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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 (456)
Judith Butler* (376)
Gilles Deleuze (3,165)
Jacques Derrida (3,533 | 1,731)
Michel Foucault (3,553)
Jacques Lacan* (883)

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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. Gregory Bock (2010). Michael Banner, Christian Ethics: A Brief History. Reviewed By. Philosophy in Review 30 (4):237-239.
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  4. Leslie Boldt-Irons, Corrado Federici & Ernesto Virgulti (eds.) (2010). Re-Writing, Re-Thinking, Re-Inventing in the Studies on Themes and Motifs in Literature Series). Peter Lang.
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  5. Aryeh Botwinick (1993). Postmodernism and Democratic Theory. Temple University Press.
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  6. Joseph A. Bracken (2012). Whiteheadian Societies as Open-Ended Systems and Open-Ended Systems as Whiteheadian Societies. Process Studies 41 (1):64-85.
    In this essay I defend two interrelated theses. The first is that Whiteheadian structured societies are best understood as open-ended systems akin to those currently being proposed in the natural and social sciences by Stuart Kauff­man, David Sloan Wilson, and Niklas Luhmann. The second is that an open-ended system is best understood in terms of an ongoing interplay of subjectivity and objectivity, which I derive from a modest rethinking of the workings of a Whiteheadian structured society.
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  7. Erin Bradfield (2014). Alessandro Giovannelli , Aesthetics: The Key Thinkers . Reviewed By. Philosophy in Review 34 (5):227-230.
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  8. Patrick Brady (1973). Structuration Archétypologique de Germinal. Cahiers Internationaux de Symbolisme 24:87-97.
  9. Rodrigo Sebastián Braicovich (2013). Gareth D. Williams , The Cosmic Viewpoint: A Study of Seneca's Natural Questions . Reviewed By. Philosophy in Review 33 (3):246–248.
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  10. Rosi Braidotti (2010). After Poststructuralism: Transitions and Transformations. In Alan D. Schrift (ed.), The History of Continental Philosophy. The University of Chicago Press
    The end of the Cold War revitalised continental philosophy and, more particularly, interest in it from outside philosophy. "After Poststructuralism: Transitions and Transformations" analyses the main developments in continental philosophy between 1980-1995, a time of great upheaval and profound social change. The volume ranges across the birth of postmodernism, the differing traditions of France, Germany and Italy, third generation critical theory, radical democracy, postcolonial philosophy, the turn to ethics, feminist philosophies, the increasing engagement with religion, and the rise of performativity (...)
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  11. Rosi Braidotti (2003). Sexual Difference as a Nomadic Political Project. In Ann Cahill & Jennifer Hansen (eds.), The Continental Feminism Reader. Rowman & Littlefield 62.
  12. Elizabeth Brake (2011). Tamara Metz , Untying the Knot: Marriage, the State, and the Case for Their Divorce . Reviewed By. Philosophy in Review 30 (6):418-421.
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  13. Joan Brandt (1987). The Systematics of Non-System: Julia Kristeva’s Revisionary Semiotics. American Journal of Semiotics 5 (1):133-150.
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  14. Ray Brassier (2003). Genealogy of Nihilism: Philosophies of Nothing and the Difference of Theology. [REVIEW] Radical Philosophy 118.
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  15. Joan Braune (2013). Stephen Eric Bronner , Critical Theory: A Very Short Introduction . Reviewed By. Philosophy in Review 33 (1):16-19.
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  16. Lee Braver (2009). Heidegger's Later Writings: A Reader's Guide. Continuum.
    This is a Reader's Guide to the most important and influential essays of Heidegger's later work, crucial to an understanding of his philosophy as a whole.Martin Heidegger is one of the most important thinkers of the twentieth century. His later writings are profoundly original and innovative, giving rise to much of postmodernist thinking, yet they are infamously difficult to approach. "Heidegger's Later Writings: A Reader's Guide" offers a concise and accessible introduction to eight of Heidegger's most important essays. These essays (...)
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  17. Roland Breeur (2005). Passion à volonté. Bulletin d'Analyse Phénoménologique 1 (1).
    Dans cet article, l'auteur propose une étude consacrée à la passion, tout spécialement à partir d'une interrogation sur le rapport entre passion et imagination. Partant du Traité des passions de Descartes, l'auteur commence par examiner en quels termes Descartes décrit la passion comme étant ce qui "fait vouloir". Il montre ensuite que, d'après la conception cartésienne, la passion doit être assez similaire à l'imagination pour autant que l'une et l'autre induisent une modification profonde de notre rapport à la réalité. Les (...)
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  18. Manuel Bremer (2013). Herman Cappelen , Philosophy Without Intuitions . Reviewed By. Philosophy in Review 33 (5):366-370.
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  19. Manuel Bremer (2013). Jan Wolenski , Essays on Logic and Its Applications in Philosophy . Reviewed By. Philosophy in Review 33 (2):168-170.
  20. Manuel Bremer (2012). Richard G. Heck, Jr. , Frege's Theorem . Reviewed By. Philosophy in Review 32 (4):319-325.
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  21. Danilo Breschi (2013). From Politics to Lifestyle and/or Anti-Politics: Political Culture and the Sense for the State in Post-Communist Italy. Telos: Critical Theory of the Contemporary 2013 (163):111-129.
    ExcerptPost-Communist Trends in Italy, 1968–1989 According to Paul Berman, the events of 1989 were a consequence and, in some ways, an “achievement” of the protest movement of 1968; or they at least expressed the most deeply felt aspirations of a generation of “utopians.”1 It is not my intention here to examine and discuss Berman's thesis in detail, but rather to highlight its originality and look for any possible historical or conceptual connections between the events of 1968 and those of 1989. (...)
