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Johann P. Arnason [90]Johann Pall Arnason [5]
  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.
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  3. 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.
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  4. The Theory of Modernity and The Problematic of Democracy.Johann P. Arnason - 1990 - Thesis Eleven 26 (1):20-45.
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  5.  33
    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.  6
    Lessons from Castoriadis: Downsizing critical theory and defusing the concept of society.Johann P. Arnason - 2023 - European Journal of Social Theory 26 (2):180-200.
    This article discusses successive positions of the Frankfurt School, contrasts them to the unfolding ideas of Castoriadis and argues for a critical theory centred on a concept of autonomy, but aware of the obstacles and complications inherent in social–historical reality and its modern configuration. To clarify this perspective, we need a concept of society that distances itself from the Parsonian paradigm, more so than recent theorists of the Frankfurt School have done. The critique of over-integrated images of society, developed by (...)
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  7. 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 (by Greeks, Muslims and Europeans) (...)
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  8. 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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  9.  58
    Castoriadis and Thesis Eleven.Johann P. Arnason & Peter Beilharz - 1997 - Thesis Eleven 49 (1):vi-viii.
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  10. Civilization, Culture And Power: Reflections On Norbert Elias' Genealogy Of The West.Johann P. Arnason - 1989 - Thesis Eleven 24 (1):44-70.
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  11.  40
    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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  12. Designs and Destinies: Making Sense of Post-Communism.Johann P. Arnason - 2000 - Thesis Eleven 63 (1):89-97.
  13.  50
    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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  14.  32
    Nationalism, Globalization and Modernity.Johann P. Arnason - 1990 - Theory, Culture and Society 7 (2-3):207-236.
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  15.  18
    State Formation in Japan and the West.Johann P. Arnason - 1996 - Theory, Culture and Society 13 (3):53-75.
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  16.  51
    Praxis and Action — Mainstream Theories and Marxian Correctives.Johann P. Arnason - 1991 - Thesis Eleven 29 (1):63-81.
  17. Perspectives and Problems of Critical Marxism in Eastern Europe (Part one).Johann P. Arnason - 1982 - Thesis Eleven 4 (1):68-95.
  18.  33
    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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  19.  21
    The Modern Constellation and the Japanese Enigma - Part 11.Johann P. Arnason - 1987 - Thesis Eleven 18 (1):56-84.
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  20. The Soviet Model as a Mode of Globalization.Johann P. Arnason - 1995 - Thesis Eleven 41 (1):36-53.
  21. Social Theory And The Concept Of Civilisation.Johann P. Arnason - 1988 - Thesis Eleven 20 (1):87-105.
  22. Invention and Emergence: Reflections on Hans Joas' Theory of Creative Action.Johann P. Arnason - 1996 - Thesis Eleven 47 (1):101-113.
  23.  92
    The Forgotten 1968 and the False End of History.Johann P. Arnason - 2002 - Thesis Eleven 68 (1):89-94.
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  24. Introduction.Johann P. Arnason - 1987 - Thesis Eleven 53 (1):56-84.
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  25. Introduction.Johann P. Arnason - 1987 - Thesis Eleven 77 (1):1-3.
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  26. Introduction.Johann P. Arnason - 1987 - Thesis Eleven 71 (1):1-3.
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  27.  64
    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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  28. Introduction.Johann P. Arnason - 1987 - Thesis Eleven 65 (1):56-84.
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  29. On the Way to Another Modernity: Introduction to Beck.Johann P. Arnason - 1989 - Thesis Eleven 23 (1):85-85.
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  30. Binary Codes and Blurred Distinctions: Comment on Luhmann's `Politics and Economy'.Johann P. Arnason - 1998 - Thesis Eleven 53 (1):15-17.
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  31. Introduction to Atlan.Johann P. Arnason & Paul A. Komesaroff - 1998 - Thesis Eleven 52 (1):1-4.
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  32. Introduction.Johann P. Arnason - 1987 - Thesis Eleven 58 (1):56-84.
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  33.  47
    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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  34.  15
    Johann Arnason on Castoriadis and Modernity: Introduction to “The Imaginary Dimensions of Modernity”.Johann P. Arnason & Suzi Adams - 2015 - Social Imaginaries 1 (1):131-134.
    This paper discusses the formation of Castoriadis’s concept of imaginary significations and relates it to his changing readings of Marx and Weber. Castoriadis’s reflections on modern capitalism took off from the Marxian understanding of its internal contradictions, but he always had reservations about the orthodox version of this idea. His writings in the late 1950s, already critical of basic assumptions in Marx’s work, located the central contradiction in the very relationship between capital and wage labour. Labour power was not simply (...)
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  35. Introduction.Johann P. Arnason - 1987 - Thesis Eleven 47 (1):56-84.
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  36. Totalitarianism and Modernity: Franz Borkenau's Totalitarian Enemy as a Source of Sociological Theorizing on Totalitarianism.Johann P. Arnason - 1998 - Poznan Studies in the Philosophy of the Sciences and the Humanities 65:151-180.
  37. Introduction.Johann P. Arnason - 1987 - Thesis Eleven 50 (1):56-84.
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  38. Cornelius Castoriadis 1922-1997.Johann P. Arnason & Peter Beilharz - 1998 - Thesis Eleven 53 (1):iii-iv.
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  39. The Dialectic of Enlightenment and the Post-functionalist Theory of Society.Johann P. Arnason - 1986 - Thesis Eleven 13 (1):77-93.
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  40. Introduction.Johann P. Arnason, Trevor Hogan & Peter Murphy - 2002 - Thesis Eleven 72 (1):5-7.
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  41. Introduction to Ooms.Johann P. Arnason - 1987 - Thesis Eleven 17 (1):59-59.
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  42.  98
    The System That Never Was: Reflections On Ferenc Feher's Analysis of Communism.Johann P. Arnason - 1995 - Thesis Eleven 42 (1):19-31.
  43.  31
    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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  44.  27
    Globalism, Ideology and Traditions: Interview with Jurgen Habermas.Johann Pall Arnason - 2000 - Thesis Eleven 63 (1):1-10.
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  45.  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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  46. Introduction.Johann P. Arnason - 2000 - Thesis Eleven 62 (1):iii-v.
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  47. Introduction.Johann P. Arnason - 2001 - Thesis Eleven 66 (1):ii-vi.
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  48. Introduction.Johann P. Arnason - 2004 - Thesis Eleven 76 (1):5-8.
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  49. L'autre de la raison et la raison de l'autre.Johann P. Arnason - 1996 - In Christian Bouchindhomme (ed.), Habermas, la raison, la critique. Editions du Cerf.
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  50. Response to comments and criticisms.Johann P. Arnason - 2011 - European Journal of Social Theory 14 (1):107-118.
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