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Poststructuralism

Edited by John Protevi (Louisiana State University)
Assistant editor: Gretchen Tressler (Louisiana State University)
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Alain Badiou (449)
Judith Butler* (374)
Gilles Deleuze (1,974)
Jacques Derrida (2,655 | 1,082)
Michel Foucault (2,160)
Jacques Lacan* (708)

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  1. A. Abizadeh, G. Agamben, D. Archibugi, C. Armstrong, B. Barber, K. Barry, R. Bauböck, K. Baynes, U. Beck & L. Beckman (2012). Franck, J. 136 Galtung, J. 107 Garot, RJ. 21 Gauthier, D. 130 Goodin, R. 32, 64. In Eva Erman & Ludvig Beckman (eds.), Territories of Citizenship. Palgrave Macmillan. 170.
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  2. Andrew Aitken (2005). Editorial Introduction. Angelaki 10 (2):1 – 12.
    It pertains to a problem which we cannot ignore today, namely that of thinking the place of science in the context of the entirety of our experience, whether in order to maintain a critique of the former, as has been done after Bergson (and in ways other than his own), for example by Deleuze or Merleau-Ponty; or to continue to deepen it, as has been done after Brunschvicg (and in ways other than his own) for example by Bachelard or Cavaillès. (...)
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  3. Jefmer Allen & Iris Marion Young (2000). Alcoff, Linda." Cultural Feminism Versus Post-Structuralism: The Identity Crisis in Feminist Theory." In Feminist Theory in Practice and Process, Ed. Micheline R. Malson, Jean F. O'Barr, Sarah Westphal-Wihl, and Mary Wyer, 295-326. Chicago: University of Chicago Press, 1989.." Feminist Politics and Foucault: The Limits to a Collaboration." In Crises in Continental Philosophy, Ed. Arlene Dallery and Charles Scott, 69-86. Albany. [REVIEW] In Linda Fisher & Lester E. Embree (eds.), Feminist Phenomenology. Kluwer Academic Publishers, C. 293.
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  4. William S. Allen (2009). Dead Transcendence: Blanchot, Heidegger, and the Reverse of Language. Research in Phenomenology 39 (1):69-98.
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  5. 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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  6. Pamela Sue Anderson (2007). Feminist Challenges to Conceptions of God: Exploring Divine Ideals. Philosophia 35 (3-4):361-370.
    This paper presents a feminist intervention into debates concerning the relation between human subjects and a divine ideal. I turn to what Irigarayan feminists challenge as a masculine conception of ‘the God’s eye view’ of reality. This ideal functions not only in philosophy of religion, but in ethics, politics, epistemology and philosophy of science: it is given various names from ‘the competent judge’ to the ‘the ideal observer’ (IO) whose view is either from nowhere or everywhere. The question is whether, (...)
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  7. Chantal Bax (2010). Wittgenstein and the Fate of Theory. Telos 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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  8. 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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  9. André Berten (2001). Comment Peut-on Être Un Américain Continental? ** _Portraits of American Continental Philosophers. Edited by James R. Watson_** _American Continental Philosophy. A Reader. Edited by Walter Brogan and James Risser_** _God, the Gift, and Postmodernism. Edited by John D. Caputo and Michael J. Scanlon_** _John D. Caputo, The Prayers and Tears of Jacques Derrida. Religion Without Religion_** _John D. Caputo, More Radical Hermeneutics. On Not Knowing Who We Are_** Richard Rorty, Truth and Progress. [REVIEW] Revue Philosophique De Louvain 99 (2):291-297.
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  10. Aryeh Botwinick (1993). Postmodernism and Democratic Theory. Temple University Press.
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  11. Roy Boyne & Scott Lash (1984). Communicative Rationality and Desire. Telos 1984 (61):152-158.
    Over the past three years or so, Telos and New German Critique have opened a debate in which Habermas's theory of communicative rationality has been counterposed to the ‘aesthetic-sensual forms of subjectivity’ advocated by certain French theorists, who have come to be known as the ‘post-structuralists’. Among the latter, the most significant figures are Michel Foucault, Jean-Francois Lyotard, Gilles Deleuze and Felix Guattari. This confrontation between theories of desire and theories of communicative rationality is perhaps only just beginning, but already (...)
