Babette Babich Fordham University
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About me
I teach philosophy at Fordham University in New York City. I am classically trained in continental philosophy and I specialize in the work of Nietzsche and Heidegger on issues of epistemology, science, technology. I also write on aesthetics from antiquity to the present.
My works
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  1. Babette Babich, Heidegger's Silence: Towards a Post-Modern Topology.
    in Charles Scott and Arleen Dallery, eds., Ethics and Danger: Currents in Continental Thought. Albany. State University of New York Press. 1992. Pp. 83-106.
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  2. Babette Babich, The Genealogy of Morals and Right Reading: On the Nietzschean Aphorism and the Art of the Polemic.
    In: Christa Davis Acampora, ed., Nietzsche’s On the Genealogy of Morals: Critical Essays. (Lanham, Md., Rowman & Littlefield, 2006), pp. 177-190.
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  3. Babette Babich (forthcoming). Nietzsche and the Erotic Valence of Art: The Affirmative Problem of the Artist as Actor, Jew or Woman. Journal of Nietzsche Studies.
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  4. Babette E. Babich (forthcoming). The Metaphor of Woman as Truth in Nietzsche: The Dogmatist's Reverse Logic or Rückschluß. Journal of Nietzsche Studies.
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  5. B. Babich (2014). Nietzsche and/or/Versus Darwin. Common Knowledge 20 (3):404-411.
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  6. Babette Babich (2014). Adorno's Radio Phenomenology Technical Reproduction, Physiognomy and Music. Philosophy and Social Criticism 40 (10):957-996.
    Adorno’s phenomenological study of radio offers a sociology of music in a political and cultural context. Situating that phenomenology in the context of Adorno’s philosophical background and the world political circumstances of Adorno’s collaboration with Paul Lazarsfeld on the Princeton Radio Project, illuminates both Adorno’s Current of Music and the Dialectic of Enlightenment with Max Horkheimer and the ‘Culture Industry’. Together with an analysis of popular music in social practice/culture, this article also explores Adorno’s spatial reflections on Paul Bekker’s notion (...)
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  7. Babette Babich (2014). Constellating Technology: Heidegger's Die Gefahr/The Danger. In D. Ginev (ed.), The Multidimensionality of Hermeneutic Phenomenology. Springer. 153--182.
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  8. B. Babich (2013). Nietzsche's Zarathustra and Parodic Style: On Lucian's Hyperanthropos and Nietzsche's Ubermensch. Diogenes 58 (4):58-74.
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  9. Babette Babich (2013). Genius Loci-Space Carved and the Mystery of Nietzsche, Lou and the Sacred Mountain. Rivista di Estetica 53 (2):235-262.
     
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  10. Babette Babich (2013). Genius Loci Lo Spazio Scolpito E Il Mistero di Nietzsche, Lou E Il Sacro Monte. Rivista di Estetica 53 (53):235-262.
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  11. Babette Babich (2013). 7 Nietzsche's Performative Phenomenology. In Christine Daigle & Élodie Boublil (eds.), Nietzsche and Phenomenology: Power, Life, Subjectivity. Indiana University Press. 117.
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  12. Babette Babich (2012). On Nietzsche's Judgment of Style and Hume's Quixotic Taste: On the Science of Aesthetics and "Playing" the Satyr. Journal of Nietzsche Studies 43 (2):240-259.
    "Homer and Classical Philology," Nietzsche's 1869 inaugural lecture at the University of Basel, addresses not only the history of the Homer question as a problem but also raises the question of the discipline of classical philology as science (which notion of science also includes the question of philology as philosophy). Thematically, Nietzsche's first lecture as a professor of classical philology focuses on the significance of style as such. In this meta-scholarly context, the issue of scholarly discernment is explored in terms (...)
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  13. Babette Babich (2012). Politics and Heidegger: Aristotle, Superman, and Žižek. Telos 2012 (161):141-161.
