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  1. Gamal Abdel-Shehid (2001). Nigel C. Gibson, Ed., Rethinking Fanon: The Continuing Dialogue. [REVIEW] Philosophy in Review 21:178-180.
  2. Olivier Abel (2008). La philosophie du proche. Cités 33 (1):109.
    Chez Ricœur, nous trouvons plusieurs entrées possibles dans le thème du proche. Il y a dans La mémoire, l’histoire, l’oubli une constitution croisée de la mémoire individuelle et de la mémoire collective au travers de la mémoire des proches, car on ne se souvient pas tout seul, même s’il n’existe que des points de vue singuliers sur la mémoire..
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  3. Robert Ackermann (1986). Consensus and Dissensus in Science. PSA: Proceedings of the Biennial Meeting of the Philosophy of Science Association 1986:99 - 105.
    This paper couples the variation and selection analogy utilized in evolutionary epistemology with the hermeneutical insight that novel data and theoretical texts are obscure in meaning. Dissensus must be valued as a distancing mechanism of variation on the space of possible meanings while argumentation attacks the initial obscurity. The objection that evolutionary accounts can only describe practice is countered by indicating how dissensus has normative purchase wherever science is producing novel text.
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  4. A. K. M. Adam (1995). What is Postmodern Biblical Criticism?
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  5. Pamela Chávez Aguilar (2009). San Agustín: Elementos para un diálogo con la ética contemporánea. Philosophica 36:61-73.
    En una perspectiva �postsecular�, siguiendo a Habermas, puede afirmarse que no sólo la ratio sino también las culturas basadas en fides, pueden contribuir con �traducciones� que aporten significativamente a la comprensión del ser sí mismo humano y su télos, reflexión exigida por la filosofía moral hoy. El artículo propone algunos elementos del pensamiento de San Agustín que podrían abrirse a un diálogo fecundo con la ética contemporánea, tales como: el ser sí mismo capaz de ratio y veritas; la interioridad como (...)
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  6. Jeremy Ahearne (1995). Michel De Certeau: Interpretation and its Other. Stanford University Press.
    This is the first book in any language to deal comprehensively with the work of Michel de Certeau, the author of one of the most important, influential, and diverse bodies of scholarship and cultural theory to emerge from Europe during the exciting decades after the late Sixties. It is designed as a guide to draw out, not only the exceptional range, but the overall coherence of his approach. The author focuses on Certeau's major writings: on contemporary French historiography, the writings (...)
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  7. Thomas Ahnert (2006). Religion and the Origins of the German Enlightenment: Faith and the Reform of Learning in the Thought of Christian Thomasius. University of Rochester Press.
    Religion, law, and politics: historical contexts -- Religion and the limits of philosophy -- The prince and the church: the critique of Lutheran papalism -- Ecclesiastical history and the rise of clerical tyranny -- The history of Roman law -- Natural law (I): the institutes of divine jurisprudence -- Natural law (II): the transformation of Christian Thomasiuss natural jurisprudence -- The interpretation of nature -- Conclusion: reason and faith in the early German Enlightenment.
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  8. Norman Ajari (2011). Frantz Fanon: Fighting Against Dehumanization, Demolishing Bio-Power. Estudios de Filosofía Práctica E Historia de Las Ideas 13 (2):53-60.
    El ensayo siguiente consiste en una reinterpretación de la obra de Frantz Fanon a partir de la problemática biopolítica iniciada por Michel Foucault. Se analizan los procesos a través de los cuales las vidas de los colonizados se determinan como inhumanas, y se insertan dentro de un "lenguaje de pura violencia", es decir de una red de poderes violentos, soberanos y totalizantes. Fanón va a pensar una puesta en jaque de aquel estado de excepción permanente colonial a partir de la (...)
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  9. Anthony Alessandrini (1997). Whose Fanon? Clr James Journal 5 (1):136-152.
  10. Eric Alliez, Capitalism and Schizophrenia and Consensus: Of Relational Aesthetics.
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  11. Almut & Paul Spalding (2011). Living in the Enlightenment : The Reimarus Household Accounts of 1728-1780. In Martin Mulsow (ed.), Between Philology and Radical Enlightenment: Hermann Samuel Reimarus (1694-1768). Brill.
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  12. Ferdinand Alquié (1941). Bergson et la « revue de métaphysique et de morale ». Revue de Métaphysique et de Morale 48 (4):315 - 328.
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  13. Louis Althusser (2003). The Humanist Controversy and Other Writings, 1966-67. Verso.
    The philosophical conjuncture and Marxist theoretical research -- On Lévi-Strauss -- Three notes on the theory of discourses -- On Feuerbach -- The historical task of Marxist philosophy -- The humanist controversy.
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  14. Louis Althusser (1976). Essays in Self-Criticism. Humanities Press.
    Reply to John Lewis: Note on "The critique of the personality cult". Remark on the category "Process without a subject or goal(s)"--Elements of self-criticism: On the evolution of the young Marx.--Is it simple to be a Marxist in philosophy? "Something new".
