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  1. Andrea Hurst (2012). On the Meaning of Being Real: Fantasy and 'the Real'in Personal Identity-Formation. South African Journal of Philosophy 31 (2):278-289.
    With the help of Lacanian psychoanalytic theory, this article addresses certain perplexities concerning personal identity that emerge from different kinds of interpersonal encounters. Lacan’s notion of the ‘fundamental fantasy’ incorporates the insight that phantasmic projections (of both self and other) form the basis of personal identity and interpersonal relations are a complex interplay between such projections. Nevertheless, in face of disconcerting pretence phenomena, the notion of a real self plays a profoundly important part in interpersonal relations. To call some phantasmic (...)
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  2. Andrea Hurst (2008). Derrida Vis-à-Vis Lacan: Interweaving Deconstruction and Psychoanalysis. Fordham University Press.
    The "ruin" of the transcendental tradition -- Freud and the transcendental relation -- Derrida: Differance and the "plural logic of the aporia" -- The im-possibility of the psyche -- The death drive and the im-possibility of psychoanalysis -- Institutional psychoanalysis and the paradoxes of archivization -- The Lacanian real -- Sexual difference -- Feminine sexuality -- The transcendental relation in Lancanian psychoanalysis -- The death drive and ethical action -- The "talking cure": language and psychoanalysis.
     
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  3. Andrea Hurst (2007). Supposing Truth is a Woman – What Then? South African Journal of Philosophy 26 (1):44-55.
    Nietzsche's analysis of the self-poisoning of ‘the will to power' and his insistence upon overcoming its ideological outcome (the dogmatist's fake ‘Truth') by recognizing the ‘un-truth' of a ‘logic of contamination,' demonstrates that he understands ‘truth' as a paradox. What may one accordingly expect in response to the question ‘Supposing truth is a woman – what then?', posed in the preface to Beyond Good and Evil (1966)? Supported by Derrida's Spurs: Nietzsche's Styles, I argue that Nietzsche could have drawn two (...)
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  4. Andrea Hurst (2005). Kierkegaard, Levinas and the Question of Escaping Metaphysics. South African Journal of Philosophy 19 (3):169-187.
    While Kierkegaard and Levinas may well be thought of as religious or ethical thinkers, I should not like the reader to be misled by this into assuming that this article is primarily about religion or ethics. Rather, my main concern may more properly be described as metaphysical or epistemological, for I am interested in certain styles of thinking that underlie the religious/ethical themes dealt with here. Thus, this article aims to show that in relation to traditional metaphysical styles, and to (...)
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  5. Andrea Hurst (2004). Derrida's Quasi-Transcendental Thinking. South African Journal of Philosophy 23 (3):244-266.
    Instead of paralysing readers with a technical account of its nature and genealogy, I aim to accumulate a sense of Derrida's quasi-transcendental thinking over a series of expositions. I begin with a critical account of the most prevalent misreading of Derrida's work, generated by attempts, such as Rorty's, to place it on one side of a clear duality that sets old-fashioned “philosophical” foundationalism against contemporary anti-foundationalist “textuality.” In contrast, through an analogy between what occurs in the giving of a gift (...)
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  6. Andrea Hurst (2003). An Analysis of Court Transcripts Pertaining to the Defence of Stewart Wilken in Die Staat Teen Stewart Wilken. South African Journal of Philosophy 22 (4):306-327.
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  7. Andrea Hurst (2003). Helen and Heidegger: Disabled Dasein, Language and Others. South African Journal of Philosophy 22 (1):98-112.
    Both Heidegger's Being and Time and Helen Keller's The Story of my Life address the problem of what it means for humans to be optimally human. In reading these texts together, I hope to show that Helen's life-story confirms Heidegger's existential analyses to some extent, but also, importantly, poses a challenge to them with respect to the interrelated issues of disability, language and others. Heidegger's hermeneutic explication of what it means to be human is intended to uncover supposedly basic human (...)
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  8. Andrea Hurst (2003). Killer in Our Midst: Part One. An Analysis of Court Transcripts Pertaining to the Defence of Stewart Wilken in "Die Staat Teen Stewart Wilken". South African Journal of Philosophy 22 (4):289-305.
    In the spirit of the work edited by Michel Foucault (1975) on Pierre Rivière, I propose to put philosophy to work by tackling a case study in which I shall analyse certain court transcripts that pertain to the defence of serial killer, Stewart Wilken, in Die Staat Teen Stewart Wilken. My analysis of these documents is intended to uncover the practices and struggles of the discourses that come together, and into conflict, at this event. The analysis is divided into two (...)
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  9. Andrea Hurst (2002). PAS de Deux 'the Simulacrum of a Duel. Philosophy Today 46 (3):227-242.
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  10. Andrea Hurst (2002). Self-Formation and the Speculative: Gadamer and Lacan. South African Journal of Philosophy 21 (4):258-273.
    Gadamer's project in Truth and Method is as much about truth in the human sciences as it is about human subjectivity, for, following Heidegger, he claims that truth is reducible to method (technical rationality) only if one is misled by old Enlightenment subject/object dualisms. Posing the question of the possibility and nature of truth in scientific thinking, where a strict division between subjective and objective has fallen away, Gadamer belongs, as one of its inaugural figures, to an alternative tradition of (...)
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  11. Andrea Hurst (2002). 'To Know and Not to Do is Not to Know': Heidegger's Rectoral Address. South African Journal of Philosophy 21 (1):18-34.
    The present article is an analysis of Heidegger's notorious Rectoral Address in terms of its attempt to bring together philosophy and politics in a way that would revitalise both. Through the repossession and reconfiguration of common words and concepts, Heidegger hoped to provide the intellectual impetus for a radical, invigorating cultural revolution in Germany. Given this apparently laudable aim, one is faced with the pressing question concerning the tension between his philosophical insight, on the one hand, and his inexplicable political (...)
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  12. Andrea Hurst (1997). Lyotard: Modern Postmodernist? South African Journal of Philosophy 16 (2):51-54.
     
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