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  22. Stanilas Breton & Stanislas Breton (forthcoming). Ignace de loyola, écrits. Les Etudes Philosophiques.
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  23. Henry B. Brewster (1902). L'ame Païenne. Société de France.
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  24. Thaís Gutiérrez Briceño (2011). Crítica epistémica a la política social en clave moderna. Utopía y Praxis Latinoamericana 16 (54):117-127.
    El presente artículo tiene como objetivo realizar una revisión epistémica o desfundamentación de los principios que sustentan las propuestas modernas de política social. Se concluye que, los cambios ocurridos en el proceso de producción de conocimientos por la llamada crisis del paradigma moderno ab..
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  25. Andrea Mubi Brighenti (2011). Elias Canetti and the Counter-Image of Resistance. Thesis Eleven 106 (1):73-87.
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  26. Marcel Briqn (1946). Remarques sur l'architecture. Les Etudes Philosophiques 1 (1):53 - 58.
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  27. Luc Brisson (forthcoming). L'enseignement oral de platon. [REVIEW] Les Etudes Philosophiques.
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  28. Hubert Brochier (forthcoming). La science économique est-Elle une science? Les Etudes Philosophiques.
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  29. Rita Brock (1982). Feminism and Process Thought. Process Studies 12 (1):46-50.
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  30. Claude Bruaire (forthcoming). L'épreuve de la rationalité philosophique. Les Etudes Philosophiques.
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  31. R. Bruce Elder (2009). Reflections on the Violence of Art. Ultimate Reality and Meaning 32 (2-4):119-143.
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  32. John Bruin (2005). Alain Badiou, Handbook of Inaesthetics. [REVIEW] Philosophy in Review 25:157-159.
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  33. Jean Brun (forthcoming). Formalisation violence et érotisme: Du structuralisme au ludisme. Les Etudes Philosophiques.
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  34. Walther Brüning & Walter Brüning (1955). Les types fondamentaux de l'anthropologie philosophique a l'heure actuelle. Les Etudes Philosophiques 10 (4):622 - 633.
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  35. Teddy Brunius (1971). Pythagoras and the Arts. Man and World 4 (1):29-58.
  36. Wlodzimierz Brus (1986). Economic Reform & Income Distribution. Telos: Critical Theory of the Contemporary 1986 (70):205-208.
    The question of the relation between the economic reforms introduced in or contemplated by the East European communist countries (including now a days the Soviet Union as well) and China, and the pattern of income distribution is obviously of great interest: how will the increased use of market mechanisms affect the degree of inequality? Strong views on the matter are frequently voiced both by proponents and opponents of market-oriented reforms, but there is surprisingly litde empirical evidence based on systematic research. (...)
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  37. Ken A. Bryson (1990). Alphonso Lingis, Deathbound Subjectivity Reviewed By. Philosophy in Review 10 (7):283-285.
  38. Will Buckingham (2012). Simon Critchley with Carl Cederström , How to Stop Living and Start Worrying . Reviewed By. Philosophy in Review 32 (4):263-265.
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  39. Catherine Burgass (1999). Challenging Theory Discipline After Deconstruction. Monograph Collection (Matt - Pseudo).
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  40. Christa Bürger (1986). The Disappearance of Art: The Postmodernism Debate in the US. Telos: Critical Theory of the Contemporary 1986 (68):93-106.
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  41. John P. Burke (2006). Max Pensky, Ed., Globalizing Critical Theory Reviewed By. Philosophy in Review 26 (2):120-123.
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  42. Gertrude C. Bussey (1925). Some French Personalists. Pacific Philosophical Quarterly 6 (4):258.
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  43. Judith Butler (forthcoming). Sovereign Performatives in the Contemporary Scene of Utterance. Critical Inquiry 23 (2):350.
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  44. Maria Luciana Cadahia (2011). Dos caras de una misma moneda: Libertad y Poder en los escritos foucaultianos. Logos: Anales Del Seminario de Metafísica 44:165-188.
    El objetivo de este artículo consiste en mostrar la importancia del concepto de libertad dentro del proyecto filosófico de Michel Foucault. a su vez, el eje que guiará esta investigación es el interrogante acerca de cómo este filósofo, especialista en las relaciones de poder y en el concepto de sujeto, ha pensado el concepto que nos proponemos trabajar. La cuestión es en indagar de qué manera la libertad emerge como un problema filosófico y se conecta con el eje del poder. (...)
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  45. Antonio Calcagno (2015). The Transcendental and Inexistence in Alain Badiou’s Philosophy. Philosophy Today 59 (2):257-268.
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  46. Roger Caldwell (2013). Why Marx Was Right by Terry Eagleton. Philosophy Now 96:40-42.
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  47. A. Callinicos (1985). Postmodernism, Post-Structuralism, Post-Marxism? Theory, Culture and Society 2 (3):85-101.
  48. Alex Callinicos (2001). Egalitarisme et critique sociale. Actuel Marx 1 (1):147-158.
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  49. Vera J. Camden (2009). Desire of the Analysts: Psychoanalysis and Cultural Criticism. Intertexts 13 (1-2):153.
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  50. Brian K. Cameron (2013). Rob Gildert and Dennis Rothermel, Eds. , Remembrance and Reconciliation . Reviewed By. Philosophy in Review 33 (2):114-116.
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