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  1. The structure of desire and recognition: Self-consciousness and self-constitution.Robert B. Brandom - 2007 - Philosophy and Social Criticism 33 (1):127-150.
    It is argued that at the center of Hegel’s phenomenology of consciousness is the notion that experience is shaped by identification and sacrifice. Experience is the process of self - constitution and self -transformation of a self -conscious being that risks its own being. The transition from desire to recognition is explicated as a transition from the tripartite structure of want and fulfillment of biological desire to a socially structured recognition that is achieved only in reciprocal recognition, or reflexive recognition. (...)
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  • Abstract.[author unknown] - 1998 - Studies in History and Philosophy of Science Part A 29 (2):319-325.
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  • Abstract.[author unknown] - 1998 - Studies in History and Philosophy of Science Part A 29 (2):299-303.
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  • Abstract.[author unknown] - 2004 - Journal for the Theory of Social Behaviour 34 (4):447-449.
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  • Abstract.[author unknown] - 2011 - Dialogue and Universalism 21 (4):447-449.
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  • Ethical perfectionism in social ontology - a Hegelian alternative.Heikki Ikäheimo - 2016 - In Italo Testa & Luigi Ruggiu (eds.), "I that is we, we that is I," perspectives on contemporary Hegel : social ontology, recognition, naturalism, and the critique of Kantian constructivism. Boston: Brill. pp. 49-67.
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  • The Struggle for Recognition: The Moral Grammar of Social Conflicts.Axel Honneth - 1995 - Polity.
    In this pathbreaking study, Axel Honneth argues that "the struggle for recognition" is, and should be, at the center of social conflicts.
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  • 23 The Politics of Recognition.Charles Taylor - 1994 - Contemporary Political Theory: A Reader.
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  • Recognizing persons.Heikki Ikaheimo - 2007 - Journal of Consciousness Studies 14 (5-6):224-247.
    In this article a wide range of candidates for features that are defining of personhood are conceived of as interrelated, yet irreducible, layers and dimensions of what it is to be a person in the full-fledged sense of the word. Three layers of personhood -- consisting of person-making psychological capacities, person-making interpersonal significances, and person-making institutional or deontic powers -- are distinguished. Running through the layers there are then two dimensions -- the deontic and the axiological -- corresponding to the (...)
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