    Excerpt“Philosophy is metaphysics”1—so Heidegger reminds us and goes on to explain what metaphysics does. As we recall his 1929 inaugural lecture, “What is Metaphysics?” the project of questioning/defining metaphysics is one he undertakes throughout his life, so that as we read in 1964: “Metaphysics thinks beings as a whole—the world, man, God—with respect to Being, with respect to the belonging together of beings in Being.”2 In addition to Descartes, and hence with implicit reference to Husserl, Heidegger's moves follow Kant on (...)
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  14. Babette Babich (2012). Philosophische Figuren, Frauen Und Liebe. Zu Nietzsche Und Lou. Nietzscheforschung 19 (1).
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  15. Babette Babich (2011). Adorno on Nihilism and Modern Science, Animals, and Jews. Symposium: The Canadian Journal of Continental Philosophy 15 (1):110-145.
    Adorno, no less than Heidegger or Nietzsche, had his own critical notions of truth/untruth. But Adorno’s readers are unsettled by the barest hint of anything that might be taken to be antiscience. To protest scientism, yes and to be sure, but to protest “scientific thought,” decidedly not, and the distinction is to be maintained even if Adorno himself challenged it. For Adorno, so-called “scientistic” tendencies are the very “conditions of society and of scientific thought.” And again, Adorno’s readers tend to (...)
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  16. Babette Babich (2011). On Mitchell and on Glazebrook on Βίος. In Pol Vandevelde (ed.), Supplement to the 2011 Proceedings of the Heidegger Circle.
    Commentary on Andrew Mitchell and Patricia Glazebrook on plants and agriculture in the context of Heidegger's own reflections on botany and technology in which I discuss, bees, cell phone radiation, the relatively complex but fairly obvious sociological dynamics of science and powerful commercial interests (capital), and mantid copulation.
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  17. Babette Babich (2011). Reading Lou von Salomé's Triangles. New Nietzsche Studies 8 (3-4):83-114.
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  18. Babette Babich (2011). Towards a Critical Philosophy of Science: Continental Beginnings and Bugbears, Whigs, and Waterbears. International Studies in the Philosophy of Science 24 (4):343-391.
    Continental philosophy of science has developed alongside mainstream analytic philosophy of science. But where continental approaches are inclusive, analytic philosophies of science are not?excluding not merely Nietzsche?s philosophy of science but Gödel?s philosophy of physics. As a radicalization of Kant, Nietzsche?s critical philosophy of science puts science in question and Nietzsche?s critique of the methodological foundations of classical philology bears on science, particularly evolution as well as style (in art and science). In addition to the critical (in Mach, Nietzsche, Heidegger (...)
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  19. Babette Babich (2011). The Philosopher and the Volcano. Philosophy Today 55 (Supplement):206-224.
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  20. Babette Babich (2010). COMMENT-Hey! Can't You Smile! Women and Status in Philosophy. Radical Philosophy 160:36.
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  21. Babette Babich (2010). Ex Aliquo Nihil. American Catholic Philosophical Quarterly 84 (2):231-255.
    This essay explores the nihilistic coincidence of the ascetic ideal and Nietzsche’s localization of science in the conceptual world of anarchic socialismas Nietzsche indicts the uncritical convictions of modern science by way of a critique of the causa sui, questioning both religion and the enlightenment as well asboth free and unfree will and condemning the “poor philology” enshrined in the language of the “laws” of nature. Reviewing the history of philosophical nihilismin the context of Nietzsche’s “tragic knowledge” along with political (...)
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  22. Babette Babich (2010). Le Zarathoustra de Nietzsche Et le Style Parodique. À Propos de l'Hyperanthropos de Lucien Et du Surhomme de Nietzsche. Diogène 232 (4):81.
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  23. Babette Babich (2010). Philosophical Abstracts. Review of Metaphysics 64:177-206.
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  24. Babette Babich (2009). ‘A Philosophical Shock’: Foucault’s Reading of Heidegger and Nietzsche. In Carlos G. Prado (ed.), Foucault's Legacy. Continuum.
