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Has the liberating charge of struggles for recognition dissolved into pure identity politics? Do these have to sidestep inequalities of wealth & power? On the contrary, Nancy Fraser contends that recognition is understood as a question of social status rather than existential address. Adapted from the source document.

Intro -- Title Page -- Copyright Page -- Contents -- Foreword by John Holloway -- Acknowledgements -- Introduction -- Chapter 1: Hegel's dangerous idea -- Recognition in the Phenomenology -- Recognition in Hegel's later work -- Revolutionary recognition -- Chapter 2: Marx as thinker of recognition -- Marx on commodity exchange -- Marx on property -- Marx on class -- Marx on communism -- Chapter 3: Revolutionary or less- than-revolutionary recognition? -- Recognition and multiculturalism -- Recognition in Honneth -- A return to revolutionary recognition -- Chapter 4: Mutual recognition in practice -- Hierarchy or horizontalism? -- Commoning and the problem of scale -- Chapter 5: Recognition's environment -- Red and green -- Environmental justice as mutual recognition -- Property or planet -- Recognition's environment -- Conclusion -- Notes -- Foreword -- Introduction -- Chapter 1 -- Chapter 2 -- Chapter 3 -- Chapter 4 -- Chapter 5 -- References -- Name & -- Subject Index.

17 USC 105 interim-entered record; under temporary embargo. ; Problem: Facial recognition use is increasing despite the technology's fundamental limitations, creating profound privacy and ethical challenges. ; U.S. Government affiliation is unstated in article text.

The politics of recognition asks us to make a 'presumption of equal worth' when encountering cultures other than our own. It seeks to reconcile a western, liberal belief in the importance of equal dignity with the increasing heterogeneity of the modern world, through an openness to seeing the value in others' modes of living. Yet the politics of recognition have been variously critiqued: as too abstract; as too detached from the material conditions of daily life; as a distraction from efforts to ameliorate injustice through redistribution; as being focused on remedies that are mostly symbolic; as being dependent on oversimplications of structures of power; as being destined to create irresolvable struggles for sovereignty; as essentializing; as potentially condescending; as too heavily dependent on collective identities; and as somehow inauthentic. Recognition remains an attractive end for those interested in multiculturalism, feminism, democracy, and the possibility of living a just life in an ever-expanding world. Adapted from the source document.