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Alphonso Lingis [125]Alphonso F. Lingis [7]
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  1.  97
    Alphonso Lingis (1993). Bodies That Touch Us. Thesis Eleven 36 (1):159-167.
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  2.  6
    Alphonso Lingis (1994). The Community of Those Who Have Nothing in Common. Indiana University Press.
    "... thought-provoking and meditative, Lingis’s work is above all touching, and offers a refreshingly idiosyncratic antidote to the idle talk that so often passes for philosophical writing." —Radical Philosophy "... striking for the ...
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  3.  1
    Alphonso Lingis (1998). The Imperative. Indiana University Press.
    Ò. . . a more compelling reading of Kant than any I have ever seen.Ó ÑDavid Farrell Krell In this provocative book, Alphonso Lingis argues that not only our thought is governed by an imperative, as Kant had maintained, but, rather, our ...
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  4.  21
    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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  5. Alphonso Lingis (1994). The Community of Those Who Have Nothing in Common. Indiana University Press.
    "... thought-provoking and meditative, Lingis’s work is above all touching, and offers a refreshingly idiosyncratic antidote to the idle talk that so often passes for philosophical writing." —Radical Philosophy "... striking for the clarity and singularity of its styles and voices as well as for the compelling measure of genuine philosophic originality which it contributes to questions of community and communication." —Research in Phenomenology Articulating the author’s journeys and personal experiences in the idiom of contemporary continental thought, Alphonso Lingis launches (...)
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  6. Alphonso Lingis (1989). Deathbound Subjectivity. Monograph Collection (Matt - Pseudo).
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  7. Alphonso Lingis (1994). Foreign Bodies. Routledge.
    Foreign Bodies analyzes how our culture elaborates for us the bodies we have by natural evolution. Calling on the new means contemporary thinkers have used to understand the body, Alphonso Lingis explores forms of power, pleasure and pain, and libidinal identity. The book contrasts the findings of theory with the practice of the body as formulated in quite different kinds of language--the language of plastic art (the artwork body builders make of themselves), biography, anthropology and literature. Lingis explains how we (...)
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  8.  7
    Alphonso Lingis (2012). The Rationality of Values. Journal of Bioethical Inquiry 9 (4):411-412.
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  9. Maurice Merleau-Ponty, Claude Lefort & Alphonso Lingis (1968). The Visible and the Invisible Followed by Working Notes.
     
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  10. Alphonso Lingis (1995). Abuses. University of California Press.
    Part travelogue, part meditation, _Abuses_ is a bold exploration of central themes in Continental philosophy by one of the most passionate and original thinkers in that tradition writing today. A gripping record of desires, obsessions, bodies, and spaces experienced in distant lands, Alphonso Lingis's book offers no less than a new approach to philosophy—aesthetic and sympathetic—which departs from the phenomenology of Levinas and Merleau-Ponty. "These were letters written to friends," Lingis writes, "from places I found myself for months at a (...)
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  11.  17
    Alphonso Lingis (2010). The Environment. Levinas Studies 5:65-81.
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  12. Alphonso F. Lingis (1977). Sense and Non-Sense in the Sexed Body. Philosophy and Social Criticism 4 (4):345-365.
  13. Alphonso Lingis (2000). Dangerous Emotions. Monograph Collection (Matt - Pseudo).
    Alphonso Lingis is an original among American philosophers. An eloquent and insightful commentator on continental philosophers, he is also a phenomenologist who has gone to live in many lands. _Dangerous Emotions_ continues the line of inquiry begun in _Abuses_, taking the reader to Easter Island, Japan, Java, and Brazil as Lingis poses a new range of questions and brings his extraordinary descriptive skills to bear on innocence and the love of crime, the relationships of beauty with lust and of joy (...)
     
