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  1. Elizabeth Abel (1993). Black Writing, White Reading: Race and the Politics of Feminist Interpretation. Critical Inquiry 19 (3):470-498.
  2. Babette Babich (2007). Heidegger’s Will to Power. Journal of the British Society for Phenomenology 38 (1):37-60.
    On Heidegger's Beitraege and the influence of Nietzsche's Will to Power (a famous non-book).
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  3. Alain Badiou (2012). In Praise of Love. New Press.
  4. Jean-Hugues Barthélémy & Andrew Iliadis (2015). Gilbert Simondon and the Philosophy of Information: An Interview with Jean-Hugues Barthélémy. Journal of French and Francophone Philosophy 23 (1):102-112.
  5. G. Anthony Bruno (2014). Freedom and Pluralism in Schelling’s Critique of Fichte’s Jena “Wissenschaftslehre”. Idealistic Studies 43 (1/2):71-86.
    Our understanding of Schelling’s internal critique of German idealism, including his late attack on Hegel, is incomplete unless we trace it to the early “Philosophical Letters on Dogmatism and Criticism,” which initiate his engagement with the problem of systematicity—that judgment makes deriving a system of a priori conditions from a first principle necessary, while this capacity’s finitude makes this impossible. Schelling aims to demonstrate this problem’s intractability. My conceptual aim is to reconstruct this from the “Letters,” which reject Fichte’s claim (...)
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  6. Andrew Dunstall (2013). Peter Gratton , The State of Sovereignty: Lessons From the Political Fictions of Modernity . Reviewed By. [REVIEW] Philosophy in Review 33 (3):193–195.
    Review of Peter Gratton's 2012 book, "The State of Sovereignty".
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  7. 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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  8. 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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  9. William Franke (2010). On the Poetic Truth That is Higher Than History. International Philosophical Quarterly 50 (4):415-430.
    Porphyry‘s “On the Cave of the Nymphs” inaugurates a style of philosophicoallegorical interpretation of literary texts that flourished in antiquity and finds analogues in criticism down to the present. It is distinguished by its use of literary interpretation to think through speculative problems of philosophy and theology. Although it became suspect in terms of Enlightenment philological principles prescribing interpretation of the text “on its own terms,” this kind of criticism reveals the originally philosophical motives and purpose of literary criticism and (...)
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  10. Dustin Garlitz (2013). Interests, Theories Of. In Gregory Claeys (ed.), Encyclopedia of Modern Political Thought. CQ Press
  11. Dean Goorden (2012). Dworkin and Phenomenology of the “Pre-Legal”? Ratio Juris 25 (3):393-408.
    Ronald Dworkin states in his preface to “Law's Empire” (1986) that he is doing a phenomenology of law. In regards to a phenomenology of law, I wish to investigate Dworkin's theory of law, and subsequently, what is left out in order for it to be considered a phenomenological account. In doing so, I will compare Dworkin's phenomenology of law to Schütz's phenomenology of the social world. The comparison between the two will illuminate what I believe is necessary for law, and (...)
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  12. 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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  13. Shriniwas Hemade (2012). SurendraShivadas Barlingay's Reflections on the Concept of Philosophy. Dissertation, S. N. Arts, D. J. Malpani Commerce & B. N. Sarda Science College, Sangamner 422605 Dist. Ahmednagar (Maharashtra) Shriniwas.Sh@Gmail.Com, Cell No. : 09226563052
    The question ' What is Philosophy? ' is a peculiar kind of question for SSB. He has got his own view regarding the nature of philosophy. For him it is a kind of intellectual exercise which takes place all over the world in different time periods irrespective of the geographical limit, race-limit, etc. This is a human expression as well as an endeavor and has got its own significance in the history of mankind. This activity of producing philosophy is an (...)
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  14. Andrew Iliadis (forthcoming). Why Philosophize? Jean-François Lyotard Cambridge: Polity Press, 2013; 123 Pp.; $12.95 Isbn: 978-0-7456-7073-7. [REVIEW] Dialogue:1-2.
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  15. Erman Kaplama (2016). Kantian and Nietzschean Aesthetics of Human Nature: A Comparison Between the Beautiful/Sublime and Apollonian/Dionysian Dualities. Cosmos and History: The Journal of Natural and Social Philosophy 12 (1):166-217.