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  12. Rosi Braidotti (2010). After Poststructuralism: Transitions and Transformations. In Alan D. Schrift (ed.), The History of Continental Philosophy. The University of Chicago Press.
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  13. Rosi Braidotti (1991). Patterns of Dissonance: A Study of Women in Contemporary Philosophy. Routledge.
  14. 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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  15. Peter Caws (1999). The Moral Theory of Poststructuralism. Philosophy and Phenomenological Research 59 (1):271-273.
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  16. John J. Connolly (2013). Brahman and the Signifier. International Journal of Žižek Studies 7.
    This essay contrasts two characterizations of the subject: One derived from continental philosophy—the subject as a lack of being, and the other, derived from ancient Indian philosophy of Vedanta, which posits the subject as plenum. This modern contrast of viewpoints reveals how reason breaks down when faced with what is immediate, over-proximate, and primordially inaccessible in human experience. A modern examination of the fundamental tenets of Advaita Vedanta demonstrates how the linguistic signifier functions in thought’s native impulse towards totality, unity, (...)
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  17. Jacques Derrida A. Counter-Obituary (2005). SubStance. 2005; 34: 3-202. Substance 34:3-202.
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  18. L. Couturat, C. W. Curtis, D. Von Dalen, G. Deleuze, G. Desargues, J. L. Destouches, J. Dieudonne, P. Dugac, M. Dummett & W. G. Dwyer (2006). Name Index* J&? In José Ferreirós Domínguez & Jeremy Gray (eds.), The Architecture of Modern Mathematics: Essays in History and Philosophy. Oxford University Press.
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  19. D. Von Dalen, M. Dehn, G. Deleuze, G. Desargues, M. Detlefsen, P. G. L. Dirichlet, P. Dugac, M. Dummett, W. G. Dwyer & M. Eckehardt (2006). Curtis, C. VV. 255. In José Ferreirós Domínguez & Jeremy Gray (eds.), The Architecture of Modern Mathematics: Essays in History and Philosophy. Oxford University Press.
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  20. Ricardo Avalone Athanásio Dantas (2013). Técnica, política E percepção: Um diálogo entre B. stiegler, G. simondon E j. Rancière. Cadernos Do Pet Filosofia 4 (8):1-12.
    Em filosofia é comum o empenho em uma busca normativa, normatividade esta que aparece nos processos perceptivos quando o sujeito entra em relação com realidades de uma ordem de magnitude diferente da sua (seja com aquilo que é menor, e assim, manipulável, seja com aquilo que se apresenta como maior que ele e, desse modo, digno de respeito, de ser contemplado, suscitando a aspiração a uma integração com essa ordem maior em questão, ou o desejo de a ela ajustar-se). Não (...)
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  21. David De los Reyes (2012). Democracia y sexualidad. Un homenaje a Wilhelm Reich. Apuntes Filosóficos 19 (37).
    Nuestro ensayo aborda el tema de la democracia y la sexualidad en las sociedades autoritarias. La importancia del tema para la reflexión filosófica política contemporánea no dejó de ser retomado por diversidad de autores, como ha quedado confirmado desde Freud, Reich, Marcuse a Foucacult, Giddens, Beck, entre otros. Para ello nos centramos en la idea de alternabilidad democrática y la constitución de la personalidad democrática a partir de la sexualidad. A la vez, queremos en esta oportunidad hacer un homenaje a (...)
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  22. G. Deleuze (2000). The Logic of Sense. Filosoficky Casopis 48 (5):799-808.
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  23. Gilles Deleuze (2009). O czterech formułach poetyckich, mogących stanowić podsumowanie filozofii kantowskiej. Nowa Krytyka 22.
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  24. Gilles Deleuze (2006). Post-scriptum sobre las sociedades de control. Polis 13.
