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  1. Emmanuel Alloa (2015). Prégnances du devenir. Simondon et les images. Critique 816:356-371.
    Problématisation, individuation, (dés)adaptation L’inventivité du vivant : la « disparation » Mouvements à vide. La spontanéité selon Simondon La prégnance des images Ontogenèse, phylogenèse, eikogenèse. L’image comme médiation .
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  2. Emmanuel Alloa (2013). Kreativität der Diaspora. Über Neuere Phänomenologie in Frankreich. [REVIEW] Philosophische Rundschau 60 (1):52-60.
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  3. Emmanuel Alloa (2011). Restitutionen. Wiedergaben des 'Ursprungs des Kunstwerks' in der französischen Philosophie. In David Espinet & Tobias Keiling (eds.), eideggers 'Ursprung des Kunstwerks'. Klostermann 261-276.
  4. Emmanuel Alloa (2011). Restitutionen. Wiedergaben des 'Ursprungs des Kunstwerks' in der französischen Philosophie. In David Espinet & Tobias Keiling (eds.), eideggers 'Ursprung des Kunstwerks'. Klostermann 261-276.
  5. Emmanuel Alloa (2005). Bare Exteriority. Philosophy of the Image and the Image of Philosophy in Martin Heidegger and Maurice Blanchot. Colloquy (10):69-82.
    The article explores the striking coincidences in Heidegger's and Blanchot's account of the image as death mask. The analysis of the respective theories of the image brings forth two radically divergent conceptions of thinking as "laying patent" (Heidegger) and of thinking as "laying bare" (Blanchot).
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  6. Ammon Allred (2010). How is Philosophy Possible? Blanchot on Secrecy, Ambiguity and the Care for Death. International Journal of Philosophical Studies 18 (2):149-175.
    I examine the contribution that the first part of Maurice Blancot's recit Death Sentence makes to his understanding of the relationship between philosophy and literature. I use a reading of the Kantian, transcendental account of literature in “How is Literature Possible” as the starting point for an analysis of the way in which Blanchot uses secrets in describing J.'s death in Death Sentence, linking secrecy up with the imaginary, ambiguity and dissimulation. The purpose for this refinement is to challenge the (...)
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  7. Gary Banham (2011). The Antimonies of Pure Practical Libertine Reason. Angelaki 15 (1):13-27.
    In this article I revisit the relationship between Immanuel Kant and the Marquis De Sade, following not Jacques Lacan but Pierre Klossowski. In the process I suggest that Sade's work is marred by a series of antinomies that prevent him from stating a pure practical libertine reason and leave his view purely theoretical.
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  8. Greg Bird (2008). Nancy Responds to Blanchot. Angelaki 13 (1):3 – 26.
  9. Simon-Pierre Chevarie-Cossette (2016). Quel rapport entre science et justice? - La leçon de Léon Bourgeois. In Daoust Marc-Kevin (ed.), Capitalisme, propriété et solidarité. Les Cahiers D'Ithaque
    Le solidarisme de Léon Bourgeois constitue une tentative convaincante de surmonter l’opposition traditionnelle entre libertés individuelles et justice sociale. Bourgeois tente de relever ce défi en faisant appel aux nouvelles découvertes scientifiques en sociologie comme en biologie. En bref, l’observation de la nature nous montrerait que les humains sont en rapport de solidarité les uns avec les autres. De ce fait, on pourrait tirer un devoir de solidarité que l’État serait à même d’imposer aux individus. Fonder une théorie politique sur (...)
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  10. Frank Chouraqui (2016). Merleau-Ponty and the Order of the Earth. Research in Phenomenology 46 (1):54-69.
    _ Source: _Volume 46, Issue 1, pp 54 - 69 In this essay, I reconstruct Merleau-Ponty’s implicit critique of Husserl in his lectures on Husserl’s concept of the earth as _Boden_ or ground. Against Husserl, Merleau-Ponty regards the earth seen as pure _Boden_ as an idealization. He emphasizes the ontological necessity for the earth as _Boden_ to always hypostasize itself into the Copernican concept of earth as object. In turn, Merleau-Ponty builds this necessity into an essential feature of being, allowing (...)
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  11. Steven Churchill & Jack Reynolds (2013). Sartre's Legacy. Acumen.
    Examines Sartre's reception and legacy, both within France and beyond.
