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Derrida: Ethics* (242 | 129)

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  1. Elizabeth Abel (1999). Bathroom Doors and Drinking Fountains: Jim Crow's Racial Symbolic. Critical Inquiry 25 (3):435.
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  2. Raziel Abelson (2005). Moral Distance: What Do We Owe to Unknown Strangers? Philosophical Forum 36 (1):31-39.
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  3. Brandon Absher (2012). Toward a Concept of Ecological Violence. Radical Philosophy Review 15 (1):89-101.
    I argue in this paper that Mountaintop Removal is part of what I call “ecological violence.” Whereas the common conception of violence perceives it as harm directly inflicted against an individual by a person or group, I seek to illuminate a form of violence that operates in the complex interrelation between people and the environing world they disclose through their practices. Ecological violence, as I understand it, is ecological in that it concerns the practices through which humans understand and uncover (...)
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  4. Christa Davis Acampora (1997). Peter Berkowitz, Nietzsche: The Ethics of An Immoralist. [REVIEW] Man and World 30 (4):490-496.
  5. Frei Nilo Agostini (2009). Do fracasso moral ao retorno da ética. Revista de Teologia (Reveleteo). Issn 2177-952x 4.
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  6. Prof Dr Frei Nilo Agostini (2009). Do fracasso moral ao retorno da ética. Revista de Teologia (Reveleteo). Issn 2177-952x 4.
    A modernidade e a pós-modernidade estão atravessando um processo corrosivo da moral, numa relativização de valores em várias esferas. No desejo emancipatório, o indivíduo acaba desconfiado e descrente frente aos projetos históricos, cético frente aos padrões éticos e valores morais. Deseja viver intensamente, embalado pelo prazer. Cai, sem perceber, num individualismo narcisista. No entanto, este individualismo reinante já dá mostras de graus de responsabilidade, aberto às regras morais, à eqüidade, aberto ao futuro, como que numa reabilitação da inteligência sob forma (...)
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  7. R. T. Allen (1992). The Categories of Value. Journal of Speculative Philosophy 6 (4):277 - 300.
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  8. Roman Altshuler (2012). The Origins of Responsibility. By François Raffoul. (Indiana UP, 2010. Pp. Xiv + 341.). [REVIEW] Philosophical Quarterly 62 (246):217-220.
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  9. Irina Aristarkhova (2012). Hospitality of the Matrix: Philosophy, Biomedicine, and Culture. Columbia University Press.
    This book reorients the question of the matrix as a place "where" everything comes from ( "chora," womb, incubator) by recasting it in terms of acts of "matrixial/maternal hospitality" that produce space and matter of / for the other.
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  10. Amédée Ayfre (1963). Philosophie et cinéma. Les Etudes Philosophiques 18 (2):181 - 191.
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  11. Stefan B. Baumrin (2006). Becoming Moral. Philosophical Forum 37 (3):321–332.
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  12. Manu Bazzano (2012). Spectre of the Stranger: Towards a Phenomenology of Hospitality. Sussex Academic Press.
    A place in the sun -- A human revolution -- Dwelling poetically on this earth -- Epilogue.
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  13. Andrew Benjamin (2007). What If the Other Were an Animal? Hegel on Jews, Animals and Disease. Critical Horizons 8 (1):61-77.
    The question of the other appears to be a uniquely human concern. Engagement with the nature of alterity and the quality of the other are philosophical projects that commence with an assumed anthropocentrism. This anthropocentrism will be pursued by way of Hegel's discussion of "disease" in his Philosophy of Nature. Disease is implicitly bound up with race, racial identity and animality, and provides an opening to the question: what if the other were an animal? Any answer to this question should (...)
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  14. Bettina Bergo (2003). Kelly Oliver, Witnessing: Beyond Recognition. [REVIEW] Continental Philosophy Review 36 (2):203-212.
  15. Bettina G. Bergo (2002). Simon Critchley, Ethics, Politics, Subjectivity: Or Calculating with the Incalculable. [REVIEW] Continental Philosophy Review 35 (2):207-219.
  16. Ermenegildo Bidese, ‚Abraham Teilen'. Die Genese des Ich in Jacques Derridas Donner la Mort Als Grundlage Für Eine Philosophie des Mo-Notheismus.
    In the essay 'Donner la mort' (1992) Jacques Derrida develops a new concept for the philosophical category of the subjectivity. In particular, he crucially connects the genesis of the subject with the experience of the absolute responsibility that, for Derrida, also represents the beginning of the religion itself: the religion comes to light fundamentally as history of the responsibility. The symbol of the absolute responsibility is the biblical figure of Abraham in the shocking pericope of Genesis 22, where God demands (...)
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  17. Ronald Bogue (2012). Deleuze and Guattari's Immanent Ethics: Theory, Subjectivity, and Duration, by Tamsin Lorraine. State University of New York Press, 2011, 191pp., Pb. $23.95, Hb. $75.00, ISBN-13: 9781438436630. [REVIEW] Comparative and Continental Philosophy 4 (1).
