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  1. Korea and East Asian Exceptionalism.William H. Thornton - 1998 - Theory, Culture and Society 15 (2):137-154.
    Given its close ties with Confucianism, East Asian exceptionalism could be defined as the inversion of Max Weber's doctrine that Confucian values inhibit rationality and lead to economic stagnation. That revaluation, which has contributed to an inversion of `Orientalism' as it relates to East Asia, becomes a core premise of what may be called the Singapore model of East Asian development theory. Another premise of that model is the primacy given to economic over political development, i.e., over democracy. In opposition (...)
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  • Comparative analysis of the emerging projects in Latin America after the crisis of the neoliberal modernity project in the early 21st century.Gustavo Morales - 2018 - Thesis Eleven 149 (1):48-66.
    This article provides a comparative and interpretative analysis of the emerging projects in Latin America after the crisis of the neoliberal modernity project. It offers a critical interpretation of the current tendencies in Latin American politics at the national level, while suggesting some hints to understand the current neoliberal crisis in Western countries after Trump’s electoral triumph. The purpose is to figure out the collective meanings behind the new national projects in Latin America (postcolonial indigeneity, confrontational populism, defective neoliberalism, and (...)
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  • The Missing Key: Institutions, Networks, and the Project of Neoclassical Sociology.Marc Garcelon - 2010 - Sociological Theory 28 (3):326 - 353.
    The diversity of contemporary "capitalisms" underscores the need to supplant the amorphous concept of structure with more precise concepts, particularly institutions and networks. All institutions entail both embodied and relational aspects. Institutions are relational insofar as they map obligatory patterns of "getting by and getting along"—institutional orders—that steer stable social fields over time. Institutions are simultaneously embodied as institutional paradigms, part of a larger bodily agency Pierre Bourdieu called habitus. Institutions are in turn tightly coupled to networks between various people (...)
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