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Alphonso Lingis [92]Alphonso F. Lingis [6]
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  1. 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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  2. Alphonso Lingis (2013). Experiences of Mortality. Philosophy Today 53 (Supplement):229-232.
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  3. Alphonso Lingis (2013). The Metaphysics of the Face. Philosophy Today 57 (4):337-342.
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  4. Alphonso Lingis (2012). Orchids and Muscles. Journal of the Philosophy of Sport 13 (1):15-28.
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  5. Alphonso Lingis (2012). Return of the First-Person Singular. Journal of Speculative Philosophy 26 (2):163-174.
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  6. Alphonso Lingis (2012). Sacrilege. Philosophy Today 56 (2):135-140.
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  7. 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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  8. Alphonso Lingis (2012). The Rationality of Values. Journal of Bioethical Inquiry 9 (4):411-412.
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  9. Alphonso Lingis (2011). Response to Comments on “Truth in Reconciliation”. Journal of Bioethical Inquiry 8 (4):337-338.
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  10. 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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  11. 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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  12. Alphonso Lingis (2010). Strange Emotions in Contemporary Theory. Symploke 18 (1):7-14.
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  13. Alphonso Lingis (2010). The Environment. Levinas Studies 5:65-81.
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  14. 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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  15. Alphonso Lingis (2009). Experiences of Mortality: Phenomenology and Anthropology. The Pluralist 4 (3):69 - 75.
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  16. Alphonso Lingis (2009). Three Objections to Levinas' Philosophy. Graduate Faculty Philosophy Journal 30 (2):189-195.
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  17. 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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  18. Alphonso Lingis (2007). Contact: Tact and Caress. Journal of Phenomenological Psychology 38 (1):1-6.
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  19. Alphonso Lingis (2007). Detotalization and Finitude. Philosophy Today 51 (2):152-158.
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  20. Alphonso Lingis (2007). Impulsive Forces In and Against Words. Diacritics 35 (1):60-70.
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  21. Alphonso Lingis (2007). Perversity and Ethics (Review). Symploke 14 (1):358-360.
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  22. 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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  23. 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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  24. Alphonso Lingis (2005). Bestiality. Symploke 6 (1):56-71.
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  25. Alphonso Lingis (2005). Divine Illusions. New Nietzsche Studies 6 (3/4/1/2):221-224.
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  26. 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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  27. Alphonso Lingis (2004). Cues, Watchwords, Passwords. International Studies in Philosophy 36 (4):49-64.
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  28. 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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  29. Alphonso Lingis (2004). Three Essays. Budhi: A Journal of Ideas and Culture 4 (2 & 3):1-39.
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  30. 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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  31. 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.
     
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  32. Alphonso Lingis (2003). Fetishes and Rarities. International Studies in Philosophy 35 (2):27-39.
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  33. Alphonso Lingis (2003). Language and Persecution. In Paul Patton & John Protevi (eds.), Between Deleuze and Derrida. Continuum. 169--82.
  34. 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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  35. 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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  36. Alphonso Lingis (2000). To Die With Others. Diacritics 30 (3):106-113.
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  37. Alphonso Lingis (2000). The Return of Extinct Religions. New Nietzsche Studies 4 (3-4):15-28.
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  38. Alphonso Lingis (1999). Fantasy Space, Private Myths, Visions. Journal of Phenomenological Psychology 30 (2):94-108.
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  39. 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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  40. Alphonso Lingis (1999). The Subjectification of the Body. In Simon Critchley (ed.), The Body: Classic and Contemporary Readings. Blackwell Publishers. 286--306.
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  41. Alphonso Lingis (1998). Catastrophic Times. Cultural Values 2 (2-3):174-189.
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  42. Alphonso Lingis (1998). Fateful Images. Research in Phenomenology 28 (1):55-71.
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  43. Alphonso Lingis (1998). Practical Necessity. Graduate Faculty Philosophy Journal 20 (2/1):71-82.
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  44. 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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  45. Alphonso Lingis (1997). Anger. In Darren Sheppard, Simon Sparks & Colin Thomas (eds.), On Jean-Luc Nancy: The Sense of Philosophy. Routledge.
     
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  46. Alphonso Lingis (1997). A Phenomenology of Substances. American Catholic Philosophical Quarterly 71 (4):505-522.
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  47. Alphonso Lingis (1996). Beauty and Lust. Journal of Phenomenological Psychology 27 (2):174-192.
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  48. Alphonso Lingis (1996). Book Review: Abuses. [REVIEW] Philosophy and Literature 20 (2).
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  49. Alphonso Lingis (1996). Joy and Dying. Graduate Faculty Philosophy Journal 19 (1):99-112.
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  50. Alphonso Lingis (1996). Joy in Dying. Graduate Faculty Philosophy Journal 19 (1):99-112.
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