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  1. R. Abbey, F. Appel & Me Warren (1999). Domesticating Nietzsche. Author's Reply. Political Theory 27 (1):121-130.
  2. Mathew Abbott (2012). No Life is Bare, the Ordinary is Exceptional: Giorgio Agamben and the Question of Political Ontology. Parrhesia 14:23-36.
    In this article I develop a theory of political ontology, working to differentiate it from traditional political philosophy and Schmittian political theology. As with political theology, political ontology has its primary grounding not in disinterested contemplation from the standpoint of pure reason, but rather in a confrontation with an existential problem. Yet while for Schmitt this is the problem of how to live and think in obedience to God, the problem for political ontology is the question of being. Thus the (...)
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  3. Pierre Adler (1985). Neither Consciousness, nor Matter, but Living Bodily Activity. A Review Essay on Marx: A Philosophy of Human Reality, by Michel Henry. Graduate Faculty Philosophy Journal 10 (2):147-161.
  4. Giorgio Agamben (2010). Nudities. Stanford University Press.
    Creation and salvation -- What is the contemporary? -- K. -- On the uses and disadvantages of living among specters -- On what we can not do -- Identity without the person -- Nudity -- The glorious body -- Hunger of an ox : considerations on the Sabbath, the feast, and inoperativity -- The last chapter in the history of the world.
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  5. Giorgio Agamben (2009). 'What is an Apparatus?' and Other Essays. Stanford University Press.
    What is an apparatus? -- The friend -- What is the contemporary?
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  6. Giorgio Agamben (2007). Homo sacer. Suwerenna władza i nagie życie (fragmenty). Kronos 4 (4):174-186.
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  7. Giorgio Agamben (2005). The State of Exception. In Andrew Norris (ed.), Politics, Metaphysics, and Death: Essays on Giorgio Agamben's Homo Sacer. Duke University Press.
  8. Giorgio Agamben (2004). The Open: Man and Animal. Stanford University Press.
    The end of human history is an event that has been foreseen or announced by both messianics and dialecticians. But who is the protagonist of that history that is coming—or has come—to a close? What is man? How did he come on the scene? And how has he maintained his privileged place as the master of, or first among, the animals? In The Open, contemporary Italian philosopher Giorgio Agamben considers the ways in which the “human” has been thought of as (...)
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  9. Giorgio Agamben (2002). The Time That Is Left. Epoché: A Journal for the History of Philosophy 7 (1):1-14.
  10. Giorgio Agamben (1993). Infancy and History: The Destruction of Experience. Verso.
    Every written work can be regarded as the prologue (or rather, the broken cast) of a work never penned, and destined to remain so, because later works, ...
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  11. Linda Alcoff (2007). &Quot;fraser on Redistribution, Recognition, and Identity&Quot;. European Journal of Philosophy 6 (3):255-265.
    This paper provides a critique of Nancy Fraser's theory of recognition and account of identity and redistribution.
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  12. Emmanuel Alloa (2012). The Inorganic Community. Hypotheses on Literary Communism in Novalis, Benjamin and Blanchot. Boundary2. An International Journal of Literature and Culture 39 (3):75-95.
    If literary avant-garde journals and their communities have been, in the twentieth century, a space for creating, if not sustaining, major political utopias, it should help explain why this “literary communism,” as Jean-Luc Nancy called it, is not a weakened or substitutional form of politics. No myth without narration, no implementation without an instrumentation, no organic unity without a political organ voicing its claim, in short: no organicity without an organon. But can there be a (literary) community that does not (...)
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  13. Scott Althaus, Mark Bevir, Jeffrey Friedman, Hélène Landemore, Rogers Smith & Susan Stokes (forthcoming). Roundtable on Political Epistemology. Critical Review:1-32.
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  14. Gil Anidjar (2002). "Our Place in Al-Andalus": Kabbalah, Philosophy, Literature in Arab Jewish Letters. Stanford University Press.
    The year 1492 is only the last in a series of “ends” that inform the representation of medieval Spain in modern Jewish historical and literary discourses. These ends simultaneously mirror the traumas of history and shed light on the discursive process by which hermetic boundaries are set between periods, communities, and texts. This book addresses the representation of the twelfth and thirteenth centuries as the end of al-Andalus (Islamic Spain). Here, the end works to locate and separate Muslim from Christian (...)
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  15. Manola Antonioli, Pierre-Antoine Chardel & Hervé Regnauld (eds.) (2007). Gilles Deleuze, Félix Guattari Et le Politique. Sandre.
    Un enjeu éthico-politique de taille, retentissant autant chez Gilles Deleuze que chez Félix Guattari, consiste par conséquent à analyser les transformations de la subjectivité et de l'être-ensemble dans le cadre des mutations en cours ...
