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Johann P. Arnason [85]Johann Pall Arnason [4]
  1. Culture And Imaginary Significations.Johann P. Arnason - 1989 - Thesis Eleven 22 (1):25-45.
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  2. Merleau-Ponty and Max Weber: An Unfinished Dialogue.Johann P. Arnason - 1993 - Thesis Eleven 36 (1):82-98.
  3. The Theory of Modernity and The Problematic of Democracy.Johann P. Arnason - 1990 - Thesis Eleven 26 (1):20-45.
  4. The Modern Constellation and the Japanese Enigma: PART I 1. Western Projections and Japanese Responses.Johann P. Arnason - 1987 - Thesis Eleven 17 (1):4-39.
  5.  29
    Capitalism in Context: Sources, Trajectories and Alternatives.Johann P. Arnason - 2001 - Thesis Eleven 66 (1):99-125.
    The recognition of capitalism as a core component of modernity has often led to conflation of the two categories; this happens to critics as well as defenders of capitalism, and it reflects their shared but only partly acknowledged premises. A tendency to interpret capitalism as a self-contained system has strongly affected the debate on its historical significance; this reductionistic approach could be adapted to different ideological stances as well as to changing views of capitalism's long-term trajectory. The notion of a (...)
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  6. Understanding Intercivilizational Encounters.Johann P. Arnason - 2006 - Thesis Eleven 86 (1):39-53.
    The notion of a ‘clash of civilizations’, which now seems to have become a fashionable cliché, should be discussed in the context of a broader set of questions: the problematic of intercivilizational encounters. This is an important but very underdeveloped part of the research programme now known as civilizational analysis. The article begins with a brief survey of the Indian experience. Indian history includes a long succession of intercivilizational encounters, both those initiated from the West and those that brought Indian (...)
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  7.  36
    Civilization and State Formation in the Islamic Context: Re-Reading Ibn Khaldūn.Johann P. Arnason & Georg Stauth - 2004 - Thesis Eleven 76 (1):29-48.
    Ibn KhaldØun’s theory of history has been extensively discussed and interpreted in widely divergent ways by Western scholars. In the context of present debates, it seems most appropriate to read his work as an original and comprehensive version of civilizational analysis (the key concept of ‘umran is crucial to this line of interpretation), and to reconstruct his model in terms of relations between religious, political and economic dimensions of the human condition. A specific relationship between state formation and the broader (...)
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  8.  57
    Castoriadis and Thesis Eleven.Johann P. Arnason & Peter Beilharz - 1997 - Thesis Eleven 49 (1):vi-viii.
  9. Civilization, Culture And Power: Reflections On Norbert Elias' Genealogy Of The West.Johann P. Arnason - 1989 - Thesis Eleven 24 (1):44-70.
  10. Designs and Destinies: Making Sense of Post-Communism.Johann P. Arnason - 2000 - Thesis Eleven 63 (1):89-97.
  11.  30
    Nationalism, Globalization and Modernity.Johann P. Arnason - 1990 - Theory, Culture and Society 7 (2-3):207-236.
  12.  49
    Praxis and Action — Mainstream Theories and Marxian Correctives.Johann P. Arnason - 1991 - Thesis Eleven 29 (1):63-81.
  13.  14
    State Formation in Japan and the West.Johann P. Arnason - 1996 - Theory, Culture and Society 13 (3):53-75.
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  14.  43
    The Idea of Negative Platonism: Jan Patočka's Critique and Recovery of Metaphysics.Johann P. Arnason - 2007 - Thesis Eleven 90 (1):6-26.
    The idea of negative Platonism, first formulated by Jan Patočka in the early 1950s, can be understood as an interpretation of the history of philosophy, with particular reference to its Greek beginnings, as well as a strategy for critical engagement with the metaphysical tradition and a reformulation of central phenomenological themes. Patočka reconstructs the Greek road to metaphysics as a shift from a non-objectifying comprehension of the world as a totality to a quest for systematic knowledge of ultimate reality. In (...)
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  15.  32
    Canetti's Counter-Image of Society.Johann P. Arnason - 1996 - Thesis Eleven 45 (1):86-115.
    It could be conceivable that society is not an organism, that it has no structure, that it functions only temporarily or seemingly. The most obvious analogies are not the best. The Human Province, p.245 True, he [man] wants to “preserve” himself, but he also simultaneously wants other things which are inseparable from this.Crowds and Power, p. 293 The planning nature of man is a very late addition that violates his essential, his transforming nature.The Secret Heart of the Clock, p. 119 (...)
