Search results for 'Bakhtin, Mikhail' (try it on Scholar)

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  1.  11
    Sergeiy Sandler (2013). Language and Philosophical Anthropology in the Work of Mikhail Bakhtin and the Bakhtin Circle. Rivista Italiana di Filosofia Del Linguiaggio 7 (2):152-165.
    The Bakhtin Circle’s conception of language is very much still alive, still productive, in the language sciences today. My claim in this paper is that to understand the Bakhtin Circle’s continuing relevance to the language sciences, we have to look beyond the linguistic theory itself, to the philosophical groundwork laid for this project by Bakhtin in what he himself referred to as his philosophical anthropology. This philosophical anthropology, at the center of which stands an architectonics of self—other relations, opens the (...)
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  2. K. Hirschkop (1985). A Response to the Forum on Bakhtin, Mikhail. Critical Inquiry 11 (4):672-678.
     
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  3.  13
    Peter Good (2001). Language for Those Who Have Nothing: Mikhail Bakhtin and the Landscape of Psychiatry. Kluwer Academic/Plenum.
    The aim of Language for those who have Nothing is to think psychiatry through the writings of Mikhail Bakhtin. Using the concepts of Dialogism and Polyphony, the Carnival and the Chronotope, a novel means of navigating the clinical landscape is developed. Bakhtin offers language as a social phenomenon and one that is fully embodied. Utterances are shown to be alive and enfleshed and their meanings realised in the context of given social dimensions. The organisation of this book corresponds with (...)
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  4.  12
    Michael F. Bernard-Donals (1995). Mikhail Bakhtin: Between Phenomenology and Marxism. Cambridge University Pres.
    The language theory of Mikhail Bakhtin does not fall neatly under any single rubric - 'dialogism,' 'marxism,' 'prosaics,' 'authorship' - because the philosophic foundation of his writing rests ambivalently between phenomenology and Marxism. The theoretical tension of these positions creates philosophical impasses in Bakhtin's work, which have been neglected or ignored partly because these impasses are themselves mirrored by the problems of antifoundationalist and materialist tendencies in literary scholarship. In Mikhail Bakhtin: Between Phenomenology and Marxism Michael Bernard-Donals examines (...)
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  5.  2
    Michael Holquist (1983). Answering as Authoring: Mikhail Bakhtin's Trans-Linguistics. Critical Inquiry 10 (2):307-319.
    All of Mikhail Bakhtin’s work stands under the sign of plurality, the mystery of the one and the many. Unlike the third eye of Tibetan Buddhism, which gives those who possess it a vision of the secret unity holding creation together, Bakhtin seems to have had a third ear that permitted him to hear differences where others perceived only sameness, especially in the apparent wholeness of the human voice. The obsessive question at the heart of Bakhtin’s thought is always (...)
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  6. Ken Hirschkop (1985). A Response to the Forum on Mikhail Bakhtin. Critical Inquiry 11 (4):672.
    Critical Inquiry’s Forum on Mikhail Bakhtin [Critical Inquiry 10 : 225-319] is the latest contribution to the spectacular effort of interpretation and assimilation that is being applied to the work of this recently recovered critic. In such a situation, analysis proceeds with one eye on the work in question and the other on current debates in the field; in the case of Bakhtin, interpretation is at the same time an attempt to come to grips with challenges posed by recent (...)
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  7. Graham Pechey (2007). Mikhail Bakhtin: The Word in the World. Routledge.
    Mikhail Bakhtin is one of the most influential theorists of philosophy as well as literary studies. His work on dialogue and discourse has changed the way in which we read texts – both literary and cultural – and his practice of philosophy in literary refraction and philological exploration has made him a pioneering figure in the twentieth-century convergence of the two disciplines. In this book, Graham Pechey offers a commentary on Bakhtin’s texts in all their complex and allusive ‘textuality’, (...)
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  8.  25
    Ksana Blank (2007). The Rabbit and the Duck : Antinomic Unity in Dostoevskij, the Russian Religious Tradition, and Mikhail Bakhtin. Studies in East European Thought 59 (1-2):21 - 37.
