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  1.  6
    A Representative Politics of Nature? Bruno Latour on Collectives and Constitutions.Kerry H. Whiteside - 2013 - Contemporary Political Theory 12 (3):185-205.
    Bruno Latour purports to transform political ecology by turning attention away from presumed damages to ‘nature’ and toward unproblematised scientific and social processes through which people and things stabilise their identities. He extends the categories of political representation to those processes in hopes of founding a ‘parliament of things’. Such an assembly would settle the terms of coexistence between people and things without undue deference to scientific knowledge claims and without a priori judgments about nature's value. This article challenges Latour's (...)
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  2.  1
    The Impasses of Ecological Representation.Kerry H. Whiteside - 2013 - Environmental Values 22 (3):339-358.
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  3.  5
    Merleau-Ponty and the Foundation of Existential Politics.Kerry H. Whiteside - 1988 - Princeton University Press.
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  4.  51
    Beyond the Nature-Culture Dualism: The Ecology of Earth-Homeland.Kerry H. Whiteside - 2004 - World Futures 60 (5 & 6):357 – 369.
    Morin's thoughts on environmental destruction flow from the perspective of a metatheorist of political ecology. His early writings emphasize the interaction of nature and culture; his "acentric" interpretations of systems theory challenge ecological theorists who overemphasize centralized programming as a remedy for destructive patterns of subsystem interaction. Morin also criticizes defenders of "sustainable development" who fail to see system-renewing potential in cultural diversity. As an environmental metatheorist, he offers not rules for a new green ethic, but a way of thinking (...)
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  5.  11
    Worldliness and Respect for Nature: An Ecological Application of Hannah Arendt's Conception of Culture.Kerry H. Whiteside - 1998 - Environmental Values 7 (1):25 - 40.
    Arendt's conception of culture could supersede claims that nature's intrinsic value or human interests best ground environmental ethics. Fusing ancient Greek notions of non-instrumental value and Roman concerns for cultivating and preserving worldly surroundings, culture supplies an ethic for the treatment of nonhuman things. Unlike a system of philosophical propositions, an Arendtian ecology could only arise in public deliberation, since culture's qualitative judgements are intrinsically linked to processes of political persuasion.
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  6.  16
    Hannah Arendt and Ecological Politics.Kerry H. Whiteside - 1994 - Environmental Ethics 16 (4):339-358.
    I argue that Arendt’s understanding of “society” deepens Green critiques of productivism. By avoiding subjectivist or objectivist modes of thought, Arendt uncovers hidden links between life-sustaining labor and a world-destroying drive to consume. Checking environmentally destructive desires to produce and consume requires structuring communities around an optimal configuration of public deliberation, work and labor. I conclude that an Arendt-inspired ecological politics stresses the interdependence of human values and an all-encompassing natural order.
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  7.  13
    A Representative Politics of Nature|[Quest]| Bruno Latour on Collectives and Constitutions.Kerry H. Whiteside - 2013 - Contemporary Political Theory 12 (3):185.
    Bruno Latour purports to transform political ecology by turning attention away from presumed damages to ‘nature’ and toward unproblematised scientific and social processes through which people and things stabilise their identities. He extends the categories of political representation to those processes in hopes of founding a ‘parliament of things’. Such an assembly would settle the terms of coexistence between people and things without undue deference to scientific knowledge claims and without a priori judgments about nature's value. This article challenges Latour's (...)
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  8. Introduction.Kerry H. Whiteside - 1988 - In Merleau-Ponty and the Foundation of Existential Politics. Princeton University Press. pp. 1-12.
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  9.  15
    The Merleau-Ponty Bibliography: Additions and Corrections.Kerry H. Whiteside - 1983 - Journal of the History of Philosophy 21 (2):195-202.
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  10.  2
    Universality and Violence.Kerry H. Whiteside - 1991 - Philosophy Today 35 (4):372-389.
  11.  1
    Bibliography.Kerry H. Whiteside - 1988 - In Merleau-Ponty and the Foundation of Existential Politics. Princeton University Press. pp. 309-330.
