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Poststructuralism

Edited by Leonard Lawlor (Pennsylvania State University)
About this topic
Summary This section covers the research area that is usually called "poststructuralism." It includes mainly French philosophers of the second half of the 20th century, philosophers like Foucault, Derrida, Deleuze, Deleuze and Guattari, and Lyotard. The area overlaps with psychoanalysis as with Guattari and Lacan. The main idea behind the title "poststructuralism" is that this group of French philosophers reacted to the development of structural linguistics and anthropology in the 1960s. They reacted by appropriating the idea that the meanings of signs are not positivities, but negativities whose content is determined by differences from other meanings and signs.This group of philosophers used the idea of a fundamental differentiation to criticize phenomenology. But like structuralism this group also appropriated phenomenological ideas. In particular, they appropriated the idea that intentionality (after being criticized) involved the projection of a meaning that is infinitely determinable. In addition to structuralism and phenomenology, this group of philosophers also appropriated ideas from Marxism. All of these philosophers criticize capitalism and globalization. Finally, the title "poststructuralism" is somewhat misleading. While appropriating some ideas from structuralism, this group of philosophers constructed original concepts and in some cases novel philosophical systems.
Key works Structuralism Phenomenology Psychoanalysis Marxism Deconstruction Archeology Genealogy
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Related categories
Subcategories:
Alain Badiou (451)
Judith Butler* (375)
Gilles Deleuze (3,161)
Jacques Derrida (3,530 | 1,731)
Michel Foucault (3,553)
Jacques Lacan* (882)

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  1. William S. Allen (2009). Dead Transcendence: Blanchot, Heidegger, and the Reverse of Language. Research in Phenomenology 39 (1):69-98.
    In this essay I will examine the development of the notion of transcendence in Blanchot's early critical writings. Doing so indicates the radical way that Blanchot reconfigures this central ontological and theological term by way of his readings of the literary use of language. In turn this exposes the essential relation between finitude and literature, something which the second part of the essay will examine by way of Heidegger's study of the myth of Er.
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  2. 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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  3. Paul-Laurent Assoun & K. Boey (1987). Hedendaagse Franse Filosofen. Monograph Collection (Matt - Pseudo).
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  4. Ricardo Salas Astraín (2013). Antonio Sidekum: filósofo de la alteridad. Utopía y Praxis Latinoamericana 18 (60):9-10.
    En este artículo destacamos algunos aspectos ligados a la perspectiva intercultural presente en la obra del filósofo brasileño Antonio Sidekum y del filósofo cubano-alemán R. Fornet-Betancourt. Haciendo referencia a ambos autores buscamos avanzar en una reflexión actual en torno a la ética, al recon..
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  5. Margaret Atack (1991). Abjection, Melancholia and Love: The Work of Julia Kristeva. [REVIEW] Radical Philosophy 58.
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  6. Valérie Aucouturier (2013). G. E. M. Anscombe , From Plato to Wittgenstein: Essays . Reviewed By. Philosophy in Review 33 (1):4-8.
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  7. Leora Auslander (2000). Le Genre de la Nation : La Recherche aux Etats-Unis. Clio 12.
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  8. Kostas Axelos (1950). Brève critique de la « courte histoire de la philosophie néohellénique ». Les Etudes Philosophiques 5 (3/4):351 - 359.
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  9. Gary E. Aylesworth (1992). Stephen K. White, Political Theory and Postmodernism Reviewed By. Philosophy in Review 12 (3):220-222.
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  10. Gary E. Aylesworth, Bettina Bergo, Thomas P. Brockelman, Alina Clej, Damian Ward Hey, Drew A. Hyland, Basil O'Neill, Henk Oosterling, Stephen David Ross, Katherine Rudolph, Robin May Schott, Massimo Verdicchio, James R. Watson & Martin G. Weiss (2014). Subjects and Simulations: Between Baudrillard and Lacoue-Labarthe. Lexington Books.
    Subjects and Simulations presents essays focused on suffering and sublimity, representation and subjectivity, and the relation of truth and appearance through engagement with the legacies of Jean Baudrillard and Philippe Lacoue-Labarthe.