    At the core of Dostoevskij's philosophy and theology lies a concept according to which the Truth (Istina) is antinomical: it contains both a thesis and its antithesis without expectation of synthesis. This concept can be traced to Eastern Patristics. After Dostoevskij, the theory of antinomies was elaborated by 20th century Russian religious thinkers such as Pavel Florenskij, Sergej Bulgakov, Nikolaj Berdjaev, Semën Frank, and Vladimir Losskij. Their ideas help us to understand that Dostoevskij's dialogism, made famous in its secular guise (...)
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  9.  82
    David Roberts (1993). Reviews : Gary Saul Morson and Caryl Emerson, Mikhail Bakhtin: Creation of a Poetics (Stanford, Stanford University Press, 1990). Thesis Eleven 34 (1):186-191.
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  10. Gary Saul Morson, Caryl Emerson, Michael F. Bernard-Donals, L. A. Gogotišvili & P. S. Gurevič (1997). Mikhail Bakhtin: Creation of a Prosaics. Studies in East European Thought 49 (4):305-317.
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  11. Caryl Emerson (1999). The First Hundred Years of Mikhail Bakhtin. Utopian Studies 10 (1):200-201.
     
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  12.  9
    Dimitri Nikulin (1998). Mikhail Bakhtin: A Theory of Dialogue. Constellations 5 (3):381-402.
  13. E. V. Volkova & S. Z. Orudzheva (2003). Tones and Overtones of the Serious in Mikhail Bakhtin's Philosophy. Russian Studies in Philosophy 43 (1):35-61.
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  14.  27
    Walter B. Mead (1986). Mikhail Bakhtin: The Dialogical Principle. By Tzvetan Todorov. Modern Schoolman 64 (1):69-70.
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  15.  37
    David Patterson (1985). Mikhail Bakhtin and the Dialogical Dimensions of the Novel. Journal of Aesthetics and Art Criticism 44 (2):131-139.
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  16.  8
    Martina Bjorklund (2011). Mikhail Bakhtin. In Marina Sbisà, Jan-Ola Östman & Jef Verschueren (eds.), Philosophical Perspectives for Pragmatics. John Benjamins Pub. Co. 10--38.
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  17.  6
    Denis B. Walker (1992). Mikhail Bakhtin: Creation of a Prosaics (Review). Philosophy and Literature 16 (1):180-181.
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  18. Natal’ia Konstantinova Bonetskaia (2003). Mikhail Bakhtin's Life and Philosophical Idea. Russian Studies in Philosophy 43 (1):5-34.
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  19.  7
    Brian Walker (1995). John Rawls, Mikhail Bakhtin, and the Praxis of Toleration. Political Theory 23 (1):101-127.
  20.  4
    Flávio Ricardo Vassoler (forthcoming). Prolegômenos dostoievskianos para uma reaproximação entre a polifonia de Mikhail Bakhtin ea dialética/Dostoevskyan prolegomena to a reapproach between Mikhail Bakhtin's polyphony and dialectic. Bakhtiniana.
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  21.  4
    Caryl Emerson (2005). Mikhail Bakhtin and the Dialogic Word in Literary Art. Graduate Faculty Philosophy Journal 26 (1):107-143.
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  22.  1
    Ksana Blank (2007). The Rabbit and The Duck: Antinomic Unity in Dostoevskij, the Russian Religious Tradition, and Mikhail Bakhtin. Studies in East European Thought 59 (1-2):21-37.
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  23.  7
    George Weinschenk (2003). Mikhail Bakhtin. International Studies in Philosophy 35 (2):145-147.
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  24.  22
    Filipp Sapienza (2004). Mikhail Bakhtin, Vyacheslav Ivanov, and the Rhetorical Culture of the Russian Third Renaissance. Philosophy and Rhetoric 37 (2):123-142.
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  25. Mary Bittner Wiseman (1986). Tzvetan Todorov, Mikhail Bakhtin: The Dialogical Principle Reviewed By. Philosophy in Review 6 (8):404-406.