    La tesis central de este artículo es que “los centros de encierro” disciplinarios descritas por Foucault: “cárcel, hospital, fábrica, escuela, familia, atraviesan una crisis generalizada”. Vivimos la decadencia de la “sociedad disciplinaria”, que fue “la sucesora de las sociedades de soberanía”, cuyos fines y funciones eran completamente distintos. Estas surgieron en los siglos XVII y XVIII hasta mediados del XX, y fueron el tema central de las investigaciones de Foucault. La sociedad actual es denominada como “sociedad de control” y éste (...)
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  25. Gilles Deleuze (2002). Últimos textos: El" yo me acuerdo" y La inmanencia de la vida:(Introducción, traducción y notas de Marco Parmeggiani). Contrastes: Revista Internacional de Filosofía 7:219-237.
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  26. Gilles Deleuze (1998). Platon i pozór. Principia.
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  27. Gilles Deleuze (1988). Różnica i powtórzenie. Colloquia Communia 36 (1-3):191-220.
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  28. Gilles Deleuze & Ubers von Kd Schacht Berlin (1989). System and Parts. Studia Spinozana: An International and Interdisciplinary Series 5:332.
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  29. Gilles Deleuze & Felix Guattari (1988). Kłącze. Colloquia Communia 36 (1-3):221-238.
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  30. Gilles Deleuze & Felix Guattari (1988). 1227- traktat O nomadologii: Maszyna wojenna. Colloquia Communia 36 (1-3):239-252.
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  31. In Derrida (2000). In This Text Where I Never Am: Discourses of Desire. In Hugh J. Silverman (ed.), Philosophy and Desire. Routledge. 7--159.
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  32. Jacques Derrida, H.
    H. C. for Life, That Is to Say . . . is Derrida's literary critical recollection of his lifelong friendship with Hélène Cixous. The main figure that informs Derrida's reading here is that of "taking sides." While Hélène Cixous in her life and work takes the side of life, "for life," Derrida admits always feeling drawn to the side of death. Rather than being an obvious choice, taking the side of life is an act of faith, by wagering one's life (...)
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  33. Penelope Deutscher (2000). Love Discourses, Sexed Discourses: Luce Irigaray's Être Deux. [REVIEW] Continental Philosophy Review 33 (2):113-131.
    Luce Irigaray''s Être deux (1997) synthesises her linguistic research with an interpretation of Sartre, Merleau-Ponty and Lévinas. The linguistic research focuses on consistency both of an individual subject''s discourse, and of the overall research findings (rather than the presence of inconsistency in those findings) to reinforce Irigaray''s argument that there is a relationship between sexual difference and sexed language use. Previously in her work, Irigaray''s philosophical and linguistic research were held more distinct. Être deux speculates on the extent to which (...)
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  34. Sarah K. Donovan, Luce Irigaray. Internet Encyclopedia of Philosophy.
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  35. Robyn Ferrell (2004). A Politics of Impossible Difference: The Later Work of Luce Irigaray. Australasian Journal of Philosophy 82 (3):547 – 549.
    Book Information A Politics of Impossible Difference: The Later Work of Luce Irigaray. A Politics of Impossible Difference: The Later Work of Luce Irigaray Penelope Deutscher , Ithaca : Cornell University Press , 2002 , 228 , US $17.95 By Penelope Deutscher. Cornell University Press. Ithaca. Pp. 228. US $17.95.
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  36. Helen A. Fielding (2004). Luce Irigaray, To Paint the Invisible, Translation and Interview. Continental Philosophy Review 37 (4):389-405.
    In this essay, which is preceded by an interview with the translator, Luce Irigaray revisits her earlier critique of Maurice Merleau-Ponty’s privileging of the visible, but also takes further her own thinking by drawing specifically on the issues raised within the context of painting and the creation of artworks. The focal point of her discussion is Merleau-Ponty’s essay on art, “Eye and Mind.”.
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  37. Jeffrey Friedman (1989). Liberalism and Post‐Structuralism. Critical Review 3 (1):5-6.
