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Bettina Bergo [44]Bettina G. Bergo [5]Bettina Gunda Bergo [1]
  1. Cornel West, Kal Alston, Molefi Kete Asante, Bettina G. Bergo, Robert Bernasconi, Janine Jones, Chris Cuomo, Clarence Sholé Johnson, John H. Mcclendon Iii, Greg Moses, Monique Roelofs, Crispin Sartwell & Anna Stubblefield (2005). White on White/Black on Black. Rowman & Littlefield Publishers.
    White on White/Black on Black is a unique contribution to the philosophy of race. The text explores how 14 philosophers, 7 white and 7 black, philosophically understand the dynamics of the process of racialization.
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  2.  8
    Bettina Bergo (2015). Reading Levinas as a Husserlian. Graduate Faculty Philosophy Journal 36 (2):295-345.
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  3. Bettina Bergo (2003). Evolution and Force: Anxiety in Kierkegaard and Nietzsche. Southern Journal of Philosophy 41 (2):143-168.
  4. Maurice Merleau-Ponty, Edmund Husserl, Leonard Lawlor & Bettina Bergo (2002). Husserl at the Limits of Phenomenology Including Texts by Edmund Husserl.
     
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  5.  25
    Bettina Bergo, Joseph D. Cohen & Raphael Zagury-Orly (eds.) (2007). Judeities: Questions for Jacques Derrida. Fordham University Press.
    The volume addresses these questions, contrasting Derrida's thought with philosophical predecessors such as Rosenzweig, Levinas, Celan, and Scholem, and tracing ...
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  6.  91
    Bettina Bergo (2005). Ontology, Transcendence, and Immanence in Emmanuel Levinas' Philosophy. Research in Phenomenology 35 (1):141-180.
    This essay studies the unfolding of Levinas' concept of transcendence from 1935 to his 1984 talk entitled "Transcendence and Intelligibility." I discuss how Levinas frames transcendence in light of enjoyment, shame, and nausea in his youthful project of a counter-ontology to Heidegger's Being and Time. In Levinas' essay, transcendence is the human urge to get out of being. I show the ways in which Levinas' early ontology is conditioned by historical circumstances, but I argue that its primary aim is formal (...)
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  7.  52
    Bettina Bergo (2011). The Face in Levinas. Angelaki 16 (1):17 - 39.
    This is a study of the way in which Levinas approaches the experience of human expression from two perspectives: firstly, as a pre-thematic or pre-cognitive ?experience,? which requires that he revisit Husserl's pre-objective intentionality and explore the relationship between the upsurge of sensation (?Urhylè?) and its ?intentionalization? as consciousness self-temporalizing. Thereafter, Levinas must contend with the implications of his own writing (his thematization and rhetoric), which includes his claims for the face. This implies that he must grapple with criticism to (...)
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  8.  8
    Bettina Bergo (2006). Marlène Zarader's The Unthought Debt. Philosophy Today 50 (1):117-127.
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  9.  57
    Bettina Bergo (2009). Review of Søren Overgaard, Wittgenstein and Other Minds: Rethinking Subjectivity and Intersubjectivity with Wittgenstein, Levinas, and Husserl. [REVIEW] Notre Dame Philosophical Reviews 2009 (3).
    Søren Overgaard's Wittgenstein and Other Minds (WM) makes two interesting contributions to the Wittgenstein literature. First, it approaches contemporary debates about the problem of "other minds" (WM 2) as a conceptual and ontological problem -- viz., how we conceive of mind in the first place[1] (before turning to determinations concerning the minds of others). It also extends that question to ethics, since the way in which we pose the question of other minds, or subjects, frequently concerns what behaviors are appropriate (...)
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  10.  5
    Bettina Bergo (2013). The Future of Paradosis: Jean-Luc Nancy’s Dis-Enclosure: Deconstruction of Christianity. Symposium: The Canadian Journal of Continental Philosophy 17 (2):178-203.
    This essay discusses Jean-Luc Nancy’s Dis-Enclosure: Deconstruction of Christianity . Nancy’s engagement with Christianity in this work contrasts with the so-called theological turn in phenomenology. This raises probing questions regarding the name of God and the sense of the “divine” in a demythified world, as well as the question of the exhaustion of Christianity and its self-deconstruction. I address Nancy’s exploration of the overcoming of nihilism and the possibility, and “look,” of a faith that is not tied to a god (...)
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  11. Bettina Bergo (1999). Levinas Between Ethics and Politics for the Beauty That Adorns the Earth.