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  26.  7
    Hwa Yol Jung (1990). Mikhail Bakhtin's Body Politic: A Phenomenological Dialogics. [REVIEW] Man and World 23 (1):85-99.
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  27. C. Emerson (2000). Daphna Erdinast-Vulcan The First Hundred Years of Mikhail Bakhtin. The European Legacy 5 (1):121-121.
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  28.  1
    Flávio Ricardo Vassoler (2011). Dostoevskyan Prolegomena to a Reapproach Between Mikhail Bakhtin'spolyphony and Dialectic. Bakhtiniana 6 (1):59 - 78.
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  29. George Rousseau (1992). The Perpetual Crises of Modernism and the Traditions of Enlightenment Vitalism: With a Note on Mikhail Bakhtin. In Frederick Burwick & Paul Douglass (eds.), The Crisis in Modernism: Bergson and the Vitalist Controversy. Cambridge University Press 15--75.
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  30.  5
    Caryl Emerson (1999). Book Review: The First Hundred Years of Mikhail Bakhtin. [REVIEW] Philosophy and Literature 23 (1).
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  31.  1
    Anthony Wall (2001). On Bringing Mikhail Bakhtin Into the Social Sciences. Semiotica 2001 (133).
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  32.  1
    D. M. Khanin (1999). The First Hundred Years of Mikhail Bakhtin. Philosophy and Literature 23 (1):220-223.
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  33. Walker Brian (1995). John Rawls, Mikhail Bakhtin, and the Praxis of Toleration. Political Theory 23 (1).
  34. Oliver Davies (2014). Hilary P. B. Bagshaw Religion in the Thought of Mikhail Bakhtin. . Pp. Xi+159. £50.00 . ISBN 978 1 4094 6240 8. Religious Studies 50 (3):387-391.
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  35. Caryl Emerson (1999). Isaiah Berlin and Mikhail Bakhtin: Relativistic Affiliations. Symploke 7 (1):139-164.
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  36. Thomas Kent (1994). Clive Thomson, Ed., Mikhail Bakhtin and the Epistemology of Discourse (Critical Studies, Vol. 2 No. 1/2). International Studies in Philosophy 26 (2):148-149.
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  37. Thomas Kent (1994). Clive Thomson, Ed., Mikhail Bakhtin and the Epistemology of Discourse. International Studies in Philosophy 26 (2):148-149.
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  38. G. Mastroianni (2003). The Principles of Mikhail M. Bakhtin. Giornale Critico Della Filosofia Italiana 23 (1):59-90.
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  39. Susan Petrilli (2013). Sign and Meaning in Victoria Welby and Mikhail Bakhtin: A Confrontation. Semiotica 2013 (196):533-548.
    Journal Name: Semiotica - Journal of the International Association for Semiotic Studies / Revue de l'Association Internationale de Sémiotique Volume: 2013 Issue: 196 Pages: 533-548.
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  40. T. S. Voropaj (2002). Humans in the World of Word-Mikhail Mikhailovich Bakhtin (1895-1975). Filozofia 57 (9):651-666.
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  41. B. Walker (1995). John Rawls, Mikhail Bakhtin, and the Praxis of Toleration. Political Theory 23 (1):101-127.
  42. Yongxiang Wang (2013). The “Dialogue” Between Victoria Lady Welby and Mikhail Bakhtin – Reading Susan Petrilli's Signifying and Understanding. Semiotica 2013 (196):125-137.
    Journal Name: Semiotica - Journal of the International Association for Semiotic Studies / Revue de l'Association Internationale de Sémiotique Volume: 2013 Issue: 196 Pages: 125-137.
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  43. Mary Wiseman (1986). Tzvetan Todorov, Mikhail Bakhtin: The Dialogical Principle. [REVIEW] Philosophy in Review 6:404-406.
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  44.  60
    Sergeiy Sandler, Bakhtin and the Kierkegaardian Revolution.