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  11. J. B. (forthcoming). Trois Philosophes Français / Three French Philosophers. Les Etudes Philosophiques.
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  12. Françoise Badelon (2003). Identité et différence selon Etienne Balibar. Multitudes 3 (3):197-202.
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  13. Alain Badiou & Nicolas Truong (2010). Hvalnica Ljubezni: Alain Badiou V Pogovoru Z Nicolasom Truongom. Problemi 3.
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  14. Sammy Badran (forthcoming). Politics = Truth: Badiou's The Rebirth of History. Theory and Event 16 (2).
  15. Julian Baggini (2011). A Clear New Lens: Film as Philosophy: Essays on Cinema After Wittgenstein and Cavell, Ed. Rupert Read and Jerry Goodenough (Palgrave Macmillan)£ 17.99/$31.95. [REVIEW] The Philosophers' Magazine 35:91.
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  16. J. Timothy Bagwell (1989). Turn and Return: The Image of Deconstruction. Diacritics 19 (1):97-115.
  17. Andrew Mcbride Baird (2003). Historicality and Narcissistic Closure. Dissertation, University of California, Santa Cruz
    This dissertation examines the possibility that a relationship of derivation obtains between the historicality of human beings and that of collective or impersonal entities , and considers the ramifications of this possibility for historical understanding. The dissertation follows Jean Laplanche in arguing that the individual's historicality is defined by an ongoing work of "auto-theorization" that takes the form of a series of translations, detranslations, and retranslations. This translation model can be heuristically generalized in terms of the psychoanalytic concept of "binding"; (...)
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  18. F. Baja (2003). Violence and Corporality. Journal for the Study of Religions and Ideologies 2 (4):84-89.
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  19. Steven Baldner (2002). Postmodernism and Christian Philsophy. [REVIEW] Maritain Studies/Etudes Maritainiennes 18:134-135.
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  20. Étienne Balibar (2012). Lenin and Gandhi: A Missed Encounter? Radical Philosophy 172:9.
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  21. Étienne Balibar, Gunter Gebauer, Roberto Nigro & Diogo Sardinha (2012). L'anthropologie philosophique et l'anthropologie historique en débat. Rue Descartes 3 (3):81-101.
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  22. Isabel Balza (2011). Crítica feminista de la discapacidad: el monstruo como figura de la vulnerabilidad y exclusión. Dilemata 7:57-76.
    En este artículo se examina la común estrategia metódica de los estudios sobre la discapacidad y la crítica feminista, que sitúa la experiencia de la discapacidad en el contexto de los derechos y las exclusiones. Este modelo social de la discapacidad critica el modelo biomédico que concibe la discapacidad como anormalidad y patología, como error de un orden natural dado. Para deconstruir este sujeto naturalizado se analiza una de las representaciones históricas de la discapacidad: la figura del monstruo. Por último, (...)
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  23. Alexander D. Barder (2010). Antonio Negri, The Porcelain Workshop: For a New Grammar of Politics . Trans. Noura Wedell. Reviewed By. Philosophy in Review 30 (2):121-123.
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  24. Chris Barker (2014). David Brink , Mill's Progressive Principles . Reviewed By. Philosophy in Review 34 (6):290-292.
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  25. Jason Barker (2002). Alain Badiou a Critical Introduction. Monograph Collection (Matt - Pseudo).
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  26. H. M. Barkla (1973). Benjamin Robins and the Resistance of Air. Annals of Science 30 (1):107-122.
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  27. José María Romero Baró (1991). Alain Guy y la idea de finitud en la filosofía latinoamericana. Revista de filosofía (Chile) 72:276-294.
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  28. Sam Baron (2013). Chris Pincock , Mathematics and Scientific Representation . Reviewed By. Philosophy in Review 33 (1):63-66.
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  29. Marleen S. Barr (2000). Genre Fission a New Discourse Practice for Cultural Studies. Monograph Collection (Matt - Pseudo).
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  30. J. Barry (2004). Ingolfur Bluhdorn, Post-Ecologist Politics. Environmental Values 13 (1):127-129.
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  31. Franz Bartelt (1999). Langueyer. Monograph Collection (Matt - Pseudo).