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  38. Samir Gandesha (1991). The Theatre of the "Other": Adorno, Poststructuralism and the Critique of Identity. Philosophy and Social Criticism 17 (3):243-263.
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  39. Noel Gough (1994). Playing at Catastrophe: Ecopolitical Education After Poststructuralism. Educational Theory 44 (2):189-210.
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  40. Arun Gupto (2005). Schlegel, Romantic Irony, and Poststructuralism. Journal of Philosophy: A Cross-Disciplinary Inquiry 1 (2):2-3.
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  41. Peter Hallward (2002). Book Review Of: Dictionnaire Marx Contemporain by Jacques Bidet & Eustache Kouvelakis (Eds.). [REVIEW] Radical Philosophy 112:47-49.
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  42. Rebecca Hill (2008). Interval, Sexual Difference: Luce Irigaray and Henri Bergson. Hypatia 23 (1):119-131.
    : Henri Bergson's philosophy has attracted increasing feminist attention in recent years as a fruitful locus for re-theorizing temporality. Drawing on Luce Irigaray's well-known critical description of metaphysics as phallocentrism, Hill argues that Bergson's deduction of duration is predicated upon the disavowal of a sexed hierarchy. She concludes the article by proposing a way to move beyond Bergson's phallocentrism to articulate duration as a sensible and transcendental difference that articulates a nonhierarchical qualitative relation between the sexes.
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  43. Carrie L. Hull (2003). Poststructuralism, Behaviorism and the Problem of Hate Speech. Philosophy and Social Criticism 29 (5):517-535.
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  44. Stuart Isaacs (2006). The Politics and Philosophy of Michael Oakeshott. Routledge.
    This book follows the slowly developing body of literature that has been published over the last decade or so following Oakeshott's death. Here Oakeshott's theory is set within the tradition of Idealist philosophy from which it comes (particular attention has been given to Bradley who is often acknowledged as a major influence on Oakeshott but who's impact has generally not been explored). It is also shown how his work relates to contemporary political philosophy (for example, Arendt, Rorty, Rawls). Moreover, it (...)
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  45. Galen A. Johnson (1999). Inside and Outside: Ontological Considerations. In Dorothea Olkowski and James Morley (ed.), Merleau-Ponty, Interiority and Exteriority, Psychic Life and the World.
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  46. Douglas Kellner, Critical Theory, Poststructuralism and the Philosophy of Liberation.
    In a 1986 article, "Third World Literature in the Era of Multinational Capitalism," Fredric Jameson concludes his study by contrasting the "situational consciousness" of first and third worlds in terms of Hegel's master/slave dialectic. On Hegel's theory, the slave "whats what reality and the resistance of matter really are" while the master "is condemned to idealism. Elaborating on this analysis, Jameson writes: "It strikes me that we Americans, we masters of the world, are in something of that very same position. (...)
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  47. Andrew M. Koch (1993). Poststructuralism and the Epistemological Basis of Anarchism. Philosophy of the Social Sciences 23 (3):327-351.
  48. Michał Kruszelnicki & Wojciech Kruszelnicki (2011). Paweł Pieniążek. Sovereignty and Modernity: A Study in the History of Poststructuralist Reception of Nietzsche's Thought. New Nietzsche Studies 8 (3-4):175-179.
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  49. Brian Lightbody (2010). Re-Writing the Script of Power: A Celebration of the Artifactual. In Leslie Boldt-Irons, Corrado Federici & Ernesto Virgulti (eds.), Re-Writing, Re-thinking, Re-Inventing in the Studies on Themes and Motifs in Literature Series). Peter Lang.
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  50. Susanna Lindberg (2011). On the Night of the Elemental Imaginary. Research in Phenomenology 41 (2):157-180.
    This essay is a comparison between Schelling's and Blanchot's conceptions of the night of the imaginary. Schelling is the most romantic of the German idealist philosophers and Blanchot the most extreme of the French “deconstructionists.“ Their historical link is actually indirect, but they offer two complementary views on the “same“ impersonal nocturnal experience of the imaginary, the approach of which requires a certain self-overcoming of philosophy towards literature.
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