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  18. William F. Bracken (2005). Is There a Puzzle About How Authentic Dasein Can Act?: A Critique of Dreyfus and Rubin on Being and Time, Division II. Inquiry 48 (6):533 – 552.
    Dreyfus and Rubin's commentary on Division II of Being and Time raises three closely related puzzles about the possibility of authenticity: (i) how could Dasein ever choose to become authentic, (ii) how could authentic Dasein ever choose to take up any particular possibility, and (iii) how could anything <span class='Hi'>matter</span> to authentic Dasein? They argue that Heidegger has a convincing answer to the first two puzzles, but they find his answer to the third "indirect and not totally convincing" (D&R, p. (...)
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  19. Ian Buchanan (2011). Desire and Ethics. Deleuze Studies 5 (supplement):7-20.
    This paper argues that it is problematic for the future of Deleuze studies that it is difficult if not impossible to answer the question ‘what is the right thing to do?’ from a Deleuzian perspective. It then argues that one of the key reasons Deleuze studies has made limited progress in this area is its over-emphasis on desire and the corresponding tendency to extrapolate ‘ought’ from ‘is’, which as Hume showed is a category mistake. It proposes that to develop a (...)
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  20. Matthew Calarco & Peter Atterton (eds.) (2004). Animal Philosophy: Essential Readings in Continental Thought. Continuum.
    Animal Philosophy is the first text to look at the place and treatment of animals in Continental thought.
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  21. William Sanger Campbell (forthcoming). Book Review: The Hospitality of God: A Reading of Luke's Gospel. [REVIEW] Interpretation 55 (4):436-438.
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  22. John D. Caputo (1985). Mortality and the Foundations of a Phenomenological Ethics. Research in Phenomenology 15 (1):269-278.
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  23. Luis Fernando Cardona Suárez (2010). Angst, Responsibility and Aporia Towards an Ontology of Hospitality. Universitas Philosophica 27 (54):179-218.
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  24. Clare Carlisle (2005). Creatures of Habit: The Problem and the Practice of Liberation. [REVIEW] Continental Philosophy Review 38 (1-2):19-39.
    This paper begins by reflecting on the concept of habit and discussing its significance in various philosophical and non-philosophical contexts – for this helps to clarify the connections between habit and selfhood. I then attempt to sketch an account of the self as ”nothing but habit,“ and to address the questions this raises about how such a self must be constituted. Finally, I focus on the issue of freedom, or liberation, and consider the possibility of moving beyond habit. I emphasize (...)
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  25. Edward S. Casey (2001). Taking a Glance at the Environment: Prolegomena to an Ethics of the Environment. Research in Phenomenology 31 (1):1-21.
    It is remarkable how much we can understand about an environmental problem at a mere glance. By means of a glance - at once quick and comprehensive - we can detect that something is going wrong in a given environmental circumstance, and we can even begin to suspect what needs to be done to rectify the situation. In this paper I explore the unsuspected power of the glance in environmental thought and practice, drawing special lessons for an ethics of the (...)
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  26. Yiu Sing Luke Chan (2012). A Model of Hospitality for Our Times. Budhi: A Journal of Ideas and Culture 10 (3):21-46.
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  27. Rebecca Comay (1991). Questioning the Question: A Response to Charles Scott. Research in Phenomenology 21 (1):149-158.
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  28. Drucilla Cornell (1992). The Philosophy of the Limit. Routledge.
    Deconstruction both by its friends and enemies has come to be associated with a set of cliches that completely misunderstands its ethical aspiration. It is particularly within the field of law that we can see the ethical force of deconstruction, and also illuminate its concrete and practical importance. In The Philosophy of the Limit Drucilla Cornell examines the relationship of deconstruction to questions of ethics, justice and legal interpretation. She argues that renaming deconstruction "the philosophy of the limit" will allow (...)
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  29. Simon Critchley (2008). Comments on Simon Critchley's Infinitely Demanding. Symposium: The Canadian Journal of Continental Philosophy 12 (2):9-17.
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  30. Carolyn Culbertson (2013). The Ethics of Relationality: Judith Butler and Social Critique. [REVIEW] Continental Philosophy Review 46 (3):449-463.
    This article takes up the work of Judith Butler in order to present a vision of ethics that avoids two common yet problematic positions: on the one hand, the skeptical position that ethical norms are so constitutive of who we are that they are ultimately impossible to assess and, on the other hand, the notion that we are justified in our commitment to any ethical norm that appears foundational to our identity. With particular attention to the trajectory of Butler’s project (...)
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  31. Arne De Boever (2012). Losing Face: Francis Bacon's 25th Hour. Film-Philosophy 16 (1):85-100.
    Spike Lee’s film 25 th Hour begins with an act of violence that it does not show: instead, the viewer hears the sounds of a dog being beaten. The dog’s menacing growl is then transformed into the growling image of Montgomery ‘Monty’ Brogan’s car speeding through New York. Monty spots the dog, and stops. It is only then that the viewer witnesses the results of the film’s ‘foundational’ act of violence: the bloody body of a dog beaten to pulp. When (...)