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  15. Joseph Anthony Amato (1975). Mounier and Maritain: A French Catholic Understanding of the Modern World. University of Alabama Press.
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  16. Laura Anders Canis (1997). David Farrell Krell, Nietzsche: A Novel Reviewed By. Philosophy in Review 17 (2):109-110.
  17. Irvine H. Anderson (1987). History in a Teilhardian Context: The Thought of Teilhard De Chardin as a Guide to Social Science. Published for the American Teilhard Association for the Future of Man by Anima Books.
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  18. James Anderson, Kiran Bharthapudi & Hao Cao (2012). Occupy the Heterotopia. International Review of Information Ethics 18:12.
  19. Pamela Sue Anderson (1999). Tracing Sexual Difference: Beyond the Aporia of the Other. [REVIEW] Sophia 38 (1):54-73.
  20. James-R. Angell (1922). La Psychologie aux États-Unis. Revue de Métaphysique et de Morale 29 (4):381 - 392.
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  21. Emily Anne Parker (2010). Inter-Dict and Alterity: Dialectic in Speculum of the Other Woman. Philosophy Today 54:217.
  22. Keith Ansell-Pearson & Jim Urpeth (2012). Bergson and Nietzsche on Religion : Critique, Immanence, and Affirmation. In Alexandre Lefebvre & Melanie Allison White (eds.), Bergson, Politics, and Religion. Duke University Press.
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  23. Willy Apollon (1993). Four Seasons in Femininity Orfour Men in a Woman's Life. Topoi 12 (2):101-115.
    The feminine complaint that Alex's passion echoes, raising it to a level rarely attained, is not limited to the pursuit of sexual jouissance . Nor can it be reduced to an aversion on the part of women to a morality of the signifier, as maintained by a certain reading of Freud. Very precisely, the persistent note in feminine restlessness is a certain relationship of the subject to the insufficiency of the signifier, which the quest for love registers. The fact that (...)
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  24. Lisa Appignanesi (ed.) (1989). Ideas From France: The Legacy of French Theory. Free Association Books.
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  25. George Appleton (ed.) (1979). The Human Search: With Teilhard De Chardin. Fount Paperbacks.
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  26. Alex Argyros (1986). The Warp of the World: Deconstruction and Hermeneutics. Diacritics 16 (3):47-55.
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  27. John Armitage, Virilio Now.
    Since the publication in 1975 of Paul Virilio's Bunker Archeology, the range of Virilio's critical works and their impact is now clear within a variety of subjects. Making astonishing interventions into art and architecture, geography, cultural studies, media, literature, aesthetics, and sociology, the momentous implications of which have yet to be entirely understood, Virilio is the cultural theorist for our troubled twenty-first century. Responding to this growing interdisciplinary interest, Virilio Now: Current Perspectives in Virilio Studies comprises Sean Cubitt's critical overview (...)
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  28. Philip Armstrong (2002). The Postcolonial Animal. Society and Animals 10 (4):413-419.
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  29. Philip Alexander Armstrong (1995). Reading in Iconography: An Essay on Poussin and Rilke. Dissertation, University of California, Los Angeles
    In An Introduction to Metaphysics, Heidegger remarks that "in a certain broad sense the Greeks looked on language from a visual point of view, that is, starting from the written language. It is in writing that the spoken language comes to stand. Language is, i.e. it stands in the written image of the word, in the written signs, the letters, grammata." The question broached here concerns a reading of Heidegger's claims for language--"the written image of the word"--in relation to received (...)
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  30. Raymond Aron (1971). D'une Sainte Famille À L'Autre. Studies in Soviet Thought 11 (1):48-49.
  31. Bruce A. Arrigo (2000). Law and Social Inquiry: Commentary on a Psychoanalytic Semiotics of Law. International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 13 (2):127-132.
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  32. Christopher Arroyo (2005). Ethics and Selfhood: Alterity and the Phenomenology of Obligation. [REVIEW] Husserl Studies 21 (3):241-248.
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  33. Reactive Distributed Artificial (1996). Jacques Ferber. In N. Jennings & G. O'Hare (eds.), Foundations of Distributed Artificial Intelligence. Wiley. 287.
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  34. Paul Ashton, A. J. Bartlett & Justin Clemens (eds.) (2006). The Praxis of Alain Badiou. Re.Press.
    Following the publication of his magnum opus L’être et l’événement (Being and Event) in 1988, Alain Badiou has been acclaimed as one of France’s greatest living philosophers. Since then, he has released a dozen books, including Manifesto for Philosophy, Conditions, Metapolitics and Logiques des mondes (Logics of Worlds), many of which are now available in English translation. Badiou writes on an extraordinary array of topics, and his work has already had an impact upon studies in the history of philosophy, the (...)
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  35. Alison Assiter (1990). Althusser and Feminism. Pluto Press.