  25. Babette Babich (2009). Jaspers, Heidegger, and Arendt: On Politics, Science, and Communication. Existence 4 (1):1-19.
    Heidegger's 1950 claim to Jaspers (later repeated in his Spiegel interview), that his Nietzsche lectures represented a "resistance" to Nazism is premised on the understanding that he and Jaspers have of the place of science in the Western world. Thus Heidegger can emphasize Nietzsche's epistemology, parsing Nietzsche's will to power, contra Nazi readings, as the metaphysical culmination of the domination of the West by scientism and technologism. It is in this sense that Heidegger argues that German Nazism is "in essence" (...)
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  26. Babette Babich (2009). “Nietzsche’s Philology and Nietzsche’s Science: On The ‘Problem of Science’ and ‘Fröhliche Wissenschaft.’. In Pascale Hummel (ed.), Metaphilology: Histories and Languages of Philology. Paris: Philologicum, 2009. Pp. 155-201.
    A discussion of Nietzsche's philology as the prelude to his philosophy of science.
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  27. Babette E. Babich (2008). Books in Review: Speaking Against Number: Heidegger, Language, and the Politics of Calculation, by Stuart Elden. Edinburgh: Edinburgh University Press, 2006. 172 Pp. $75.00 (Cloth). [REVIEW] Political Theory 36 (3):473-478.
  28. Babette Babich (2007). Ad Jacob Taubes. New Nietzsche Studies 7 (3-4):5-10.
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  29. Babette Babich (2007). Continental Philosophy of Science. In Constantin Boundas (ed.), The Edinburgh Companion to the Twentieth Century Philosophies. Edinburgh. University of Edinburgh Press. 545--558.
    Continental philosophies of science tend to exemplify holistic themes connecting order and contingency, questions and answers, writers and readers, speakers and hearers. Such philosophies of science also tend to feature a fundamental emphasis on the historical and cultural situatedness of discourse as significant; relevance of mutual attunement of speaker and hearer; necessity of pre-linguistic cognition based in human engagement with a common socio-cultural historical world; role of narrative and metaphor as explanatory; sustained emphasis on understanding questioning; truth seen as horizonal, (...)
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  30. Babette Babich (2007). Greek Bronze: Holding a Mirror to Life. Yearbook of the Irish Philosophical Society. 7:1-30.
    Explores the role of the thousands of life-size bronze statues "populating" Athens, Rhode, Olympia and other Greek cities. Applied phenomenological hermeneutics.
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  31. Babette Babich (2007). Heidegger’s Will to Power. Journal of the British Society for Phenomenology 38 (1):37-60.
    On Heidegger's Beitraege and the influence of Nietzsche's Will to Power (a famous non-book).
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  32. Babette Babich (2007). Nietzsche's Philosophy. New Nietzsche Studies 7 (3-4):177-184.
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  33. Babette Babich (2007). Wort und Musik in der antiken tragödie: nietzsches 'fröhliche'Wissenschaft. Nietzsche-Studien 37:230-57.
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  34. Babette E. Babich (2007). Musik und wort in der antiken tragödie und la gaya scienza: Nietzsches fröhliche wissenschaft. Nietzsche-Studien 36:230-257.
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  35. Babette E. Babich (2007). "The Problem of Science" in Nietzsche and Heidegger. Revista Portuguesa de Filosofia 63 (1/3):205 - 237.
    Nietzsche and Heidegger pose important philosophical questions to science and its technological projects. The resultant contributes to what may be called a continental philosophy of science and the author argues that only such a rigorously critical approach to the question of science permits a genuinely philosophical reflection on science. More than a thoughtful reflection on science, however, the heart of philosophy is also at stake in such reflections. The author defends that if Nietzsche proposes the resources of art to defend (...)
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  36. Babette Babich (2006). Gay Science: Science and Wissenschaft, Leidenschaft and Music. In Keith Ansell-Pearson (ed.), Gay Science: Science and Wissenschaft, Leidenschaft and Music. Blackwell.
