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  1. Johann Arnason’s unanswered question: To what end does one combine historical-comparative sociology with social and political philosophy?Peter Wagner - 2023 - Thesis Eleven 174 (1):3-20.
    Johann Arnason’s work combines the most erudite historical-comparative sociology, discussing highly knowledgeably enormous stretches of world-history, with the most subtle social and political philosophy, drawing creatively on the traditions of hermeneutics and phenomenology. Invariably, his works introduce more nuance and sophistication into the analysis of even very well studied socio-historical phenomena. At the same time, he addresses such major phenomena in terms of modernity, democracy and capitalism, agreeing that there often – maybe always – is a combination of empirical, conceptual (...)
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  • The Divide in Contemporary Rusian Society: Society vs. Authority.Alexander V. Tikhonov - 2019 - Russian Journal of Philosophical Sciences 62 (8):68-83.
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  • Beyond a socio-centric concept of culture: Johann Arnason's macro-phenomenology and critique of sociological solipsism.Suzi Adams - 2019 - Thesis Eleven 151 (1):96-116.
    This essay unpacks Johann Arnason’s theory of culture. It argues that the culture problematic remains the needle’s eye through which Arnason’s intellectual project must be understood, his recent shift to foreground the interplay of culture and power (as the religio-political nexus) notwithstanding. Arnason’s approach to culture is foundational to his articulation of the human condition, which is articulated here as the interaction of a historical cultural hermeneutics and a macro-phenomenology of the world as a shared horizon. The essay discusses Arnason’s (...)
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  • György Márkus, 75% mensch: On the occasion of the publication of the English version of How Is Critical Economic Theory Possible?.John Grumley - 2023 - Thesis Eleven 178 (1):7-16.
    In this article I give an overall interpretation of the development of the Budapest School in Australia as political emigres, who initially worked and wrote in Melbourne and Sydney until the final years when Heller and Feher moved on to New York in the mid-1980s and then back to Budapest in 1993. The translation of How Is Critical Economic Theory Possible? has allowed us to better grasp the motivations and theoretical innovations of the Budapest School, to appreciate their internal disputes (...)
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