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  16. Alain Badiou (2011). La Relation Énigmatique Entre Philosophie Et Politique. Germina.
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  17. Alain Badiou (2009). The Unrepentant Radical. The Philosophers' Magazine 46 (46):21-27.
    How long can we accept the fact that what is needed for running water, schools, hospitals, and food enough for all humanity is a sum that corresponds to the amount spent by wealthy Western countries on perfume in a year? This is not a question of human rights and morality. It is a question of the fundamental battle for equality of all people, against the law of profit, whether personal or national.
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  18. A. D. Barder & F. Debrix (2011). Agonal Sovereignty: Rethinking War and Politics with Schmitt, Arendt and Foucault. Philosophy and Social Criticism 37 (7):775-793.
    The notion of biopolitical sovereignty and the theory of the state of exception are perspectives derived from Carl Schmitt’s thought and Michel Foucault’s writings that have been popularized by critical political theorists like Giorgio Agamben and Michael Hardt and Antonio Negri of late. This article argues that these perspectives are not sufficient analytical points of departure for a critique of the contemporary politics of terror, violence and war marked by a growing global exploitation of bodies, tightened management of life, and (...)
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  19. I. I. Barros (2012). Biopolítica Y pastorado Cristiano. Synesis 4 (2).
    El objetivo de nuestro trabajo está en exponer el punto final de la argumentación de Foucault acerca del cuidado de si cristiano ( epimeleia ton allon ), demostrando que la epimeleia ton allon cristiana está muy relacionada a la modalidad de gobierno de las almas y de los cuerpos que Foucault denomina de pastorado cristiano. Intentaremos demonstrar como la recusa de Foucault en aceptar una auténtica epimeleia heautou cristiana resulta en un inevitable vínculo de ésta con el nacimiento de la (...)
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  20. Alain Beaulieu (2008). Qui est Alain Badiou? Symposium: The Canadian Journal of Continental Philosophy 12 (2):6-8.
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  21. Emily Beausoleil (2014). 'Only They Breathe': Identity, Agency and the Dancing Body Politic. Constellations 21 (1):111-133.
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  22. Bettina Bergo (2003). Kelly Oliver, Witnessing: Beyond Recognition. [REVIEW] Continental Philosophy Review 36 (2):203-212.
  23. Bettina G. Bergo (2002). Simon Critchley, Ethics, Politics, Subjectivity: Or Calculating with the Incalculable. [REVIEW] Continental Philosophy Review 35 (2):207-219.
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  24. Robert Bernasconi (1999). Richard J. Bernstein: Hannah Arendt's Alleged Evasion of the Question of Jewis Identity. [REVIEW] Continental Philosophy Review 32 (4):472-478.
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  25. Robert Bernasconi (1993). On Deconstructing Nostalgia for Community Within the West: The Debate Between Nancy and Blanchot. Research in Phenomenology 23 (1):3-21.
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  26. Jeffrey Bernstein (2011). Peter Sloterdijk: Rage and Time: A Psychopolitical Investigation. Mario Wenning (Trans.). [REVIEW] Continental Philosophy Review 44 (2):253-257.
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  27. Richard J. Bernstein (2013). Marcuse's Critical Legacy. Radical Philosophy Review 16 (1):59-71.
    My aim in this paper is to engage in three interrelated tasks. First, I want to take a sweeping look at the historical vicissitudes of the concept of critique—in a style similar to the way in which Marcuse treated key concepts in the 1930s and 1940s, for example, in his famous essay “The Concept of Essence.” Second, my sketch of the history of critique is oriented to exploring Marcuse’s famous essay “Philosophy and Critical Theory.” I believe that in this 1937 (...)
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  28. Simone Bignall & Paul Patton (eds.) (2010). Deleuze and the Postcolonial. Edinburgh University Press.
    This is the first collection of essays bringing together Deleuzian Philosophy and postcolonial theory. Bignall and Patton assemble some of the world's leading figures in these fields to explore rich linkages between two previously unrelated areas of study.
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  29. Peg Birmingham (2010). Review Articles. Research in Phenomenology 40 (1):132-140.
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  30. Peg Birmingham (1999). The Subject of Praxis. Research in Phenomenology 29 (1):215-226.
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  31. Peg E. Birmingham (1990). Logos and the Place of the Other. Research in Phenomenology 20 (1):34-54.
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  32. Ernst Bloch (ed.) (1977). Aesthetics and Politics. Nlb.