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  12. Penelope Deutscher (2000). "Imperfect Discretion": Interventions Into the History of Philosophy by Twentieth-Century French Women Philosophers. Hypatia 15 (2):160-180.
    : How might we locate originality as emerging from within the "discrete" work of commentary? Because many women have engaged with philosophy in forms (including commentary) that preclude their work from being seen as properly "original," this question is a feminist issue. Via the work of selected contemporary French women philosophers, the author shows how commentary can reconfigure the philosophical tradition in innovative ways, as well as in ways that change what counts as philosophical innovation.
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  13. Jennifer Eagan (2002). Book Review: Edited by Penelope Deutscher and Kelly Oliver. Enigmas: Essays on Sarah Kofman. Ithaca: Cornell University Press, 1999. [REVIEW] Hypatia 17 (3):271-273.
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  14. Sean Erwin (2015). Living by Algorithm: Smart Surveillance and the Society of Control. Humanities and Technology Review 34:28-69.
    Foucault’s disciplinary society and his notion of panopticism are often invoked in discussions regarding electronic surveillance. Against this use of Foucault, I argue that contemporary trends in surveillance technology abstract human bodies from their territorial settings, separating them into a series of discrete flows through what Deleuze will term, the surveillant assemblage. The surveillant assemblage and its product, the socially sorted body, aim less at molding, punishing and controlling the body and more at triggering events of in- and ex-clusion from (...)
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  15. Sean Erwin (2014). Microbiopolitics: Security Mechanisms, the Hela Cell, and The Human Strain. Humanities and Technology Review 33.
    This paper examines the notion of the biopolitical body from the standpoint of Foucault’s logic of the security mechanism and the history he tells of vaccine technology. It then investigates how the increasing importance of the genetic code for determining the meaning and limits of the human in the field of 20th century cell biology has been a cause for ongoing transformation in the practices that currently extend vaccine research and development. I argue that these transformations mark the emergence of (...)
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  16. Dustin Garlitz (2015). Barthes, Roland (1915-1980). In James D. Wright (ed.), International Encyclopedia of the Social and Behavioral Sciences (Second Edition). Elsevier
    Roland Barthes was a twentieth-century French literary critic, philosopher, and cultural theorist important in the trajectories of structuralism and poststructuralism. This article begins by examining Barthes' formative years and influences, and highlights his contributions made to structuralism and poststructuralism in France and beyond. The article then discusses the role that Barthes' work has played in the social and behavioral sciences, including how his writings have been appropriated by disciplines such as sociology and anthropology. Barthes' writings on history are also examined (...)
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  17. Mathias Girel (2014). Jean Wahl d'Angleterre et d'Amérique : contribution à l'étude du contexte et de la signification des Philosophies pluralistes. Revue de Métaphysique et de Morale 81 (1):103.
    Je montre dans ce texte que la thèse de Jean Wahl sur les Pluralistes d'Angleterre et d'Amérique n'est pas tant un tableau des pensées pluralistes qu'une problématisation du pluralisme. La révélation que Wahl va trouver à rebours de certains textes de William James, c'est celle d'un restant moniste, attentif au fond non relationnel de l'expérience, ce qui va le conduire à explorer, beaucoup plus hardiment que nombre de ses contempo- rains, les proximités entre James et Bradley. Cette voix moniste, que (...)
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  18. Diana Gumiel (2013). Phantasieleib, comunidad y antropología fenomenológica en Marc Richir. Eikasia. Revista de Filosofía 47:665-678.
    Abstract The aim of this paper is to discern the subtitle on 2004 Marc Richir’s book, Phantasia, imagination, affectivité. Phénoménologie et anthropologie phénoménologique. Traditionally, Phenomenology has been elusive to link to Anthropology. However, Richir gives its importance including it into the title of his book. Husserl first, and then Richir, facing the Cartesian solipsist subjectivity outline, propose the concept of intersubjectivity. Community prevails over an individual and generalizing self. The other, then, becomes our incarnation, a live-­‐‑incarnation, it defines our own (...)
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  19. Andrew Iliadis, Nandita Biswas Mellamphy, Jean-Hugues Barthélémy, Marc J. De Vries & Nathalie Simondon (2016). Book Symposium on Le Concept D’Information Dans la Science Contemporaine. Philosophy and Technology 29 (3):269-291.