  36. Paul-Laurent Assoun & Gustave Flaubert (1999). Gustave Flaubert, Bouvard Et Pécuchet. Monograph Collection (Matt - Pseudo).
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  37. Hugo Azérad (2002). L'univers Constellé de Proust, Joyce Et Faulkner le Concept d'Épiphanie Dans l'Esthétique du Modernisme. Monograph Collection (Matt - Pseudo).
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  38. Gaston Bachelard (1994). The Poetics of Space. Beacon Press.
    The classic book on how we experience intimate spaces. "A magical book. . . . A prism through which all worlds from literary creation to housework to aesthetics to carpentry take on enhanced--and enchanted-significances. Every reader of it will never see ordinary spaces in ordinary ways. Instead the reader will see with the soul of the eye, the glint of Gaston Bachelard." --from the foreword by John R. Stilgoe 6473-4 / $15.00tx / paperback.
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  39. Gaston Bachelard (1990). Fragments of a Poetics of Fire. Dallas Institute Publications, Dallas Institute of Humanities and Culture.
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  40. Gaston Bachelard (1971). Épistémologie. Paris,Presses Universitaires De France.
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  41. Alain Badiou (2009). Theory of the Subject. Continuum.
    The place of the subjective -- Everything that is of a whole constitutes an obstacle to it insofar as it is included in it -- Action, manor of the subject -- The real is the impasse of formalization : formalization is the locus of the passing-into-force of the real -- Hegel : "the activity of force is essentially activity reacting against itself" -- Subjective and objective -- The subject under the signifiers of the exception -- Of force as disappearance, whose (...)
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  42. Alain Badiou (2008). Conditions. Continuum.
    The subtractive : preface by Francois Wahl -- Philosophy itself -- The (re)turn of philosophy itself -- Definition of philosophy -- What is a philosophical institution? -- Philosophy and poetry -- The philosophical recourse to the poem -- Mallarm's method : subtraction and isolation -- Rimbaud's method : interruption -- Philosophy and mathematics -- Conference on subtraction -- Truth : forcing and unnameable -- Philosophy and politics -- Philosophy and love -- What is love? -- Philosophy and psychoanalysis -- Subject (...)
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  43. Alain Badiou (2005). Handbook of Inaesthetics. Stanford University Press.
    Didacticism, romanticism, and classicism are the possible schemata for the knotting of art and philosophy, the third term in this knot being the education of subjects, youth in particular. What characterizes the century that has just come to a close is that, while it underwent the saturation of these three schemata, it failed to introduce a new one. Today, this predicament tends to produce a kind of unknotting of terms, a desperate dis-relation between art and philosophy, together with the pure (...)
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  44. Alain Badiou (2003). Infinite Thought: Truth and the Return to Philosophy. Continuum.
    Infinite Thought brings together a representative selection of the range of Alain Badiou's work, illustrating the power and diversity of his thought.
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  45. Alain Badiou (1999). Manifesto for Philosophy: Followed by Two Essays: "The (Re)Turn of Philosophy Itself" and "Definition of Philosophy". State University of New York Press.
    Hegel once wrote that Truth could not be expressed within a single sentence. His statement could surely be taken as justification for the length of his ...
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  46. Sammy Badran (forthcoming). Politics = Truth: Badiou's The Rebirth of History. Theory and Event 16 (2).
  47. Carla Bagnoli (2000). La Pretesa di Oggettività in Etica. In Gabriele Usberti (ed.), Modelli di oggettività. Bompiani.
    Sembra esserci almeno un punto di accordo tra i filosofi morali: i giudizi etici, così come li usiamo nelle nostre conversazioni quotidiane, condividono una certa aspirazione all’oggettività. Vi è invece un disaccordo piuttosto acerbo rispetto alla questione se questa aspirazione sia giustificata o non sia invece una mera pretesa. Il disaccordo filosofico riguarda, cioè, la questione se i giudizi etici debbano e possano aspirare all’oggettività. Ma ancor più fondamentale è il disaccordo rispetto ai criteri con cui valutare se questa aspirazione (...)
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  48. J. Timothy Bagwell (1989). Turn and Return: The Image of Deconstruction. Diacritics 19 (1):97-115.
  49. Thomas Baldwin (2003). The Material Object in the Work of Marcel Proust.
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  50. Ballarín Jm, Marín Fx & A. J. Navarro (2012). Knowledge and Acknowledgement: Concept of Alterity as a Tool for Social Interaction. Ramon Llull Journal of Applied Ethics 3 (3):135.
    Human beings inhabit a symbolic reality that articulates meaning. This is culture understood as a web of meanings that actually builds our identity by providing guidance in the complexity of our environment. It is the complex interplay between identity and alterity, between interiority and exteriority, between familiarity and strangeness. Worldviews set up borders that delimit one's own world and others' ground by establishing stereotypes and prejudices. This article presents the results of a research project on prejudices towards the other in (...)
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