    On Nietzsche, science, the oral tradition -- or the troubadours and ancient Greek music drama.
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  37. Babette Babich (2006). Words in Blood, Like Flowers: Philosophy and Poetry, Music and Eros in Hölderlin, Nietzsche, and Heidegger. State University of New York Press..
    A section on PHILOSOPHY, PHILOLOGY, POETRY, includes, among others, Ch. 1: Philosophy and the Poetic Eros of Thought; Ch. 2: Philology and Aphoristic Style: Rhetoric, Sources, and Writing in Blood; Ch 3. The Birth of Tragedy: Lyric Poetry and the Music of Words
    as well as a section on MUSIC, PAIN, EROS includes: Ch. 6: Philosophy as Music; Ch. 7. Songs of the Sun: Hölderlin in Venice; Ch. 8: On Pain and Tragic Joy: Nietzsche and Hölderlin
    And the final section (...)
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  38. Keith Ansell Pearson, Babette Babich, Eric Blondel, Daniel Conway, Ken Gemes, Jürgen Habermas, Salim Kemal, Paul S. Loeb, Mark Migotti, Wolfgang Müller-Lauter, Alexander Nehamas, David Owen, Robert Pippin, Aaron Ridley, Gary Shapiro, Alan Schrift, Tracy Strong, Christine Swanton & Yirmiyahu Yovel (2006). Nietzsche's on the Genealogy of Morals: Critical Essays. Rowman & Littlefield Publishers.
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  39. Babette E. Babich (2005). Nietzsche's “Artists' Metaphysics” and Fink's Ontological “World-Play”. International Studies in Philosophy 37 (3):163-180.
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  40. Babette E. Babich (2005). Reading David B. Allison. New Nietzsche Studies 6 (3/4/1/2):241-254.
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  41. Babette E. Babich (2005). The Science of Words or Philology: Music in The Birth of Tragedy and the Alchemy of Love in The Gay Science. Rivista di Estetica 45 (28):47-78.
  42. Babette E. Babich (2004). Heidegger's Later Philosophy. International Philosophical Quarterly 44 (3):431-432.
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  43. Babette E. Babich (ed.) (2004). Habermas, Nietzsche, and Critical Theory. Humanity Books.
  44. Babette E. Babich (2004). Nietzsche, Biology and Metaphor (Review). Journal of the History of Philosophy 42 (3):348-349.
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  45. Babette E. Babich (2004). Reading David B. Allison's Reading the New Nietzsche. Symposium: The Canadian Journal of Continental Philosophy 8 (1):19-35.
  46. Babette Babich (2003). Paradigms and Thought Styles: Incommensurability and its Cold War Discontents From Kuhn's Harvard to Fleck's Unsung Lvov. Social Epistemology 17:97-107.
  47. Babette E. Babich (2003). A Note on Nietzsche's Chaos Sive Natura: Theogony, Genesis, and Playing Stars. New Nietzsche Studies 5 (3/4/1/2):48-70.
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  48. Babette E. Babich (2003). A Note on Nietzsche's Chaos Sive Natura. New Nietzsche Studies 5 (3/4/1/2):48-70.
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  49. Babette E. Babich (2003). Claude Lorraine and Raphael: Shapiro's Archaeology of Transfiguration. New Nietzsche Studies 5 (3/4/1/2):181-193.
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  50. Babette E. Babich (2003). Claude Lorraine and Raphael. New Nietzsche Studies 5 (3/4/1/2):181-193.
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  51. Babette E. Babich (2003). From Fleck's Denkstil to Kuhn's Paradigm: Conceptual Schemes and Incommensurability. International Studies in the Philosophy of Science 17 (1):75 – 92.