    Bloch, E. Discussing expressionism.--Lukács, G. Realism in the balance.--Brecht, B. Against Georg Lukács.--Benjamin, W. Conversations with Brecht.--Adorno, T. Letters to Walter Benjamin.--Benjamin, W. Reply.--Adorno, T. Reconciliation under duress.--Adorno, T. Commitment.--Jameson, F. Reflections in conclusion.
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  33. Janine Böckelmann & Frank Meier (eds.) (2007). Die Gouvernementale Maschine: Zur Politischen Philosophie Giorgio Agambens. Unrast.
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  34. Peter J. Boettke (1990). Institutions and Individuals. Critical Review 4 (1-2):10-26.
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  35. Ulf Bohmann & Darío Montero (2014). History, Critique, Social Change and Democracy An Interview with Charles Taylor. Constellations 21 (1):3-15.
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  36. Ken Bolton (1995). Untimely Meditations (Tentative Title)[on National Identity and Representation. Delivered at the Space of Poetry Conference (1993: University of Melbourne).]. [REVIEW] Critical Review 35:3.
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  37. Tommy Boone (2001). From July 1998 to the Present. Critical Review 4 (5).
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  38. Bruno Bosteels (2011). Badiou and Politics. Duke University Press.
    The absent cause -- Lack and destruction -- One divides into two -- The ontological impasse -- Forcing the truth -- Logics of change -- From potentiality to inexistence -- For lack of politics.
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  39. Noel Boulting (2014). In Defense of Iconic Reification. Constellations 21 (1):83-95.
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  40. Jean-François Bourgeault & Guillaume Asselin (eds.) (2006). La Littérature En Puissance Autour de Giorgio Agamben. Vlb.
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  41. Martijn Boven (2014). A System of Heterogenesis: Deleuze on Plurality. In van der Heiden (ed.), Phenomenological Perspectives on Plurality. Brill. 175-194.
    In almost all of his early works Gilles Deleuze is concerned with one and the same problem: the problem of genesis. In response to this problem, Deleuze argues for a system of heterogenesis. In this article, I argue that Deleuze’s system of heterogenesis operates on three levels: (1) the differential multiplicity of virtual Ideas; (2) the implied multiplicity of intensive dramas; (3) the extensive and qualitative diversity of actual concepts. As I hope to show, the relation between these three levels (...)
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  42. Jason Brennan (forthcoming). How Smart is Democracy? You Can't Answer That Question a Priori. Critical Review:1-26.
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  43. Christopher Craig Brittain (2007). The Open; State of Exception; and the Time That Remains, by Giorgio Agamben. Radical Philosophy Review 10 (2):177-189.
  44. Christopher Craig Brittain (2007). The Open; State of Exception; and The Time That Remains, by Giorgio Agamben. Radical Philosophy Review 10 (2):177-189.
  45. Walter Brogan (2011). On Giorgio Agamben's Naked Life. Epoché: A Journal for the History of Philosophy 16 (1):113-124.
    This article attempts to explore why it is that the “state of exception” is so pivotal to Agamben’s analysis of sovereignty and the possibility of a coming community beyond the sovereign state and its power machines. The essay distinguishes between two senses of the state of exception and tries to explain their interconnection. The “zone of indistinction” opens up an irreparable gap between sovereign power and its execution and between “bare life” and citizenship. These are the spaces that both drive (...)
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  46. Antonio Calcagno (2005). Can Alain Badiou's Notion of Time Account for Political Events? International Studies in Philosophy 37 (2):1-14.
  47. Craig J. Calhoun (ed.) (2007). Contemporary Sociological Theory. Blackwell Pub..
    This meticulous collection of contemporary sociological theory is the definitive guide to current perspectives and approaches in the field, examining current key topics in the field such as such as symbolic interactionism, phenomenology, structuralism, network theory, critical theory, feminist theory, and the debates over modernity and postmodernity. Includes the work of major figures including Foucault, Giddens, Bourdieu, Bauman, and Habermas Organized thematically, with editorial introductions to put the readings into theoretical perspective New selected readings bring the book up to date.
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  48. Albert Camus (2001). Democracy is an Exercise in Modesty. Sartre Studies International 7 (2):12-14.
    For the want of something better to do, I sometimes reflect on democracy (in the Paris subway, of course). As you know, there is confusion in people's minds about that useful notion. And since I like to side with the greatest number of people possible, I look for definitions that might be acceptable to the largest number. That's not easy, and I don't pretend to have succeeded. But it seems to me that certain useful approximations are possible. To be brief, (...)
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  49. Serge Cantin (1990). Grandeur et limites du Marx de Michel Henry. Dialogue 29 (03):387-.
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  50. John D. Caputo (1998). An American and a Liberal: John D. Caputo's Response to Michael Zimmerman. [REVIEW] Continental Philosophy Review 31 (2):215-220.
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