    Søren Kierkegaard’s influence on the thought of Mikhail Bakhtin has received relatively little attention from Bakhtin scholars (and hardly any attention from Bakhtin scholars in the English-speaking world). Yet, as I argue in this paper, Kierkegaard was among the most important formative influences on Bakhtin's work. This influence is most evident in Bakhtin's early ethical philosophy, but remains highly relevant in later periods. Reading Bakhtin as a follower and developer of Kierkegaard's fundamental philosophical insights provides us with a key (...)
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  45.  81
    Sergeiy Sandler (2015). A Strange Kind of Kantian: Bakhtin’s Reinterpretation of Kant and the Marburg School. Studies in East European Thought 67 (3/4):165-182.
    This paper looks at the ways in which Mikhail Bakhtin had appropriated the ideas of Kant and of the Marburg neo-Kantian school. While Bakhtin was greatly indebted to Kantian philosophy, and is known to have referred to himself as a neo-Kantian, he rejects the main tenets of neo-Kantianism. Instead, Bakhtin offers a substantial re-interpretation of Kantian thought. His frequent borrowings from neo-Kantian philosophers (Hermann Cohen, Paul Natorp, and others) also follow a distinctive pattern of appropriation, whereby blocks of interconnected (...)
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  46. Sergeiy Sandler, Bakhtin on Poetry, Epic, and the Novel: Behind the Façade.
    Mikhail Bakhtin has gained a reputation of a thinker and literary theorist somehow hostile to poetry, and more specifically to the epic. This view is based on texts, in which Bakhtin creates and develops a conceptual contrast between poetry and the novel (in "Discourse in the Novel") or between epic and the novel (in "Epic and Novel"). However, as I will show, such perceptions of Bakhtin's position are grounded in a misunderstanding of Bakhtin's writing strategy and philosophical approach. Bakhtin (...)
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  47. Sergeiy Sandler (2012). Whose Words Are These Anyway? In Mykola Polyuha, Clive Thomson & Anthony Wall (eds.), Dialogues with Bakhtinian Theory: Proceedings of the Thirteenth International Mikhaïl Bakhtin Conference. Mestengo Press
    Is there, according to Bakhtin, such a thing as nobody’s or neutral words? Going over Bakhtin’s writings we might encounter an intriguing variety of answers to this question, ranging from a clear negative – there is no such thing – to a radical positive – all words are neutral, are “nobody’s” – and with a few other variants in between. This paper examines this puzzle both in its own right and from the perspective of what it can teach us about (...)
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  48. Sergeiy Sandler, The Possibility of Dialogic Semantics.
    This paper outlines and demonstrates the viability of a consistent dialogic approach to the semantics of utterances in natural language. Based on the philosophical picture of language as dialogue, adumbrated by Mikhail Bakhtin and incorporating work in conversation analysis and cognitive-functional linguistics, I develop a method for analyzing both the function and the content of human utterances within a unified philosophical framework. I demonstrate the viability of this method of analysis by applying it to a brief conversational exchange (in (...)
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  49.  4
    Sung Uk Lim (2011). The Myth of Origin in Context Through the Lens of Deconstruction, Dialogism and Hybridity. Journal for the Study of Religions and Ideologies 10 (29):112-131.
    The present study aims to deconstruct the myth of origin, a quest after essential identity, in the context of Japan's colonization of Korea (1910-1945). First, I will contextualize the myth of origin as a particular historical construction of Japanese colonization, which stems from Romantic nationalism in the second half of the 19 th century. Then, I will critique the structuralism, monologism, and colonialism standing behind the myth of origin through the lens of deconstruction, dialogism, and hybridity: (1) Jacques Derrida's deconstruction (...)
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  50.  39
    John M. Mikhail (2011). Elements of Moral Cognition: Rawls' Linguistic Analogy and the Cognitive Science of Moral and Legal Judgment. Cambridge University Press.
    Is the science of moral cognition usefully modeled on aspects of Universal Grammar? Are human beings born with an innate "moral grammar" that causes them to analyze human action in terms of its moral structure, with just as little awareness as they analyze human speech in terms of its grammatical structure? Questions like these have been at the forefront of moral psychology ever since John Mikhail revived them in his influential work on the linguistic analogy and its implications for (...)
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