    This article argues that the limited influence of Ludwik Fleck's ideas on philosophy of science is due not only to their indirect dissemination by way of Thomas Kuhn, but also to an incommensurability between the standard conceptual framework of history and philosophy of science and Fleck's own more integratedly historico-social and praxis-oriented approach to understanding the evolution of scientific discovery. What Kuhn named "paradigm" offers a periphrastic rendering or oblique translation of Fleck's Denkstil/Denkkollektiv , a derivation that may also account (...)
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  52. Babette E. Babich (2003). Heidegger Against the Editors. Philosophy Today 47 (4):327-359.
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  53. Babette E. Babich (2003). Kuhn's Paradigm as a Parable for the Cold War: Incommensurability and its Discontents From Fuller's Tale of Harvard to Fleck's Unsung Lvov. Social Epistemology 17 (2 & 3):99 – 109.
  54. Babette E. Babich (2003). Nietzsche's Critique of Scientific Reason and Scientific Culture: On 'Science as a Problem'and 'Nature as Chaos'. In Gregory Moore & Thomas H. Brobjer (eds.), Nietzsche and Science. Ashgate. 133--53.
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  55. Babette E. Babich (2003). Nietzsche's Imperative as a Friend's Encomium. Nietzsche-Studien 32 (1).
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  56. Babette E. Babich (2003). On the Analytic-Continental Divide in Philosophy : Nietzsche's Lying Truth, Heidegger's Speaking Language, and Philosophy. In C. G. Prado (ed.), A House Divided: Comparing Analytic and Continental Philosophy. Humanity Books.
    On the political nature of the analytic - continental distinction in professional philosophy and the general tendency to discredit continental philosophy while redesignating the rubric as analytically conceived.
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  57. Babette E. Babich (2001). Nietzsche's Chaos Sive Natura: Evening Gold and the Dancing Star. Revista Portuguesa de Filosofia 57 (2):225 - 245.
    Nietzsche's creative and fundamental account of chaos in both its cosmic, universal as well as its humane context, recalls the ancient Greek meaning of chaos rather than its modern, disordered, decadent significance. In this generatively primordial sense, chaos corresponds not to the watery nothingness of Semitic myth or modern, scientific entropy but creative, uncountenancedly abundant potency. And in such an archaic sense, Nietzsche's chaos is a word for both nature and art. Nietzsche's creative conception of chaos equates it with the (...)
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  58. Babette Babich (2000). Nietzsche and Eros Between the Devil and God's Deep Blue Sea: The Problem of the Artist as Actor-Jew-Woman. [REVIEW] Continental Philosophy Review 33 (2):159-188.
    Continental Philosophy Review. 33 (2000): 159-188.
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  59. Babette Babich (2000). Nietzsche and Eros Between the Devil and God's Deep Blue Sea: The Problem of the Artist as Actor-Jew-Woman. [REVIEW] Continental Philosophy Review 33 (2):159-188.
    In a single aphorism in The Gay Science, Nietzsche arrays “The Problem of the Artist” in a reticulated constellation. Addressing every member of the excluded grouping of disenfranchised “others,” Nietzsche turns to the destitution of a god of love keyed to the selfturning absorption of the human heart. His ultimate and irrecusably tragic project to restore the innocence of becoming requires the affirmation of the problem of suffering as the task of learning how to love. Nietzsche sees the eros of (...)
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  60. Babette E. Babich (2000). Between Hölderlin and Heidegger: Nietzsche's Transfiguration of Philosophy. Nietzsche-Studien 29 (1).
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  61. Babette E. Babich (2000). Nietzsche Et Eros Entre le Gouffre de Charybde Et l'Écueil de Dieu: La Valence Érotique de l'Art Et l'Artiste Comme Acteur-Juif-Femme. Revue Internationale de Philosophie 54 (211):15-55.
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  62. Babette E. Babich (2000). Nietzsche—Ancient Philology, Ancient Philosophy, and the Classical Tradition. New Nietzsche Studies 4 (1-2):171-191.