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  32. Brother Stephen De La Rosa (1993). Ethics in the Spirit of Hospitality. HEC Forum 5 (4):237-245.
  33. Kant After Derrida (2006). The Question is How to Read Kant Today. It Would Seem That Derrida, with His Work on Hospitality, Cosmopolitanism, Space and Time, Evil and Experi-Ence, Can Help. This Collection of Essays on Kant and Derrida Fills an Important Gap. There is, as I Shall Argue Later, a Little Too Much Focus on the Aesthetic. [REVIEW] Kantian Review 11:125.
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  34. Christian Diehm (2003). Gaia and Il y A. Symposium: The Canadian Journal of Continental Philosophy 7 (2):173-183.
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  35. M. Dikec (2002). Pera Peras Poros: Longings for Spaces of Hospitality. Theory, Culture and Society 19 (1):227-247.
    The attempt in this article is to reflect on the notion of hospitality, building on Derrida's engagement with the notion. In doing so, I visit some of the debates on cosmopolitanism, a term which, I believe, is sometimes used overenthusiastically, neglecting the negative implications it might carry. Besides, I observe the same uncritical stance towards the reception of Kant's notion of `universal hospitality', developed in his famous piece on `Perpetual Peace', a text that has been at the core of the (...)
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  36. John M. Doris (2009). Genealogy and Evidence: Prinz on the History of Morals. Analysis 69 (4):704-713.
    Jesse Prinz’s The Emotional Construction of Morals is among the most significant of illuminations of human morality to appear in recent years. This embarrassment of riches presents the space-starved commentator with a dilemma: survey the book’s extraordinary sweep, and slight the textured argumentation, or engage a fraction of the argumentation, and slight the sweep. I’ll fall on the second horn, and focus mostly on Chapter 7, ‘The Genealogy of Morals’. Like Prinz , 1 I think that genealogical arguments have not, (...)
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  37. Abi Doukhan (2010). From Exile to Hospitality. Philosophy Today 54 (3):235-246.
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  38. Mihail Dafydd Evans (2008). Infinitely Demanding. Symposium: The Canadian Journal of Continental Philosophy 12 (2):202-205.
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  39. David Farrell Krell (1991). A Thought in Full Self-Dispossession: On Charles Scott's the Language of Difference and the Question of Ethics. Research in Phenomenology 21 (1):142-148.
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  40. Richard Findler (1994). Imaginative Ethics. Research in Phenomenology 24 (1):265-271.
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  41. Richard S. Findler (1997). Kant's Phenomenological Ethics. Research in Phenomenology 27 (1):167-188.
  42. Russell Ford (2008). Of Dice and Men: Rethinking Business as a Game. In Patricia Werhane & Mollie Painter-Morland (eds.), Cutting-Edge Issues in Business Ethics. 109-120.
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  43. Lauren Freeman (2010). Metontology , Moral Particularism, and the “Art of Existing:” A Dialogue Between Heidegger, Aristotle, and Bernard Williams. [REVIEW] Continental Philosophy Review 43 (4):545-568.
    An important shift occurs in Martin Heidegger’s thinking one year after the publication of Being and Time , in the Appendix to the Metaphysical Foundations of Logic . The shift is from his project of fundamental ontology—which provides an existential analysis of human existence on an ontological level—to metontology . Metontology is a neologism that refers to the ontic sphere of human experience and to the regional ontologies that were excluded from Being and Time. It is within metontology, Heidegger states, (...)
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  44. Gregory Fried (2005). Ethics and Finitude: Heideggerian Contributions to Moral Philosophy. [REVIEW] Continental Philosophy Review 38 (1-2):131-135.
    This essay applies elements of Heidegger thought to ethics as a practical discipline. The radical finitude of human existence is not only an ontological matter; it is also located in the moral life, in the ways we come to "be" ethically. Moral values are shown to be responses to finite limit-conditions and to be finite themselves in their appropriation and performance. The notion of being-in-the-world is used to show that the moral sphere cannot be understood as an "objective" or a (...)
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  45. Heidrun friese & Translated By James keye (2004). Spaces of Hospitality. Angelaki 9 (2):67 – 79.
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  46. Hans-Georg Gadamer (2009). Friendship and Solidarity (1999). Research in Phenomenology 39 (1):3-12.
    With reference to Plato and Aristotle, Gadamer discusses the question of what is left of friendship and solidarity in an age of `anonymous responsibility.'.
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  47. Patrick Gamez (2008). Ethics at a Standstill. Symposium: The Canadian Journal of Continental Philosophy 12 (2):205-209.
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  48. R. Gasché (2003). Felicities and Infelicities of a Model: Tragedy and the Present. Review of on Germans and Other Greeks: Tragedy and Ethical Life by Dennis J. Schmidt. Research in Phenomenology 33 (1):287-298.
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  49. Peter Gathje (unknown). Hospitality in the Context of Academic Life. Analytic Teaching and Philosophical Praxis 23 (1):28-34.
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  50. Mark D. Gedney (2006). The Hope of Remembering. Research in Phenomenology 36 (1):317-327.
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