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Alphonso Lingis [116]Alphonso F. Lingis [7]
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  1. Alphonso Lingis (unknown). An Infinite Time of One's Own. Eidos: The Canadian Graduate Journal of Philosophy 1.
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  2. Alphonso Lingis (2014). Anthropology as a Natural Science Clifford Geertz's Extrinsic Theory of the Mind. Open Journal of Philosophy 4 (2):96-106.
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  3. Alphonso Lingis (2014). Arctic Summer. Environment, Space, Place 6 (1):33-53.
    A summer spent in the Scandinavian Arctic changes the sense of seasons: the Sámi know eight seasons; the visitor finds summer in the valleys, winter above, in the mountains, and winter below, in the permafrost underfoot. The summer spent in movement makes one understand the force of movement and initiative in human life, the sedentary and the nomadic instincts. The seasonal migrations of reindeer and the periodicity of lemming years make one explore movements of humans that are not launched by (...)
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  4. Alphonso Lingis (2013). Experiences of Mortality. Philosophy Today 53 (Supplement):229-232.
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  5. Alphonso Lingis (2013). The Metaphysics of the Face. Philosophy Today 57 (4):337-342.
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  6. Alphonso Lingis (2012). Orchids and Muscles. Journal of the Philosophy of Sport 13 (1):15-28.
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  7. Alphonso Lingis (2012). Return of the First-Person Singular. Journal of Speculative Philosophy 26 (2):163-174.
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  8. Alphonso Lingis (2012). Sacrilege. Philosophy Today 56 (2):135-140.
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  9. Alphonso Lingis (2012). Six Problems in Levinas's Philosophy. Phaenex 7 (1):30-40.
    Levinas’s constitutive analysis conflicts with his phenomenological descriptions. There are problems in his essential theses: Recognizing alterity is recognizing wants and needs. These are said to be unending, infinite. The wholly Other—God—is constitutive of the alterity of the other human. Ethics originates in Jewish religious history. Ethical absoluteness conflicts with political responsibility.
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  10. Alphonso Lingis (2012). The Rationality of Values. Journal of Bioethical Inquiry 9 (4):411-412.
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  11. Alphonso Lingis, The Truth Imperative.
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  12. Alphonso Lingis (2011). Response to Comments on “Truth in Reconciliation”. Journal of Bioethical Inquiry 8 (4):337-338.
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  13. Alphonso Lingis (2011). Truth in Reconciliation. Journal of Bioethical Inquiry 8 (3):239-243.
    To what extent is truth required for reconciliation of peoples in conflict? What kind of truth? Objective truth, subjective truth? Maybe reconciliation require that the pursuit of truth be limited? The trial of the former “Khmer Rouge” leaders in Cambodia for crimes against humanity provides a case where these issues are examined.
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  14. Alphonso Lingis (2011). Violence and Splendor. Northwestern University Press.
    Part 1. Spaces within spaces -- 1. Extremes -- 2. Nature abhors a vacuum -- 3. Space travel -- 4. Learn to say -- 5. Metaphysical habitats -- 6. Departures -- 7. Plumage and talismans -- 8. Inner space -- Part 2. Snares for the eyes -- 9. The fallen giant -- 10. The stone -- 11. The voices of things -- 12. Nature and art -- 13. Nature -- 14. In touch -- Part. 3. The sacred -- 15. Sacrilege (...)
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  15. Alphonso Lingis (2010). Strange Emotions in Contemporary Theory. Symploke 18 (1):7-14.
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  16. Alphonso Lingis (2010). The Environment. Levinas Studies 5:65-81.
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  17. Alphonso Lingis (2009). Belief. Transcendent Philosophy Journal 10:5-24.
    The philosophy of mind envisions belief as a mental act, the individual mindtaking specific propositions to be true. But we, and scientists, do not really“believe” observation-statements about the perceived, and scientificallyobserved world. Michel de Certeau envisions belief as a social act, a sort ofcontract, that has practical effects. De Certeau’s conception of thecontractual and practical nature of belief may illuminate religious belief.Anthropologist Clifford Geertz argues that it is in ritual that the convictionthat religious conceptions are veridical and that religious directives (...)
     
