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Poststructuralism

Edited by Leonard Lawlor (Pennsylvania State University)
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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 (464)
Judith Butler* (383)
Gilles Deleuze (3,229)
Jacques Derrida (3,595 | 1,760)
Michel Foucault (3,576)
Jacques Lacan* (886)

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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. 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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  4. Aryeh Botwinick (1993). Postmodernism and Democratic Theory. Temple University Press.
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  5. 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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  6. Teddy Brunius (1971). Pythagoras and the Arts. Man and World 4 (1):29-58.
  7. 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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  8. Ken A. Bryson (1990). Alphonso Lingis, Deathbound Subjectivity Reviewed By. Philosophy in Review 10 (7):283-285.
  9. 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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  10. Catherine Burgass (1999). Challenging Theory Discipline After Deconstruction. Monograph Collection (Matt - Pseudo).
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  11. 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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  12. John P. Burke (2006). Max Pensky, Ed., Globalizing Critical Theory Reviewed By. Philosophy in Review 26 (2):120-123.
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  13. Gertrude C. Bussey (1925). Some French Personalists. Pacific Philosophical Quarterly 6 (4):258.
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  14. Judith Butler (1997). Sovereign Performatives in the Contemporary Scene of Utterance. Critical Inquiry 23 (2):350.
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  15. 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 (...)
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  16. Antonio Calcagno (2015). The Transcendental and Inexistence in Alain Badiou’s Philosophy. Philosophy Today 59 (2):257-268.
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  17. Roger Caldwell (2013). Why Marx Was Right by Terry Eagleton. Philosophy Now 96:40-42.
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  18. A. Callinicos (1985). Postmodernism, Post-Structuralism, Post-Marxism? Theory, Culture and Society 2 (3):85-101.
  19. Alex Callinicos (2001). Egalitarisme et critique sociale. Actuel Marx 1 (1):147-158.
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  20. Vera J. Camden (2009). Desire of the Analysts: Psychoanalysis and Cultural Criticism. Intertexts 13 (1-2):153.
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  21. Brian K. Cameron (2013). Rob Gildert and Dennis Rothermel, Eds. , Remembrance and Reconciliation . Reviewed By. Philosophy in Review 33 (2):114-116.
  22. Colin J. Campbell (2013). Robert Meynell , Canadian Idealism and the Philosophy of Freedom . Reviewed By. Philosophy in Review 33 (1):54-56.
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  23. A. Robert Caponigri & Gérard Deledalle (1964). L'intelligence catholique contemporaine aux états-unis. Les Etudes Philosophiques 19 (3):421 - 436.
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  24. René Capovin (2006). Seduzione, Sensi E Nonsense in Jean Baudrillard. Ágalma: Rivista di studi culturali e di estetica 12.
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  25. Ersilia Caramuta (2010). ""Reseña del libro" Metafisica e modernità: il soggetto di fronte all'assoluto", de D. Heinrich. Giornale di Metafisica: Revista Bimestrale di Filosofia 32 (1):165-169.
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  26. Antoni Gonzalo Carbó (2009). Ojos aniquilados: ceguera reveladora y apagamiento de las imágenes en el cine de Angelopoulos, Bresson, Kiarostami, Majidi, Sokurov. Convivium 22:195-218.
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  27. Paola Carbone (2001). Patchwork Theory Dalla Letteratura Postmoderna All'ipertesto.
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  28. Hazel V. Carby (1985). On the Threshold of Womans Era-Lynching, Empire, and Sexuality in Black Feminist Theory. Critical Inquiry 12 (1):262-277.
    My purpose in this essay is to describe and define the ways in which Afro-American women intellectuals, in the last decade of the nineteenth century, theorized about the possibilities and limits of patriarchal power through its manipulation of racialized and gendered social categories and practices. The essay is especially directed toward two academic constituencies: the practitioners of Afro-American cultural analysis and of feminist historiography and theory. The dialogue with each has its own peculiar form, characterized by its own specific history; (...)
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  29. Georges Card (2011). Foi Et Anthropologie. La Contribution de l'Anthropologie À l'Analyse de la Foi. Nova Et Vetera 86 (4):393-411.
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  30. Allen Carlson (2006). Thomas Heyd and John Clegg, Eds., Aesthetics and Rock Art Reviewed By. Philosophy in Review 26 (5):350-352.
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  31. John Carney (2014). Robert Dobbin , The Cynic Philosophers: From Diogenes to Julian . Reviewed By. Philosophy in Review 34 (6):300-301.
  32. Jeffrey Carr (2011). David O. M. Charles, Ed. , Ancient Theories of Definition . Reviewed By. Philosophy in Review 31 (3):181-183.
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  33. José Luis Arce Carrascoso (2002). La fenomenología hegeliana como proyecto crítico: crítica y metacrítica en el pensamiento hegeliano. Convivium 15:37-61.
