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  1. Bernard Stiegler (2010). Taking Care of Youth and the Generations. Stanford University Press.
    Bernard Stiegler works systematically through the current crisis in education and family relations resulting from the mesmerizing power of marketing technologies. He contends that the greatest threat to social and cultural development is the destruction of young people's ability to pay critical attention to the world around them. This phenomenon, prevalent throughout the first world, is the calculated result of technical industries and their need to capture the attention of the young, making them into a target audience and reversing the (...)
     
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  2.  6
    Bernard Stiegler (1998). Technics and Time. Stanford University Press.
    At the beginning of Western philosophy, Aristotle contrasted made objects, which did not have the source of their own production within themselves, with beings formed by nature. This distinction persisted until Marx, who conceived of the possibility of an evolution of the technical object. This philosophy developed while industrialisation was in the process of overthrowing the contemporary order of social organisation, which highlighted technology's new place in philosophical enquiry. Bernard Stiegler goes back to the beginning of Western philosophy and revises (...)
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  3. Bernard Stiegler (2015). States of Shock: Stupidity and Knowledge in the 21st Century. Polity.
    In 1944 Horkheimer and Adorno warned that industrial society turns reason into rationalization, and Polanyi warned of the dangers of the self-regulating market, but today, argues Stiegler, this regression of reason has led to societies dominated by unreason, stupidity and madness. However, philosophy in the second half of the twentieth century abandoned the critique of political economy, and poststructuralism left its heirs helpless and disarmed in face of the reign of stupidity and an economic crisis of global proportions. New theories (...)
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  4. Bernard Stiegler (2011). Technics and Time, 3: Cinematic Time and the Question of Malaise. Stanford University Press.
    Cinematic time -- The cinema of consciousness -- I and we : the American politics of adoption -- The malaise of our educational institutions -- Making (the) difference -- Technoscience and reproduction.
     
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  5. Bernard Stiegler (2008). Technics and Time, 2: Disorientation. Stanford University Press.
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  6. Jacques Derrida & Bernard Stiegler (2002). Echographies of Television Filmed Interviews. Monograph Collection (Matt - Pseudo).
     