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  16. The Soviet Model as a Mode of Globalization.Johann P. Arnason - 1995 - Thesis Eleven 41 (1):36-53.
  17. Social Theory And The Concept Of Civilisation.Johann P. Arnason - 1988 - Thesis Eleven 20 (1):87-105.
  18. Invention and Emergence: Reflections on Hans Joas' Theory of Creative Action.Johann P. Arnason - 1996 - Thesis Eleven 47 (1):101-113.
  19.  91
    The Forgotten 1968 and the False End of History.Johann P. Arnason - 2002 - Thesis Eleven 68 (1):89-94.
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  20.  61
    The Southeast Asian Labyrinth: Historical and Comparative Perspectives.Johann P. Arnason - 1997 - Thesis Eleven 50 (1):99-122.
    In the Southeast Asian context, the questions of civilizational identity and civilizational premises of modernity cannot be posed in the same way as with regard to China or India. From a long-term perspective, the most salient features of the region have to do with intercivilizational encounters and their local ramifications. As the debate on `Indianization' has shown, Southeast Asian traditions took shape in active interaction with dominant external models, and it is a flexible combination of imported and local patterns that (...)
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  21.  44
    Novalis, Marx and Parsons: Niklas Luhmann's Search for Modernity.Johann P. Arnason - 1997 - Thesis Eleven 51 (1):75-90.
    In an essay on `the modernity of modern society', written after the demise of the Soviet model but against the premature triumphalism of mainstream modernization theory, Niklas Luhmann proposes to broaden the perspectives of sociological analysis by drawing on neglected or misunderstood traditions. A re-reading of Marx and a reconstruction of Romantic insights into the modern condition serve to problematize the conventional functionalist account of modernization. But at the same time, Luhmann re-defines the conceptual framework of systems theory in such (...)
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  22.  24
    Globalism, Ideology and Traditions: Interview with Jurgen Habermas.Johann Pall Arnason - 2000 - Thesis Eleven 63 (1):1-10.
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  23. Perspectives and Problems of Critical Marxism in Eastern Europe (Part One).Johann P. Arnason - 1982 - Thesis Eleven 4 (1):68-95.
  24. Contemporary Approaches to Marx — Reconstruction and Deconstruction.Johann P. Arnason - 1984 - Thesis Eleven 9 (1):52-73.
  25. Psychoanalysis and Civilizational Analysis: Preliminaries to a Debate.Johann P. Arnason - 2002 - Thesis Eleven 71 (1):71-92.
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  26. Touraine's Critique of Modernity: Metacritical Reflections.Johann P. Arnason - 1994 - Thesis Eleven 38 (1):36-45.
  27. Nationalism and Social Theory: Modernity and the Recalcitrance of the Nation.Johann P. Arnason - 2002 - Thesis Eleven 72 (1):113-122.
  28. Introduction.Johann P. Arnason, David Roberts & Peter Beilharz - 2000 - Thesis Eleven 63 (1):3-3.
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  29. Civilizational Analysis, Social Theory and Comparative History.Johann P. Arnason - 2006 - In Gerard Delanty (ed.), The Handbook of Contemporary European Social Theory. Routledge. pp. 230.
  30.  21
    Icelandic Anomalies.Johann P. Arnason - 2004 - Thesis Eleven 77 (1):103-120.
    Iceland differs from the other Nordic countries in very significant ways, and broader comparative perspectives may be useful. Contrasts and parallels with other ‘new societies’ – overseas offshoots of European civilization – should be explored further. In the Icelandic case, the foundations of the ‘new society’ were laid during the High Middle Ages. The medieval heritage is crucial to Icelandic national identity, but it is not a sufficient explanation of later nation-forming processes. The nationalist turn in the early 19th century (...)
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  31.  40
    Approaching Byzantium: Identity, Predicament and Afterlife.Johann P. Arnason - 2000 - Thesis Eleven 62 (1):39-69.
    The attempts to interpret Russian and Southeast European history in light of a Byzantine background tend to focus on traditions of political culture, and to claim that patterns characteristic of the late Roman Empire have had a formative impact on later developments. But the effects attributed to political culture presuppose a civilizational framework, and arguments on that level must come to grips with evidence of historical discontinuity, during the Byzantine millennium as well as in later centuries and on the periphery (...)
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  32.  24
    Introduction.Johann P. Arnason & Peter Murphy - 2002 - Thesis Eleven 69 (1):iii-v.