  20. Bruno Latour (1993). We Have Never Been Modern. Harvard University Press.
    A summation of the work of one of the most influential and provocative interpreters of science, it aims at saving what is good and valuable in modernity and ...
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  21. Bruno Latour (1990). Postmodern? No, Simply Amodern! Steps Towards an Anthropology of Science. Studies in History and Philosophy of Science Part A 21 (1):145-171.
  22. Michèle Le Dœuff (1991). Hipparchia's Choice: An Essay Concerning Women, Philosophy, Etc. Blackwell.
  23. Josep R. Llobera (1995). Dos visiones de Europa en los «años negros»: Benda y Ortega / Two Visions of Europe in the Dark Years: Benda and Ortega. Antropología (9):5-20.
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  24. Clara Mandolini (2010). Futuro, possibile, azione. Le implicazioni crono-logiche dell'agire umano in Blondel. Daimon: Revista de Filosofia:97-106.
    The article points out, in L'Action (1893) and in Le point de départ de la recherche philosophique (1903) by Blondel, a refined characterisation of the relation between the intentional structure of action, as well as the practical significance of logical categories such as possibility, reality, contrariety, and the concept of future. There can be action only if man prepares for reality according to a prospectus of the future; which, in turn, emerges as the spring field of the 'possible' itself, potential (...)
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  25. Bernardete Marantes (2012). A Albertine de Proust como tradução da pura hecceidade deleuze-guattariana. A Palo Seco 4:08-17.
    This research aims to examine the concept of haecceity conceived by Gilles Deleuze and Félix Guattari - which has started from the notion given to the concept in A Thousand Plateaus - Capitalism and Schizophrenia 2 (Mille Plateau: capitalisme et schizophrénie 2, 1980). To illustrate this concept the philosophers turned to literature, and more specifically the Proustian literature. They affirm that the haecceity concept has found in the episode with the small group (la petite bande) of girls in the seaside (...)
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  26. Patricia Marino (2008). Review of Monique Canto-Sperber, Moral Disquiet and Human Life. [REVIEW] Notre Dame Philosophical Reviews 2008 (10).
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  27. Swami Narasimhananda (2016). Book Review Intellectuals and Power by Francois Laruelle. [REVIEW] Prabuddha Bharata or Awakened India 121 (7):578.
    This book aims to see how the victim and the ‘identity of the Real’ are wedded to philosophers and intellectuals. Towards this aim Laruelle does not ‘leave philosophy to its own authority’ just as he does not ‘leave theology or religious beliefs to their own authorities’ (119).
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  28. Swami Narasimnhananda, A Non-Philosophical Approach to the Sociology of Religious Pluralism: International Conference on Religion in a Pluralistic Society, Jadavpur University and Lancaster University 7-9 April 2016 at Jadavpur University, Kolkata.
    This paper follows Francois Laruelle’s non-philosophy and his non-religion and non-theology to suggest anon-philosophical approach to the sociology of religious pluralism. The entanglements of experiences of the religious end-user are analysed vis-a-vis Laruelle’s thought and a dogma free inclusive approach to religion is envisaged.
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  29. Geoff Pfeifer (2011). Zizek's Negative (Positive) Project or, Negativity as Positive Possibility. In Harry F. Dahms (ed.), Current Perspectives in Social Theory Volume 29: The Diversity of Social Theories. Emerald
  30. Jack Reynolds & Jon Roffe (forthcoming). Neither-Nor: Merleau-Ponty's Ontology in "The Intertwining/The Chiasm". In Understanding Merleau-Ponty, Understanding Modernism.
    Jean-Paul Sartre's moving eulogy for Merleau-Ponty on his death was entitled "Merleau-Ponty vivant" – Merleau-Ponty lives. And it is indeed difficult to deny that Merleau-Ponty’s thought remains a live and enduring part of the contemporary philosophical scene, in a manner that could not be said for his more famous contemporary. Despite the enduring significance of Merleau-Ponty and the voluminous writings about his work, the book that was intended to be his magnum opus, The Visible and the Invisible, remains an unfinished (...)
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  31. Frederick Scott (1959). Hegel Und Blondel. Modern Schoolman 36 (4):298-299.
  32. Gayatri Chakravorty Spivak (1981). French Feminism in an International Frame. Yale French Studies 62:154-184.
  33. Juan Carlos Vila (ed.) (2004). Charles Péguy. Fundación Emmanuel Mounier.
    Biography of Charles Péguy, french thinker.
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