  63. Babette E. Babich (2000). The Minotaur and the Dolphin. New Nietzsche Studies 4 (3-4):153-164.
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  64. Babette Babich (1999). Heidegger's Relation To Nietzsche's Thinking. New Nietzsche Studies 3 (1-2):23-52.
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  65. Babette E. Babich (1997). The Hermeneutics of a Hoax: On the Mismatch of Physics and Cultural Criticism. Common Knowledge 6:23-33.
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  66. Babette Babich (1996). Nietzsche & Music. New Nietzsche Studies 1 (1-2):64-78.
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  67. Babette E. Babich, Debra B. Bergoffen & Simon Glynn (eds.) (1995). Continental and Postmodern Perspectives in the Philosophy of Science. Avebury.
  68. Babette E. Babich, Debra B. Bergoffen & Simon V. Glynn (1995). On the Idea of Continental and Postmodern Perspectives in the Philosophy of Science. In Babette E. Babich, Debra B. Bergoffen & Simon Glynn (eds.), Continental and Postmodern Perspectives in the Philosophy of Science. Avebury. 1--7.
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  69. Babette E. Babich (1994). George J. Stack, Nietzsche and Emerson: An Elective Affinity Reviewed By. Philosophy in Review 14 (1):55-57.
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  70. Babette E. Babich (1994). Nietzsche's Philosophy of Science: Reflecting Science on the Ground of Art and Life. State University of New York Press.
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  71. Babette E. Babich (1993). A Musical Retrieve of Heidegger, Nietzsche, and Technology: Cadence, Concinnity, and Playing Brass. [REVIEW] Man and World 26 (3):239-260.
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  72. Babette E. Babich (1992). Commentary. International Studies in Philosophy 24 (2):71-76.
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  73. Babette E. Babich (1990). Nietzsche and the Philosophy of Scientific Power. International Studies in Philosophy 22 (2):79-92.
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  74. Babette E. Babich (1990). On Nietzsche's Concinnity: An Analysis of Style. Nietzsche-Studien 19 (1).
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  75. Babette E. Babich (1989). From Nietzsche's Artist to Heidegger's World: The Post-Aesthetic Perspective. [REVIEW] Man and World 22 (1):3-23.
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  76. Babette Babich, Techne as Constraint and the Saving Power.
    With his most famous question, the Being-question, the Seinsfrage — a question essentially and not incidentally obliterated by the tradition of philosophic questioning, Heidegger proposes a phenomenology of questioning. This is not counter to the project of philosophy but it calls us to our own experience as questioners, even as those who ask, who can ask 'Why the why.'(1) For Heidegger, 'only because man is in this way, can he and must he, in each case, say, not only yes or (...)
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  77. Babette E. Babich, Against Analysis, Beyond Postmodernism.
    In what follows I offer a parodic brief (you'll know it by the numbered paragraphs) against analytic style philosophy just as it is that style characteristic of professional philosophy of science. I discuss the ad hoc resilience and sophisticated disdain variously operative in analytic discourse, including reviews of the maverick rhetoricism of the late Paul Feyerabend and others towards a critique of the postmodern condition in science and philosophy. What I name continental style philosophical thinking primarily regards the historical and (...)
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  78. Babette E. Babich, Malls and the Art-World: Postmodernism and the Vicissitudes of Consumer Culture.
    By now it is clear that the word postmodern has a settled into an insurmountable usage in the field of architecture and this in addition to its continuing currency for art critics and theorists, social analysts, and political and literary theorists, not to mention journalists and philosophers. Nevertheless no one less influential for the real or built presence of postmodernism than Charles Jencks could complain that with respect to architecture, critics apply the term as a kind of catchall, so (...)
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  79. Babette E. Babich, On Becoming the One You Are, Ethics, and Blessing.
    Nietzsche’s imperative call, Werde, der Du bist - Become the one you are - is, to say the least, an odd sort of imperative: dissonant and yet intrinsically inspiring. Thus Alexander Nehamas in an essay on this very theme names it the “most haunting of Nietzsche’s haunting aphorisms.” 1 Expressed as it is in The Gay Science, “Du sollst der werden, der du bist” (GS 270, KSA 3, p. 519) - Thou shalt -.