    Both for Kant and for Nietzsche, aesthetics must not be considered as a systematic science based merely on logical premises but rather as a set of intuitively attained artistic ideas that constitute or reconstitute the sensible perceptions and supersensible representations into a new whole. Kantian and Nietzschean aesthetics are both aiming to see beyond the forms of objects to provide explanations for the nobility and sublimity of human art and life. We can safely say that Kant and Nietzsche used the (...)
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  16. Erman Kaplama (2016). The Cosmological Aesthetic Worldview in Van Gogh’s Late Landscape Paintings. Cosmos and History: The Journal of Natural and Social Philosophy 12 (1):218-237.
    Some artworks are called sublime because of their capacity to move human imagination in a different way than the experience of beauty. The following discussion explores how Van Gogh’s The Starry Night along with some of his other late landscape paintings accomplish this peculiar movement of imagination thus qualifying as sublime artworks. These artworks constitute examples of the higher aesthetic principles and must be judged according to the cosmological-aesthetic criteria for they manage to generate a transition between ethos and phusis (...)
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  17. Istvan V. Király (2010). Ciphers and Existence – Karl Jaspers Between West and East. Journal for the Study of Religions and Ideologies 5 (13):152-160.
    The paper tries to grasp and acquire Karl Jaspers’s philosophical-mental horizons mainly with the terminological and methodological instruments of the musical – primarily symphonic – thematisation. Namely those typically jaspersian tensions and impulses, which in their connections to the Encompassing and to Existence are apparently far from them – turning back (and forth) to the oriental and western meta- physics of Sound and Light. While the “philosophical problems” elevated into themes, now start to inter- weave into spectacle (spectaculum) and – (...)
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  18. Jo-Jo Koo (2015). Concrete Interpersonal Encounters or Sharing a Common World: Which is More Fundamental in Phenomenological Approaches to Sociality? In Thomas Szanto & Dermot Moran (eds.), The Phenomenology of Sociality: Discovering the ‘We’. Routledge Publishing 93-106.
    A central question along which phenomenological approaches to sociality or intersubjectivity have diverged concerns whether concrete interpersonal encounters or sharing a common world is more fundamental in working out an adequate phenomenology of human sociality. On one side we have philosophers such as the early Sartre, Martin Buber, Michael Theunissen, and Emmanuel Levinas, all of whom emphasize, each in his own way, the priority of some mode of interpersonal encounters (broadly construed) in determining the basic character of human coexistence. On (...)
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  19. Tyson E. Lewis (2014). Education as Free Use: Giorgio Agamben on Studious Play, Toys, and the Inoperative Schoolhouse. [REVIEW] Studies in Philosophy and Education 33 (2):201-214.
    In this essay, I argue that the work of Giorgio Agamben provides us with a theory of studious play which cuts across many of the categories that polarize educational thought. Rather than either ritualized testing or constructivist playfulness, Agamben provides a model of what he refers to as studious play—a practice which suspends the logic of both ritual and play. In order to explore this notion of studious play, I first articulate Agamben’s fleeting remarks on the topic with an important (...)
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  20. Todd May (2010). Emerging Trends in Continental Philosophy. In Alan D. Schrift (ed.), The History of Continental Philosophy. The University of Chicago Press
    "Emerging Trends in Continental Philosophy" presents a comprehensive and accessible analysis of the most recent developments in European thought. From feminist thought to environmental philosophy to analytic themes in Continental philosophy to recent discussions of citizenship, "Emerging Trends" offers an overview of the currents animating contemporary Continental philosophy. The volume focuses on thematic developments rather than individual figures, allowing the reader to follow the threads that weave different thinkers together. Each essay is written by an expert in the area covered, (...)
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  21. John McCumber (2003). Just in Time: Toward a New American Philosophy. [REVIEW] Continental Philosophy Review 36 (1):61-80.
  22. Swami Narasimhananda (2015). Book Review The Western Construction of Religion. [REVIEW] Prabuddha Bharata or Awakened India 2015 (2):248.
    The author charts out a path to a better understanding of world religions by pointing out that every religion has its own sociological and anthropological basis and that all ‘cultures are thereby similar, and likewise, all are different’ (201). He stresses that all human cultural and religious worlds are nothing but different worlds made indispensable and in the human imagination, each such world has its rightful place.