  34. Marie-Rose Carré (1994). Le Bourgeois Parisien de 1640 Peint Par Lui-Même. Monograph Collection (Matt - Pseudo).
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  35. Monique Castillo (2011). New Wars and New Forms of Violence: Cultural and Societal Stakes of the Idea of Peace. Studia Philosophica 2.
    Fear of violence seems to become a prevailing political driving force. There is a lot of talk nowadays about the transformations that hallmark the practices of violence, with regard to the “new wars” and especially to urban violence. But at the same time, we can see that these changes in violence take place in a world that claims to be more and more peaceful and pacifying, in a world where security tends to become the supreme societal value, the dominant public (...)
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  36. Adriana Cavarero (2008). Horrorism: Naming Contemporary Violence. Columbia University Press.
    In this brilliant book, one of the world's most provocative feminist theorists and political philosophers introduces a new word? horrorism?to capture the experience of violence.
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  37. Peter Caws (1999). The Moral Theory of Poststructuralism. Philosophy and Phenomenological Research 59 (1):271-273.
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  38. Clive Cazeaux (ed.) (2000). The Continental Aesthetics Reader. Routledge.
    The Continental Aesthetics Reader is the first comprehensive anthology of classic writings on art and aesthetics from the major figures in Continental thought. The Reader is divided into six sections, each clearly placed in its historical and philosophical context: Nineteenth Century German Aesthetics, Phenomenology and Hermeneutics, Marxism and Critical Theory, Poststructuralism and Postmodernism, and Psychoanalysis and Feminism. The collection features the most widely read and representative writings of each movement by 34 major thinkers: Kant * Sartre * Benjamin * Lyotard (...)
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  39. Carl Fredrik Rudolf Cederstrom & Simon Critchley, How to Stop Living and Start Worrying: Conversations with Carl Cederstrom.
    The question of how to lead a happy and meaningful life has been at the heart of philosophical debate since time immemorial. Today, however, these questions seem to be addressed not by philosophers but self–help gurus, who frantically champion the individual′s quest for self–expression and self–realization; the desire to become authentic. Against these new age sophistries, How to Stop Living and Start Worrying tackles the question of ′how to live′ by forcing us to explore our troubling relationship with death. For (...)
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  40. Cfp, Cfp: Economic Theology - "Theoretical Practice" No. 2/2015.
    CFP ECONOMIC THEOLOGY The theoretical endeavour of Giorgio Agamben known under the name of homo sacer is drawing to an end. Thus, it is a time for a summary. Throughout the years the Italian thinker put an emphasis on unmasking the model of sovereign power, which was shifted to an area of economic theology. It touches the complementary paradigm of government, namely the administration and governmental efficiency. In this theoretical framework the schemas of a new policy and ethics emerge and (...)
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  41. S. Chadarevian (2012). Epistemology and History. History and Philosophy of the Life Sciences 35 (1):13-18.
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  42. Eduardo Ferreira Chagas (2006). Feuerbach and Spinoza: God and Nature, Dualism Ou Unity? Trans/Form/Ação 29 (2):79-93.
    This article on the one hand offers evidence of Spinoza's philosophical merit due to the fact that he propounded the opposition of substance of parts and whole, body and soul, matter and spirit, to unity of substance, since every single part of substance belongs to nature. And on the other hand it presents Feuerbach's critique of Spinoza since Spinoza's philosophy is in fact an identity philosophy which does not recognize, as Hegel also points out, the substance of spirit and the (...)
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  43. J. Chaix-ruy (1950). Antonio aliotta. Les Etudes Philosophiques 5 (3/4):283 - 285.
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  44. J. Chaix-ruy (1947). Les Deux Cites. Les Etudes Philosophiques 2 (2):126 - 135.
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  45. William Chaloupka & Stearns (1992). Jean Baudrillard the Disappearance of Art and Politics. Monograph Collection (Matt - Pseudo).
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  46. Janine Chanteur (forthcoming). Désir et communauté politique selon Jean-Jacques Rousseau. Les Etudes Philosophiques.
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  47. Michel Chaouli (2005). How Interactive Can Fiction Be? Critical Inquiry 31 (3):599-617.
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  48. Syliane Charles (1998). Réconciliation et dépassement de l'art par la philosophie chez Hegel : une analyse critique. Philosophiques 25 (1):49-61.
    Hegel attribue à l'art et à Ia philosophie une même tâche dans l'histoire de l'Esprit, celle de « réconcilier » les opposés. Nous expliquerons de quels éléments à médiatiser il s'agit, et une étude détaillée de textes de l'Introduction à l'Esthétique nous amènera à critiquer le moment de la transition vers la philosophie, celui de la poésie romantique. Nous suggérerons en particulier que l'emploi de deux critères différents pour établir la hiérarchie des arts et des formes empêche Hegel de justifier (...)
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  49. M. J. Charlesworth (1965). SMITH, C.: "Contemporary French Philosophy". [REVIEW] Australasian Journal of Philosophy 43:265.
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  50. François Châtelet (1966). La Question de l'Athéisme de Marx. Les Etudes Philosophiques 21 (3):371 - 384.
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