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  18. Alphonso Lingis (2009). Contact and Communication. In Andrew J. Mitchell & Jason Kemp Winfree (eds.), The Obsessions of Georges Bataille: Community and Communication. State University of New York Press.
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  19. Alphonso Lingis (2009). Experiences of Mortality: Phenomenology and Anthropology. The Pluralist 4 (3):69 - 75.
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  20. Alphonso Lingis (2009). The Inner Experience of Our Body. Journal of the British Society for Phenomenology 40:83-88.
     
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  21. Alphonso Lingis (2009). Three Objections to Levinas' Philosophy. Graduate Faculty Philosophy Journal 30 (2):189-195.
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  22. Alphonso Lingis (2008). War and Splendour. Critical Horizons 9 (2):121-138.
    Collective performances cannot be understood only from the intentions of the organizers, participants and bystanders, and from their historical, political, economic and ideological contexts. Cultural performances close in on themselves and evolve with their own logic: that of ceremony and festival in which their own scenes of splendour, dance and war adjust to one another.
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  23. Alphonso Lingis (2007). Contact: Tact and Caress. Journal of Phenomenological Psychology 38 (1):1-6.
    Through words and gestures we communicate with one another about the outlying environment, and we also form representations of one another. But we also make contact with one another. Through tact we make contact with the anxieties, rage, shame, shyness, and secrecy of another. In caresses we make contact with the pleasure of the other. Our caresses are moved by the other, by the spasms of torment and pleasure in the other.
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  24. Alphonso Lingis (2007). Detotalization and Finitude. Philosophy Today 51 (2):152-158.
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  25. Alphonso Lingis (2007). Impulsive Forces In and Against Words. Diacritics 35 (1):60-70.
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  26. Alphonso Lingis (2007). Perversity and Ethics (Review). Symploke 14 (1):358-360.
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  27. Alphonso Lingis (2007). Subjectification. Continental Philosophy Review 40 (2):113-123.
    For Martin Heidegger the death that comes singularly for each of us summons us to exist on our own and speak in our own name. But Gilles Delueze and Félix Guattari argue that it is a specific social machinery that summons us to speak in our own name and answer for what we do and are. This summons is a death sentence. They enjoin us to flee this subjectification, this subjection. They do recognize that the release of becomings in all (...)
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  28. Alphonso Lingis (2007). The First Person Singular. Northwestern University Press.
    Alphonso Lingis’s singular works of philosophy are not so much written as performed, and in The First Person Singular the performance is characteristically brilliant, a consummate act of philosophical reckoning. Lingis’s subject here, aptly enough, is the subject itself, understood not as consciousness but as embodied, impassioned, active being. His book is, at the same time, an elegant cultural analysis of how subjectivity is differently and collectively understood, invested, and situated. The subject Lingis elaborates in detail is the passionate subject (...)
     
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  29. Alphonso Lingis (2006). Our Uncertain Compassion. Janus Head 9 (1).
    There are those, even our enemies, we want to live; there are those, even our friends, we want to die. We imagine death may be the end of pain, but we may well will our pain. We honor those who die with dignity, but dignity is not something we ascribe to ourselves or can be our objective.
     
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  30. Alphonso Lingis (2006). The Sublime Action. Problemos 69.
     