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  23. Gilbert Plumer (2009). Commentary On: Marc Champagne’s “We, the Professional Sages: Analytic Philosophy’s Arrogation of Argument". In Juho Ritola (ed.), Argument Cultures. Proceedings of the 8th OSSA Conference [CD-ROM]. Ontario Society for the Study of Argumentation 1-4.
  24. Vasti Roodt (2008). Nietzsche and/or Arendt? In H. Siemens & V. Roodt (ed.), Nietzsche, Power and Politics. De Gruyter 373-391.
  25. Martina Sauer (2014). Aesthetik und Pragmatismus. Zur funktionalen Relevanz einer nicht-diskursiven Formauffassung bei Cassirer, Langer und Krois. Image. Zeitschrift für Interdisziplinäre Bildwissenschaft 20 (2):49-69.
    To what extend is there a relevance of aesthetics for life? By postulating a non-discursive and emotional relevance of forms Cassirer, Langer and Krois open the door for this assumption. -/- Inwieweit hat Ästhetik eine Relevanz für das Leben? Indem sowohl Cassirer, Langer und Krois eine nicht-diskursive und emotionale Relevanz von Formen unterstellen, öffnen sie die Türen für diese Annahme.
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  26. Brian Schroeder (2006). Naturalizing Continental Philosophy: Breaking Ground in Environmental Thinking. [REVIEW] Human Studies 29 (4):509 - 515.
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  27. Charles E. Scott (1999). The W Ork of the History of Philosophy. Research in Phenomenology 29 (1):1-12.
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  28. Maxine Sheets-Johnstone (2009). Animation: The Fundamental, Essential, and Properly Descriptive Concept. [REVIEW] Continental Philosophy Review 42 (3):375-400.
    As its title indicates, this article shows animation to be the fundamental, essential, and properly descriptive concept to understandings of animate life. A critical and constructive path is taken toward an illumination of these threefold dimensions of animation. The article is critical in its attention to a central linguistic formulation in cognitive neuroscience, namely, enaction ; it is constructive in setting forth an analysis of affectivity as exemplar of a staple of animate life, elucidating its biological and existential foundations in (...)
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  29. Barry Smith (1995). L’Autriche Et la Naissance de la Philosophie Scientifique. Actes de la Recherche En Sciences Sociales 109: 61–71.
    The term ‘Continental philosophy’ designates not philosophy on the continent of Europe as a whole, but rather a selective slice of Franco-German philosophy. Through a critical analysis of the arguments advanced by Otto Neurath, the paper addresses the issue of why Austrian philosophers in particular are not counted in the pantheon of Continental philosophers. Austrian philosophy is marked by the predominance of philosophical analysis and of the philosophy of science. The paper concludes that it is not Austria which is the (...)
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  30. Marco Solinas (2010). Review of Bert van den Brink and David Owen (eds.), Recognition and Power. Axel Honneth and the Tradition of Critical Social Theory. [REVIEW] Iride: Filosofia e Discussione Pubblica (59):223-224.
  31. Tom Sparrow & Bobby George (eds.) (2014). Itinerant Philosophy: On Alphonso Lingis. Punctum Books.
    Itinerant Philosophy: On Alphonso Lingis gathers a diverse collection of texts on Lingis’s life and philosophy, including poetry, original interviews, essays, book reviews, and a photo essay. It also includes an unpublished piece by Lingis, “Doubles,” along with copies of several of his letters to a friend.
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  32. Torill Strand (2012). Den Pedagogiske Filosofiens Oppdrag. Studier I Pædagogisk Filosofi 1 (1):4-16.
    Today, philosophy of education comes forward as diverse, many-faceted and numerous engagements with issues and problems concerning both the fields of philosophy and education. But what is the vital mission of contemporary philosophers of education, and how is this mission justified? Through a tentative reading of Alain Badiou’s ethic and philosophical manifestos, I here hope to throw some lights on these questions. To do so, I clarify Badiou’s epistemic and ontological positions and discuss the relevance of his “ethic of truths” (...)
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  33. Iain Thomson (2004). Ontology and Ethics at the Intersection of Phenomenology and Environmental Philosophy. Inquiry 47 (4):380 – 412.