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  12.  1
    One. First Essays: The Intersection of Philosophy and Politics.Kerry H. Whiteside - 1988 - In Merleau-Ponty and the Foundation of Existential Politics. Princeton University Press. pp. 13-42.
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  13.  1
    Urbanisation and the Genealogy of Freedom in Marx and Tocqueville.Kerry H. Whiteside - 1992 - History of European Ideas 15 (4-6):473-479.
  14. Acknowledgments.Kerry H. Whiteside - 1988 - In Merleau-Ponty and the Foundation of Existential Politics. Princeton University Press.
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  15. Abbreviations and Sources.Kerry H. Whiteside - 1988 - In Merleau-Ponty and the Foundation of Existential Politics. Princeton University Press.
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  16. Contents.Kerry H. Whiteside - 1988 - In Merleau-Ponty and the Foundation of Existential Politics. Princeton University Press.
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  17. "Earth and Sky, History and Philosophy: Island Images Inspired by Husserl and Merleau-Ponty", by Galen A. Johnson. [REVIEW]Kerry H. Whiteside - 1992 - Philosophy of the Social Sciences 22 (2):271.
  18. Eight. In Search of Merleau-Ponty's Late Politics.Kerry H. Whiteside - 1988 - In Merleau-Ponty and the Foundation of Existential Politics. Princeton University Press. pp. 224-250.
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  19. Five. Marxism: The Radical Hypothesis.Kerry H. Whiteside - 1988 - In Merleau-Ponty and the Foundation of Existential Politics. Princeton University Press. pp. 133-162.
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  20. Four. Values in an Existential Philosophy of History.Kerry H. Whiteside - 1988 - In Merleau-Ponty and the Foundation of Existential Politics. Princeton University Press. pp. 102-132.
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  21. Hannah Arendt and Ecological Politics.Kerry H. Whiteside - 1994 - Environmental Ethics 16 (4):339-358.
    I argue that Arendt’s understanding of “society” deepens Green critiques of productivism. By avoiding subjectivist or objectivist modes of thought, Arendt uncovers hidden links between life-sustaining labor and a world-destroying drive to consume. Checking environmentally destructive desires to produce and consume requires structuring communities around an optimal configuration of public deliberation, work and labor. I conclude that an Arendt-inspired ecological politics stresses the interdependence of human values and an all-encompassing natural order.
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  22. Index.Kerry H. Whiteside - 1988 - In Merleau-Ponty and the Foundation of Existential Politics. Princeton University Press. pp. 331-339.
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  23. Nine. Politics And Expression.Kerry H. Whiteside - 1988 - In Merleau-Ponty and the Foundation of Existential Politics. Princeton University Press. pp. 251-279.
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  24. Six. Principles and Prejudice in Liberalism.Kerry H. Whiteside - 1988 - In Merleau-Ponty and the Foundation of Existential Politics. Princeton University Press. pp. 163-192.
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  25. Seven. The Communist Problem.Kerry H. Whiteside - 1988 - In Merleau-Ponty and the Foundation of Existential Politics. Princeton University Press. pp. 193-223.
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  26. Three. Collective Meaning: Politics and Violence.Kerry H. Whiteside - 1988 - In Merleau-Ponty and the Foundation of Existential Politics. Princeton University Press. pp. 73-101.
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  27. Ten. Conclusion: Thinking Politics In Contemporary Theory.Kerry H. Whiteside - 1988 - In Merleau-Ponty and the Foundation of Existential Politics. Princeton University Press. pp. 280-308.
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  28. Two. Phenomenology as a Prolegomenon to Political Theory.Kerry H. Whiteside - 1988 - In Merleau-Ponty and the Foundation of Existential Politics. Princeton University Press. pp. 43-72.
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  29. Universality and Violence: Merleau-Ponty, Malraux, and the Moral Logic of Liberalism.Kerry H. Whiteside - 1991 - Philosophy Today 35 (4):372-389.
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