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  31. Alphonso Lingis (2005). Bestiality. Symploke 6 (1):56-71.
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  32. Alphonso Lingis (2005). Contact. Janus Head 8 (2).
    When someone there is standing before us, we have been cautioned that he is not speaking with his own voice but speaking the language of his gender, his family, his class, his education, his culture, his economic and political interests, his unconscious drives, indeed his state of physical health and alertness. Are we then doing no more than interpreting what he says and does? Do we ever make contact with what he means for himself when he says “I”—with his visions, (...)
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  33. Alphonso Lingis (2005). Divine Illusions. New Nietzsche Studies 6 (3/4/1/2):221-224.
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  34. Alphonso Lingis (2005). The Word of Honor. In Jurate Baranova (ed.), Contemporary Philosophical Discourse in Lithuania. Council for Research in Values and Philosophy. 4--291.
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  35. Alphonso Lingis (2004). Cues, Watchwords, Passwords. International Studies in Philosophy 36 (4):49-64.
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  36. Alphonso Lingis (2004). Nietzsche and Animals. In Matthew Calarco & Peter Atterton (eds.), Animal Philosophy: Essential Readings in Continental Thought. Continuum. 7--14.
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  37. Alphonso Lingis (2004). Trust. Univ of Minnesota Press.
    Trust binds us to another with an intoxicating energy; it is brave, giddy, joyous, and lustful. A sudden attraction careens into sexual surrender, and trust becomes unconditional. Trust laughs at danger and leaps into the unknown.
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  38. Alphonso Lingis (2004). Three Essays. Budhi: A Journal of Ideas and Culture 4 (2 & 3):1-39.
  39. Alphonso Lingis (2004). Theoretical Paradox and Practical Dilemma. International Journal of Philosophical Studies 12 (1):21 – 28.
    Emmanuel Levinas sets up alterity as a fundamental ontological category, irreducible to being and nothingess. There are two difficulties in understanding this ontological alterity. On the one hand, Levinas formulates it with negative terms - infinition, abstraction, ab-solutenes, trace of a past that has never been present. On the other hand, Levinas invokes the notions of the superlative, the Good, and God. These notions are very difficult to separate from the notion of a redoubling of the positivity by which the (...)
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  40. Thomas J. Altizer, Edward Casey, Thomas L. Dumm, Elizabeth Grosz, David Karnos, David Farrell Krell, Alphonso Lingis, Gerald Majer, Janice McLane, Jean-Luc Nancy & Mary Zournazi (2003). Encounters with Alphonso Lingis. Lexington Books.
    Encounters with Alphonso Lingis is the first extensive study of this American philosopher who is gaining an international reputation to augment his national one. The distinguished contributors to this volume address most of the central themes found in Lingis's writings—including singularity and otherness, death and eroticism, emotions and rationality, embodiment and the face, excess and the sacred. The book closes with a new essay by Lingis himself.
     
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  41. Alphonso Lingis (2003). Fetishes and Rarities. International Studies in Philosophy 35 (2):27-39.
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  42. Alphonso Lingis (2003). Language and Persecution. In Paul Patton & John Protevi (eds.), Between Deleuze and Derrida. Continuum. 169--82.
  43. Alphonso Lingis (2001). Ecological Consciousness: Reflections on Hominids and Other Thinking Animals. Critical Horizons 2 (2):283-300.
    Paleoanthropologists have long worked with the assumption that bipedism and brain enlargement evolved together in a cycle of cause and effect powered by the production of tools and instrumental manipulation. Rather, this paper argues, following the work of Paul Shepard, that discernments, or specific kinds of mentalities, arise from the relations that mammals and hominids form with their environments, other species and within their own social groupings.
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  44. Alphonso Lingis (2001). The Return to, the Return of, Peoples of Long Ago and Far Away. Angelaki 6 (2):165 – 176.
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  45. Alphonso Lingis (2000). Dangerous Emotions. Monograph Collection (Matt - Pseudo).
     
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  46. Alphonso Lingis (2000). The Dreadful Mystic Banquet. Janus Head 3 (1).
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  47. Alphonso Lingis (2000). To Die With Others. Diacritics 30 (3):106-113.
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  48. Alphonso Lingis (2000). The Return of Extinct Religions. New Nietzsche Studies 4 (3-4):15-28.
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  49. Alphonso Lingis (1999). Fantasy Space, Private Myths, Visions. Journal of Phenomenological Psychology 30 (2):94-108.
    Slavoj Žižek proposed an ethic of respect for the fantasy space of another. Under "fantasy" Jacques Lacan borrowed from Claude Lévi-Strauss the notion of a "private myth." But this fantasy is, Žižek says, illusionary, fragile, and helpless. Fantasy is the way everyone, each in a particular way, conceals the impasse of his desire. Psychoanalytic practice can be criticized as a radical destitution of the fundamental fantasy of the patient. The author argues that what Žižek analyzes as fantasy is a misfire (...)
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  50. Alphonso Lingis (1999). Objectivity and of Justice: A Critique of Emmanuel Levinas' Explanations. [REVIEW] Continental Philosophy Review 32 (4):395-407.
    For Emmanuel Levinas objectivity is intersubjectively constituted. But this intersubjectivity is not, as in Merleau-Ponty, the intercorporeality of perceivers nor, as in Heidegger, the active correlation of practical agents. It has an ethical structure; it is the presence, to each cognitive subject, of others who contest and judge him. But does not the exposure of each cognitive subject to the wants and needs of others result in the constitution of a common practical field, which is not yet the objective world (...)
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