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  14. 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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  15.  1
    Alphonso Lingis (1986). Libido: The French Existential Theories. Indiana University Press.
    Alphonso Lingis's engaging book studies the phenomenological and postphenomenological theories of sexuality of six contemporary French philosophers: Jean-Paul Sartre, Maurice Merleau-Ponty, Emmanuel Levinas, Jean-François Lyotard, Gilles ...
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  16. Alphonso Lingis (1986). Phenomenological Explanations. Kluwer Academic Publishers.
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  17.  17
    Alphonso Lingis (2005). Bestiality. Symploke 6 (1):56-71.
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  18.  10
    Alphonso Lingis (1991). The Irrecuperable. International Studies in Philosophy 23 (2):65-74.
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  19.  6
    Alphonso Lingis (1996). Joy and Dying. Graduate Faculty Philosophy Journal 19 (1):99-112.
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  20.  13
    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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  21.  25
    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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  22.  43
    Alphonso F. Lingis (1981). Sensations. Philosophy and Phenomenological Research 42 (December):160-170.
  23.  26
    Alphonso Lingis (1997). A Phenomenology of Substances. American Catholic Philosophical Quarterly 71 (4):505-522.
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  24.  5
    Alphonso Lingis (1991). Black Stars: The Pedigree of the Evaluators. Graduate Faculty Philosophy Journal 15 (2):67-91.
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  25.  12
    Alphonso Lingis (2007). Impulsive Forces In and Against Words. Diacritics 35 (1):60-70.
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  26.  25
    Alphonso Lingis (2009). Experiences of Mortality: Phenomenology and Anthropology. The Pluralist 4 (3):69 - 75.
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  27.  5
    Alphonso Lingis (1996). Joy in Dying. Graduate Faculty Philosophy Journal 19 (1):99-112.
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  28. Alphonso Lingis (1994). Abuses. University of California Press.
    Part travelogue, part meditation, _Abuses_ is a bold exploration of central themes in Continental philosophy by one of the most passionate and original thinkers in that tradition writing today. A gripping record of desires, obsessions, bodies, and spaces experienced in distant lands, Alphonso Lingis's book offers no less than a new approach to philosophy—aesthetic and sympathetic—which departs from the phenomenology of Levinas and Merleau-Ponty. "These were letters written to friends," Lingis writes, "from places I found myself for months at a (...)
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  29.  29
    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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  30.  11
    Alphonso Lingis (2000). To Die With Others. Diacritics 30 (3):106-113.
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  31.  21
    Alphonso Lingis (2009). Three Objections to Levinas' Philosophy. Graduate Faculty Philosophy Journal 30 (2):189-195.
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  32.  9
    Pierre Klossowski & Alphonso Lingis (1986). Sade, or the Philosopher-Villain. Substance 15 (2).
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  33.  21
    Alphonso Lingis (1981). Heidegger and Sartre. International Studies in Philosophy 13 (1):99-100.
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  34.  33
    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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  35.  9
    Alphonso Lingis (2012). Orchids and Muscles. Journal of the Philosophy of Sport 13 (1):15-28.
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  36.  8
    Alphonso Lingis (2007). Detotalization and Finitude. Philosophy Today 51 (2):152-158.
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  37.  9
    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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  38.  18
    Alphonso F. Lingis (1972). The Perception of Others. Research in Phenomenology 2 (1):47-62.
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  39.  11
    Alphonso Lingis (2012). Sacrilege. Philosophy Today 56 (2):135-140.
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  40.  26
    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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  41.  24
    Alphonso Lingis (1984). Oedipus Rex: The Oedipus Rule and its Subversion. [REVIEW] Human Studies 7 (3-4):91 - 100.
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  42. Alphonso Lingis (1991). Imperatives. In M. C. Dillon (ed.), Merleau-Ponty Vivant. Suny Press 91--116.
     
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  43.  2
    Alphonso Lingis (1978). The Last Form of the Will to Power. Philosophy Today 22 (3):193-205.
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  44.  4
    Alphonso Lingis (1979). The Difficulties of a Phenomenological Investigation of Language. Modern Schoolman 57 (1):56-64.
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  45.  19
    Alphonso Lingis (1976). The Origin of Infinity. Research in Phenomenology 6 (1):27-45.
  46.  12
    Alphonso Lingis (1979). Face to Face. International Philosophical Quarterly 19 (2):151-163.
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  47.  11
    Alphonso Lingis (1998). Practical Necessity. Graduate Faculty Philosophy Journal 20 (2/1):71-82.
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  48.  11
    Alphonso Lingis (2000). The Return of Extinct Religions. New Nietzsche Studies 4 (3-4):15-28.
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  49.  5
    Alphonso Lingis (1988). Deleuze on a Deserted Island. In Hugh J. Silverman (ed.), Philosophy and Non-Philosophy Since Merleau-Ponty. Routledge 1--152.
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  50.  18
    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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