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  32. A. J. Bartlett (2006). Conditional Notes on a New RePubliC. Cosmos and History: The Journal of Natural and Social Philosophy 2 (1-2):39-67.
    We attempt to discern what Badioursquo;s philosophical system provides for thinking of education in a form which separates it from its contemporary representation in the state. These notes oppose to this state form Badiou#39;s declaration that #39;the only education is an education by truthsrsquo;. We pursue this in three sections. First, we will address the significance and function of the term lsquo;conditionsrsquo;. Secondly we will address Badioursquo;s essay lsquo;Art and Philosophyrsquo; from Handbook of Inaesthetics, the only essay in fact where (...)
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  33. Marcel Barzin & René Barzin (1961). Gaston Berger. Les Etudes Philosophiques 16 (4):397 - 399.
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  34. Georges Bastide (1948). L'itinéraire philosophique de J. delvolvé. Les Etudes Philosophiques 3 (3/4):241 - 253.
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  35. Clifford A. Bates Jr (1997). Aristotle, The Politics Reviewed By. Philosophy in Review 17 (6):385-387.
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  36. Charles Baudouin, J. Paliard, J. Segond, M. Monod, M. Berger & M. Bourgarel (1931). SEANCE DU 24 NOVEMBRE 1930. L'ART ET LA PSYCHANALYSE: Signification du symbole esthétique. Les Etudes Philosophiques 5 (1):2 - 7.
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  37. Jean Baudrillard & Philippe Petit (1998). Paroxysm Interviews with Philippe Petit.
  38. Chantal Bax (2010). Wittgenstein and the Fate of Theory. Telos: Critical Theory of the Contemporary 2010 (150):66-81.
    In philosophy, or in philosophy of the continental kind, “1968” has come to represent a specific type of thinking. Or, rather, it has come to mark the decline of one type of theorizing in favor of another, namely, the kind that is suspicious of all-embracing theories.1 Though the philosophers associated with the Paris upheavals are figures like Jean-Paul Sartre and Herbert Marcuse, around the same time several thinkers entered onto the stage (such as Michel Foucault, Jacques Derrida, and Jean-François Lyotard) (...)
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  39. Tahseen Béa (2010). For Love of the Other. International Studies in Philosophy Monograph Series:83-204.
    No memory can follow the traces of the past. It is an immemorial past—and this also is perhaps eternity, whose signifyingness obstinately throws one back to the past. Eternity is the very irreversibility of time, the source and refuge of the past. (Levinas, “Meaning and Sense,” 30)Keeping the senses alert means being attentive in flesh and in spirit. (Irigaray, Ethics of Sexual Difference, 148).
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  40. Melvin Wayne Beal (1970). The 'Penser-Signe' Problem and French Empiricism--An Examination of the Epistemological Function of Signs in the Work of Three French Empiricists. Dissertation, The University of Rochester
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  41. Jonathan Beck (1987). The Old French “Evangile de l'Enfance.”. [REVIEW] Speculum 62 (4):905-906.
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  42. Maurice Bejart (1946). La danse et sa technique. Les Etudes Philosophiques 1 (3/4):205 - 210.
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  43. Abdessamad Belhaj (2014). Ovamir Anjum , Politics, Law, and Community in Islamic Thought: The Taymiyyan Moment . Reviewed By. Philosophy in Review 34 (3-4):107-109.
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  44. David Bell & Roy Pierce (1968). Contemporary French Political Thought. Philosophical Quarterly 18 (72):282.
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  45. Jeffery A. Bell (1998). The Problem of Difference Phenomenology and Poststructuralism. Monograph Collection (Matt - Pseudo).
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  46. Fernando Bellelli (2011). Rosmini, il trascendentale E l'affezione tra l'essere E il soggetto. Divus Thomas 114 (1):389-404.
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  47. R. Bénichou (1960). L'objet non perçu. Revue Philosophique de la France Et de l'Etranger 150:341 - 367.
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  48. Andrew Benjamin, Art's Work: Derrida and Artaud and Atlan.
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  49. John B. Bennett (1985). Process Theology as Political Theology. Process Studies 14 (3):189-192.
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  50. Ophelia Benson (2006). Professer of Violence? The Philosophers' Magazine 33:13-16.
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