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  33.  30
    East Asian Approaches: Region, History and Civilization.Johann P. Arnason - 1999 - Thesis Eleven 57 (1):97-112.
    The historical unity of the East Asian region - defined as made up of China, Korea and Japan - is based on three successive phases: the longue durée of the traditional Sinocentric order, the ear of imperialist conflicts from the mid-19th to the mid-20th century, and the post-war developmentalist turn. The idea of a Confucian tradition or region is best understood as an attempt to superimpose a more emphatic conception of cultural identity on this historical constellation, and to rebuild bridges (...)
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  34. Civilizational Analysis, History Of.Johann P. Arnason - 2001 - In N. J. Smelser & B. Baltes (eds.), International Encyclopedia of the Social and Behavioral Sciences. pp. 3--1909.
  35.  9
    Perspectives and Problems of Critical Marxism in Eastern Europe.Johann P. Arnason - 1982 - Thesis Eleven 5 (1):215-245.
  36.  19
    Cultural Critique and Cultural Presuppositions: The Hermeneutical Undercurrent in Critical History.Johann P. Arnason - 1989 - Philosophy and Social Criticism 15 (2):125-149.
  37. Binary Codes and Blurred Distinctions: Comment on Luhmann's `Politics and Economy'.Johann P. Arnason - 1998 - Thesis Eleven 53 (1):15-17.
  38. Castoriadis as a Civilizational Analyst: Sense and Non-Sense in Ancient Greece.Johann P. Arnason - 2012 - European Journal of Social Theory 15 (3):295-311.
    This article argues that a civilizational perspective is central to Castoriadis’s interpretation of ancient Greece, even if he does not use the language of civilizational analysis. More specifically, his line of argument has clear affinities with Eisenstadt’s definition of the ‘civilizational dimension’ in terms of connections between cultural interpretations of the world and institutional forms of social life. Castoriadis has less to say about geocultural and geopolitical structures of the Greek world, which would also be important topics for a balanced (...)
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  39. Cornelius Castoriadis 1922-1997.Johann P. Arnason & Peter Beilharz - 1998 - Thesis Eleven 53 (1):iii-iv.
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  40. Civilizational Patterns and Civilizing Processes.Johann P. Arnason - 2004 - In Said Amir Arjomand & Edward A. Tiryakian (eds.), Rethinking Civilizational Analysis. Sage Publications. pp. 103--118.
     
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  41. Domains and Perspectives of Civilizational Analysis.Johann P. Arnason - 2010 - European Journal of Social Theory 13 (1):5-13.
    The revival of civilizational analysis is closely linked to a broader cultural turn in the human sciences. Comparative civilizational approaches accept the primacy of culture, but at the same time, they strive to avoid the cultural determinism familiar from twentieth-century sociology, especially from the Parsonian version of functionalism. To situate this twofold strategy within contemporary cultural sociology, it seems useful to link up with the distinction between a strong and a weak program for the sociological analysis of culture, proposed by (...)
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  42. Entangled Communisms: Imperial Revolutions in Russia and China.Johann P. Arnason - 2003 - European Journal of Social Theory 6 (3):307-325.
    The idea of entangled modernities is best understood as a complement and corrective to that of `multiple modernities': it serves to theorize the global unity and interconnections of modern socio-cultural formations in a non-reductionist and non-functionalist way. But it can also help to highlight complexity and divergence behind the outwardly uniform or parallel patterns of development. This line of thought seems particularly relevant to the history of Communism. The interdependent but divergent trajectories of the two imperial revolutions, Russian and Chinese, (...)
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  43. Introduction.Johann P. Arnason - 2002 - Thesis Eleven 71 (1):1-3.
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  44. Introduction.Johann P. Arnason, Trevor Hogan & Peter Murphy - 2002 - Thesis Eleven 72 (1):5-7.
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  45. Introduction.Johann P. Arnason - 1987 - Thesis Eleven 77 (1):1-3.
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  46.  31
    Introduction.Johann P. Arnason - 2000 - Thesis Eleven 60 (1):v-vii.
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  47.  14
    Introduction.Johann P. Arnason - 1999 - Thesis Eleven 57 (1):iii-vii.
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  48.  14
    Introduction.Johann P. Arnason & John Rundell - 1998 - Thesis Eleven 52 (1):v-vi.
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  49.  20
    Introduction.Johann P. Arnason - 2001 - Thesis Eleven 64 (1):v-vi.
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  50. Introduction.Johann P. Arnason - 1996 - Thesis Eleven 47 (1):iii-iv.
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