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  7.  13
    Bernard Stiegler (2011). Suffocated Desire, or How the Cultural Industry Destroys the Individual: Contribution to a Theory of Mass Consumption. Parrhesia 13:52-61.
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  8.  48
    Bernard Stiegler (2003). Technics of Decision an Interview. Angelaki 8 (2):151 – 168.
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  9.  11
    Bernard Stiegler (2009). Acting Out. Stanford University Press.
    How I became a philosopher -- To love, to love me, to love us.
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  10. Bernard Stiegler (2008). Economie de l'Hypermatériel Et Psychopouvoir. Mille Et Une Nuits.
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  11. Giorgio Agamben, Gernot BÖHME, Bernard Stiegler & David Wills (2009). Mensch, Medien, Körper, Kehre: Zum posthumanistischen Immerschon. Philosophische Rundschau 56 (1):1 - 16.
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  12.  18
    Bernard Stiegler & Translated by Daniel Ross (2013). Doing and Saying Stupid Things in the Twentieth Century: Bêtise and Animality in Deleuze and Derrida. Angelaki 18 (1):159-174.
    If performativity means that to say stupid things is to do stupid things, then today stupidity is a very large problem, both within and outside philosophy, stemming, according to Adorno and Horkheimer, from a prostitution of the Aufklärung. But understanding stupidity seems almost to require becoming stupid oneself, as evidenced by Derrida's misunderstanding of Deleuze on just this topic, the former failing to grasp that the latter's account is founded on Simondon's theory of individuation, and on the difference between specific (...)
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  13.  15
    Bernard Stiegler (2001). Derrida and Technology: Fidelity at the Limits of Deconstmction and the Prosthesis of Faith. In Tom Cohen (ed.), Jacques Derrida and the Humanities: A Critical Reader. Cambridge University Press 238.
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  14. Bernard Stiegler (2011). The Tongue of the Eye : What "Art History" Means. In Jacques Khalip & Robert Mitchell (eds.), Releasing the Image: From Literature to New Media. Stanford University Press
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  15.  3
    Bernard Stiegler (2014). D'une Pharmacologie Positive. Rue Descartes 82 (3):132.
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  16.  25
    Bernard Stiegler (2010). De L'Industrialisation Du Mal-Être À La Renaissance Du Politique. Un Entretien Avec Bernard Stiegler. Symposium: The Canadian Journal of Continental Philosophy 14 (2):78-108.
  17. Jacques Derrida & Bernard Stiegler (1996). Échographies de la Télévision : Entretiens Filmés.
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  18.  12
    Bernard Stiegler (2009). The Theater of Individuation: Phase-Shift and Resolution in Simondon and Heidegger. Parrhesia 7:46-57.
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  19.  16
    Bernard Stiegler (2014). Uncontrollable Societies of Disaffected Individuals: Disbelief and Discredit [Excerpt]. Nordic Journal of Aesthetics 23 (44-45).
    This text is an excerpt from the introduction to Uncontrollable Societies of Disaffected Individuals: Disbelief and Discredit (Vol. 2) by Bernard Stiegler, translated into English by Daniel Ross © Polity Press, Cambridge 2012.
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  20.  2
    Bernard Stiegler (2006). Chute et élévation. Revue Philosophique de la France Et de l'Etranger 131 (3):325.
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  21.  5
    Bernard Stiegler & Daniel Ross (2013). Doing and Saying Stupid Things in the Twentieth Century: Bêtise and Animality in Deleuze and Derrida. Angelaki 18 (1):159-174.
  22.  3
    Bernard Stiegler (2006). La peau de chagrin ou L'accident franco-européen de la philosophie d'après Jacques Derrida. Rue Descartes 2 (2):103-112.
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  23.  1
    Bernard Stiegler (1989). Six thèses sur l’artifice techno-logique et l’effondrement du temps. Semiotica 77 (1-3):339-362.
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  24. Jean-François Bissonnette & Bernard Stiegler (2010). De L’Industrialisation Du Mal-Être À La Renaissance Du Politique. Un Entretien Avec Bernard Stiegler. Symposium 14 (2):78-108.
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  25. Bernard Stiegler (2006). De l'économie libidinale à l'écologie de l'esprit. Multitudes 1 (1):85-95.
    This interview is articulated around the following theses: capitalism must first be understood as a « libidinal economy » ; this libidinal economy is exhausted by the hyper-industrialization of contemporary capitalism : industrially treated desire leads to the destruction of desire ; whence the necessity of inventing a new form of public authority which can reactive, stimulate desire. Ecological damage is indeed the consequence of a symbolic poverty, a poverty of the forms of life and practices. The only response to (...)
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  26. Bernard Stiegler, Paul Audi & Cyril Bedel (2015). Numérique, éducation et cosmopolitisme. Cités 63 (3):13.
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  27. Bernard Stiegler (2005). Nous entrons dans le revenir de Jacques Derrida. Rue Descartes 2 (2):64-66.
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  28. Bernard Stiegler & Robert Hughes (2014). Programs of the Improbable, Short Circuits of the Unheard-Of. Diacritics 42 (1):70-108.
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  29. Bernard Stiegler (2015). Sortir de L’Anthropocène. Multitudes 60 (3):137.
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  30. Bernard Stiegler (2015). States of Shock: Stupidity and Knowledge in the 21st Century. Polity.
    In 1944 Horkheimer and Adorno warned that industrial society turns reason into rationalization, and Polanyi warned of the dangers of the self-regulating market, but today, argues Stiegler, this regression of reason has led to societies dominated by unreason, stupidity and madness. However, philosophy in the second half of the twentieth century abandoned the critique of political economy, and poststructuralism left its heirs helpless and disarmed in face of the reign of stupidity and an economic crisis of global proportions. New theories (...)
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  31. Bernard Stiegler (2015). States of Shock: Stupidity and Knowledge in the 21st Century. Polity.
    In 1944 Horkheimer and Adorno warned that industrial society turns reason into rationalization, and Polanyi warned of the dangers of the self-regulating market, but today, argues Stiegler, this regression of reason has led to societies dominated by unreason, stupidity and madness. However, philosophy in the second half of the twentieth century abandoned the critique of political economy, and poststructuralism left its heirs helpless and disarmed in face of the reign of stupidity and an economic crisis of global proportions. New theories (...)
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  32. Bernard Stiegler (2015). States of Shock: Stupidity and Knowledge in the 21st Century. Polity.
    In 1944 Horkheimer and Adorno warned that industrial society turns reason into rationalization, and Polanyi warned of the dangers of the self-regulating market, but today, argues Stiegler, this regression of reason has led to societies dominated by unreason, stupidity and madness. However, philosophy in the second half of the twentieth century abandoned the critique of political economy, and poststructuralism left its heirs helpless and disarmed in face of the reign of stupidity and an economic crisis of global proportions. New theories (...)
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  33. Bernard Stiegler (2015). States of Shock: Stupidity and Knowledge in the 21st Century. Polity.
    In 1944 Horkheimer and Adorno warned that industrial society turns reason into rationalization, and Polanyi warned of the dangers of the self-regulating market, but today, argues Stiegler, this regression of reason has led to societies dominated by unreason, stupidity and madness. However, philosophy in the second half of the twentieth century abandoned the critique of political economy, and poststructuralism left its heirs helpless and disarmed in face of the reign of stupidity and an economic crisis of global proportions. New theories (...)
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  34. Bernard Stiegler (1993). Verkehrte Aufzeichnungen und photographische Wiedergabe. In Jean-Michel Rabaté & Michael Wetzel (eds.), Ethik der Gabe: Denken Nach Jacques Derrida. De Gruyter 193-210.
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  35.  6
    Bernard Stiegler (2006). Chute et élévation. L'apolitique de simondon. Revue Philosophique de la France Et de l'Etranger 196 (3):325 - 341.
    Même si Simondon, comme l'a bien relevé Jean-Hugues Barthélémy dans Penser la connaissance et la technique après Simondon, souligne le rôle de stabilisateur du transindividuel devolu à la technique, il n'analyse pas la dimension intrinsèquement technologique du pré-individuel. C'est pourquoi la religion, que Simondon origine pourtant dans la magie, n'est pas pensée depuis sa constitution profondément technique. Or, cette question revient la où Simondon s'avance du côté de la psychanalyse : la critique simondonienne de cette dernière n'a pas clairement formulé (...)
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  36.  1
    Bernard Stiegler (1990). Mémoires gauches. Revue Philosophique de la France Et de l'Etranger 180 (2):361 - 394.
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