despite its immense popularity with theater viewers. I show that it is not Chaplin's lack of inventiveness that makes the Tramp risk his life on the tightrope 'for nothing'. It is, on the contrary, Chaplin's intuitive sense that makes him believe, anticipating Levinas, that it is human and simple for a person to help another for no (...)
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  36.  7
    N. N. Trakakis (2013). Review Essay: Emmanuel Falque, The Metamorphosis of Finitude: An Essay on Birth and Resurrection. Journal of French and Francophone Philosophy 21 (2):163-166.
    A review of Emmanuel Falque, The Metamorphosis of Finitude: An Essay on Birth and Resurrection, trans. George Hughes ( New York: Fordham University Press, 2012).
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  37.  16
    George Sayre & George Kunz (2005). Enduring Intimate Relationships as Ethical and More Than Ethical: Inspired by Emmanuel Levinas and Martin Buber. Journal of Theoretical and Philosophical Psychology 25 (2):224-237.
    The phenomenological ethics of Emmanuel Levinas challenges fundamental assumptions regarding the ethical and ontological nature of interpersonal relationships. Although Levinas did not address the specific ethical realities of enduring intimacy, the existential anthropology of Martin Buber is used to explore the implications of Levinas' ethic for enduring intimate relationships. These philosophers call for a reexamination of some of our basic assumptions about being a couple, and challenges us to articulate a more meaningful description of what it means to be (...)
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  38.  3
    Vianu Muresan (2010). Delia Popa, Emmanuel Levinas, Les aventures de l'economie subjective et son ouverture a l'alterite/ The adventures of the subjective economy and its opening towards alterity. Journal for the Study of Religions and Ideologies 6 (16):159-168.
    Delia Popa, Emmanuel Levinas, Les aventures de l’economie subjective et son ouverture a l’alterite (Eemmanuel Levinas, The adventures of the subjective economy and its opening towards alterity) Lumen Publishing House, Iasi, 2007.
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  39.  4
    José Luis Moreno Pestaña (2013). Pierre Bourdieu y el análisis de los campos intelectuales. Logos: Anales Del Seminario de Metafísica 46:149-165.
    Homo academicus propone una reflexión epistemológica de interés para investigaciones similares y para la práctica sociológica en general. En segundo lugar, propone un mapa del mundo universitario francés, de las diferentes formas de capital que lo configuran y de los diversos tipos de carrera académica. Más allá del origen nacional de su análisis, Bourdieu insiste en el valor del modelo. En tercer lugar, Bourdieu ofrece una explicación de un acontecimiento histórico que trasciende la universidad, pero en el que (...)
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  40. Jean-Christophe Aeschlimann, Emmanuel Lévinas & Paul Ricœr (1989). Répondre d'Autrui Emmanuel Lévinas.
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  41. David Banon, Emmanuel Lévinas & Paul Ricœr (1998). Emmanuel Lévinas Philosophe Et Pédagogue.
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  42. Ricardo Barbosa (2015). O problema do universalismo estético em Kant e Bourdieu. Studia Kantiana 18:134-147.
    O artigo apresenta a defesa kantiana da validade universal dos juízos estéticos, a crítica de Bourdieu ao “gosto puro” e as aporias de sua posição em face da diferença transcendental entre a análise sociológica e a análise filosófica.
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  43. Emmanuel Lévinas, Arno Münster & Collège International de Philosophie (1995). La Différence Comme Non-Indifférence Éthique Et Altérité Chez Emmanuel Lévinas : Le Séminaire du Collège International de Philosophie. Éditions Kimé.
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  44. Emmanuel Lévinas & Alberto Moscato (1992). Levinas Filosofia E Trascendenza : Con Due Saggi di Emmanuel Levinas.
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  45. Emmanuel Lévinas (2001). Is It Righteous to Be?: Interviews with Emmanuel Lévinas. Stanford University Press.
    Emmanuel Levinas (1905-1995) is at the center of the renewed debate over the question of the ethical. In the context of the phenomenological tradition, Levinas defines ethics as an originary response to the face of the other. Between 1982 and 1992, Levinas gave numerous interviews, closing a distinguished sixty-year career. Of the twenty interviews collected in this volume, seventeen appear in English for the first time. In the interviews Levinas sets forth the central features of his ethical philosophy. He (...)
     
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  46.  4
    John Llewelyn (2002). Appositions of Jacques Derrida and Emmanuel Levinas. Indiana University Press.
    "This is a book of scintillating intelligence, a book whose range of references, whose extraordinary ethical sensibility and linguistic creativity, set a standard for philosophy that few if any contemporary thinkers other than Derrida and ...
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  47.  26
    Santiago Slabodsky (2010). Emmanuel Levinas’s Geopolitics: Overlooked Conversations Between Rabbinical and Third World Decolonialisms. Journal of Jewish Thought and Philosophy 18 (2):147-165.
    In this article, I re-evaluate critiques of Levinas's Eurocentrism by exploring his openness to decolonial theory. First, I survey Levinas's conceptual confrontation with imperialism, showing that his early Eurocentric work is revised in his later writing. Second, I explore the contextual reasons that led him to take that path, such as his previously overlooked conversations with the liberationist South American intellectual Enrique Dussel. Finally, I present the case for a revisitation of the current theoretical frameworks of Jewish thought. I explain (...)
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  48.  38
    Michael D. Dahnke (2012). Emmanuel Levinas and the Face of Terri Schiavo: Bioethical and Phenomenological Reflections on a Private Tragedy and Public Spectacle. Theoretical Medicine and Bioethics 33 (6):405-420.
    The controversial case of Terri Schiavo came to a close on March 31, 2005, with her death following the removal of a percutaneous endoscopic gastrostomy tube. This event followed years of controversy and social upheaval. Voices from across the entire political and cultural spectrums filled the airwaves and op-ed pages of major newspapers. Protests ensued outside of Ms. Schiavo’s care facility. Ms. Schiavo’s parents published videos of their daughter on the internet in an effort to prove that she was not (...)
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  49. Jacques Derrida (1997). Adieu À Emmanuel Lévinas.
     
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  50.  19
    David J. Hess (2011). Bourdieu and Science Studies: Toward a Reflexive Sociology. [REVIEW] Minerva 49 (3):333-348.
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