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  80. Babette E. Babich, On Connivance, Nihilism, and Value.
    In what follows, I seek to offer a Nietzschean complement to Jacques Taminiaux's reading of Heidegger's first lecture course on Nietzsche, The Will to Power as Art. Because what Taminiaux calls Heidegger's "connivance" with Nietzsche reflects the engaged affinity of one thoughtstyle for another, from the explicit perspective of the first, Taminiaux's reading presumes without raising the question of relation between thinkers.
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  81. Babette E. Babich, Symposium: Science Out of Context.
    As one who practices a marginalized approach to the philosophy of science, I have reason to tease mainstream, analytic philosophers about their desire to imitate scientists. But recent events have turned the tables on my joke. In essays and op-ed pieces, physicists are repaying the philosophers' compliment--not only by adopting, as popular science writers have long done, the role of cultural critic, but also by assuming the mantle of philosophy. Science, once the arbiter of scientific truth, now proposes to vet (...)
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  82. Babette E. Babich, The Ethical Alpha and the Linguistic Omega: Heidegger's Anti-Semitism and the Inner Affinity.
    At the extreme limit of suffering [ Leiden: pathos] nothing indeed remains but the conditions of time or space. At this moment, the man forgets himself because he is entirely within the moment; the God forgets himself because he is nothing but time; and both are unfaithful. Time because at such a moment it undergoes a categoric change and beginning and end simply no longer rhyme within it; man because, at this moment, he has to follow the categorical..
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  83. Babette Babich, Babette E. Babich: "Postmodern Musicology" In: V. E. Taylor and C. Winquist, Eds., Encyclopedia of Postmodernism , (New York: Routledge, 2001). [REVIEW]
    The discipline of musicology, like the word itself which the Oxford English Dictionary dates only back to 1909 (or even 1915), is a twentieth-century, specifically Anglo-American, institution echoing the tradition of French musicologie and with analogies to German Musikwissenschaft. As a modern and ineluctably postmodern project, musicology derives from a predominantly Austro-German generation of scholars who translated a continentally European tradition of analysis (Heinrich Schenker and, in London, Donald Francis Tovey and Hans Keller) and formal music theory (routinely articulated by (...)
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  84. Babette Babich, From Van Gogh's Museum to the Temple at Bassae: Heidegger's Truth of Art and Schapiro's Art History.
    This essay revisits Meyer Schapiro’s critique of Heidegger’s interpretation of Van Gogh’s painting of a pair of shoes in order to raise the question of the dispute between art history and philosophy as a contest increasingly ceded to the claim of the expert and the hegemony of the museum as culture and as cult or coded signifier. Following a discussion of museum culture, I offer a hermeneutic and phenomenological reading of Heidegger’s ‘Origin of the Work of Art’ and conclude by (...)
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  85. Babette Babich, Nietzsche's Critical Theory of Science as Art.
    radicalization of Kant's critical project inverts or opposes traditional readings of Kant's critical program. Nietzsche aligns both Kant and Schopenhauer with what he named the effectively, efficiently pathological optimism of the rationalist drive to knowledge, patterned on the Cyclopean eye of Socrates in The Birth of Tragedy .(1) For the rest of Nietzsche's writerly life, the name of Socrates would serve both as a signifier for the historical personage marking the end of the "tragic age" of the (...)
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  86. Babette Babich, Nietzsche's Imperative as a Friend's Encomium: On Becoming the One You Are, Ethics, and Blessing.
    you ought to - you should - become the one you are -, such a command opposes the strictures of Kant’s practical imperatives, offering an assertion that seems to encourage us as what we are. As David B. Allison stresses in his book, Nietzsche’s is a voice that addresses us as a friend would: “like a friend who seems to share your every concern - and your aversions and suspicions as well. Like a true friend, he rarely tells you (...)
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