    The idea inspiring the eco-phenomenological movement is that phenomenology can help remedy our environmental crisis by uprooting and replacing environmentally-destructive ethical and metaphysical presuppositions inherited from modern philosophy. Eco-phenomenology's critiques of subject/object dualism and the fact/value divide are sketched and its positive alternatives examined. Two competing approaches are discerned within the eco-phenomenological movement: Nietzscheans and Husserlians propose a naturalistic ethical realism in which good and bad are ultimately matters of fact, and values should be grounded in these proto-ethical facts; Heideggerians (...)
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  34. George Tomlinson (2015). Marx and the Concept of Historical Time. Dissertation, Kingston University
    The guiding premise of this thesis is that the concept of historical time constitutes a distinct philosophical problem for Karl Marx’s work. Marx does not examine the relationship between time and history in his work, rendering the historicist framework of linear, progressive time the overriding framework through which he understands this relationship. However, the larger problem is that, despite this lack, the philosophical originality and critical function of Marx’s work is in no small measure defined by the contribution it makes (...)
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  35. George Tomlinson (2014). Temporalizing a Materialist Concept of History. Symposium: The Canadian Journal of Continental Philosophy 18 (2):274-292.
    This paper proceeds from the premise that time and temporality constitute a distinct philosophical problem for Marx and Engels’s materialist concept of history in 'The German Ideology'. It is thus necessary to 'temporalize' this concept of history: to situate it in relation to the active production of a dynamic difference between the past, the present, and the future. After revisiting the philosophical dimensions of Marx’s concepts of materialism, the human, and need, this article uncovers a temporality within the materialist concept (...)
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  36. Brian Treanor (2014). Emplotting Virtue. SUNY Press.
    ethics does not stress the rule-based components of action guidance does not mean that virtue ethics has no room for such rules. Indeed, action- guiding rules are an important part of a fully elaborated virtue ethics. Two substantive claims ...
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  37. Margaret Van De Pitte (2005). Peter Atterton and Matthew Calarco, Eds., Animal Philosophy: Essential Readings in Continental Thought Reviewed By. Philosophy in Review 25 (4):235-237.
    The editors cull the works of 11 noted French and German philosophers for their contributions to the debate about what animals are like and how we should relate to them. Each selection gives the gist of the philosopher's view followed by a noted scholar's comments. The result, as Peter Singer notes in his merciless Foreward, is that most of the Continentals have had almost nothing of interest to say on the topic.
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  38. Corijn van Mazijk (2013). Mission Impossible? Thinking What Must Be Thought In Heidegger and Deleuze. Metajournal 5 (2):336-354.
    In this paper, I discuss and compare the possibility of thinking that which is most worth our thought in Deleuze’s What Is Philosophy? and Heidegger’s course lectures in What Is Called Thinking? . Both authors criticize the history of philosophy in similar ways in order to reconsider what should be taken as the nature and task of philosophical thinking. For Deleuze, true thinking is the creation of concepts, but what is most worth our thought in fact cannot be thought. For (...)
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  39. Talia Welsh (ed.) (2010). Child Psychology and Pedagogy: The Sorbonne Lectures 1949-1952. Northwestern University Press.
    Maurice Merleau-Ponty is one of the few major phenomenologists to engage extensively with empirical research in the sciences, and the only one to examine child psychology with rigor and in such depth. His writings have recently become increasingly influential, as the findings of psychology and cognitive science inform and are informed by phenomenological inquiry. Merleau-Ponty’s Sorbonne lectures of 1949 to 1952 are a broad investigation into child psychology, psychoanalysis, pedagogy, phenomenology, sociology, and anthropology. They argue that the subject of child (...)
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  40. Hakhamanesh Zangeneh (2012). Right Outta' Nowhere: Jean-Luc Nancy, Phenomenon and Event Ex Nihilo. Continental Philosophy Review 45 (3):363-379.
    This essay proposes to read Jean-Luc Nancy’s references to creation ex nihilo as both an intervention in the French debate concerning eventness, and as a transformative rethinking of the status of phenomenality. Nancy’s position is roughly triangulated relative to key remarks from other thinkers and, above all, its distinctive components (temporality, negativity, spatiality) are elucidated through historical glosses. Articulating the overall architecture of this theory serves to illustrate the Heideggerian access to the event debate. It also deepens aspects only elliptically (...)
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