     
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  12.  14
    Bettina Bergo, Zachary Braiterman, Martin Buber, Willa Cather, Joseph Conrad, Deborah Cook, Gilles Deleuze, Jacques Derrida, Patrick K. Dooley & Paul Franks (forthcoming). Berendzen, jc. Philosophy Today.
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  13.  42
    Bettina G. Bergo (2002). Simon Critchley, Ethics, Politics, Subjectivity: Or Calculating with the Incalculable. [REVIEW] Continental Philosophy Review 35 (2):207-219.
  14.  34
    Bettina Bergo (2003). Kelly Oliver, Witnessing: Beyond Recognition. [REVIEW] Continental Philosophy Review 36 (2):203-212.
  15.  26
    Bettina Bergo (2005). What Is Levinas Doing? Phenomenology and the Rhetoric of an Ethical Un-Conscious. Philosophy and Rhetoric 38 (2):122-144.
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  16. Bettina Bergo (2001). Levinas Between Ethics and Politics. Journal of Speculative Philosophy 15 (1):66-68.
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  17.  19
    Bettina Bergo (2008). A Site From Which to Hope? Levinas Studies 3:117-142.
    We have now had some two decades of Levinas commentary. What remains to be said? Certainly one thing we have learned since Otherwise than Being is that Levinas’s philosophy and his talmudic and confessional writings nourish each other so profoundly that to approach Levinas without understanding the historyof Jewish philosophy — in its confrontations with neo-Platonism, Aristotle, Kant — is to risk misunderstanding Levinas. Insights into the interrelationships between Jewish thought and Levinas’s other humanism have been provided by thinkers like (...)
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  18.  11
    Bettina Bergo (2013). The Future of Paradosis. Symposium: The Canadian Journal of Continental Philosophy 17 (2):178-203.
    This essay discusses Jean-Luc Nancy’s Dis-Enclosure: Deconstruction of Christianity . Nancy’s engagement with Christianity in this work contrasts with the so-called theological turn in phenomenology. This raises probing questions regarding the name of God and the sense of the “divine” in a demythified world, as well as the question of the exhaustion of Christianity and its self-deconstruction. I address Nancy’s exploration of the overcoming of nihilism and the possibility, and “look,” of a faith that is not tied to a god (...)
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  19.  14
    Bettina Bergo (2007). Commentary on Tina Chanter's “Antigone's Excessive Relationship to Fetishism”. Symposium: The Canadian Journal of Continental Philosophy 11 (2):261-273.
  20.  4
    Bettina Bergo (2014). Mal D'Archive: Derrida, Freud, and the Beginnings of the Logic of the Trace in 1888. Derrida Today 7 (2):137-154.
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  21.  25
    Bettina Bergo, Emmanuel Levinas. Stanford Encyclopedia of Philosophy.
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  22.  8
    Bettina Bergo (2013). A Story to Make You Sad: On Alexis Shotwell's Knowing Otherwise: Race, Gender, and Implicit Understanding. Phaenex 8 (1):233-239.
  23.  12
    Bettina Bergo (1994). The Cause of Phenomenology. Graduate Faculty Philosophy Journal 17 (1-2):351-376.
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  24.  10
    Bettina Bergo (1993). The God of Abraham and the God of the Philosophers: A Reading of Emmanuel Levinas's “Dieu Et la Philosophie”. Graduate Faculty Philosophy Journal 16 (1):113-164.
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  25.  12
    Bettina Bergo (2002). Remarks on Emmanuel Levinas's Contribution to Classical and “Situated” Justice. Theoria 49 (100):38-63.
  26.  3
    Bettina Bergo (2011). The Birth Pangs of the Absolute: Longing and Angst in Schelling and Kierkegaard. In Hagi Kenaan & Ilit Ferber (eds.), Philosophy's Moods: The Affective Grounds of Thinking. Springer 105--121.
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  27.  3
    Bettina Bergo (2010). What Sujet de la Folie ? Gladys Swain and Marcel Gauchet's Search for an Alternative History of Madness. Phaenex 5 (2):87-124.
    Inspired by three monographs of Gladys Swain and Marcel Gauchet, my presentation traces the rise of the new science of psychiatry in Revolutionary France, with Philippe Pinel and his student J.-E. Esquirol. As the directors of the division of the aliénés in the Hôpital Bicêtre (Paris), Pinel and Esquirol pioneered a therapeutic programme that spread out between their “traitement moral” (reasoning with the passions) and an “energetic repression,” wherever necessary. The discipline they created sought to gain autonomy from medicine treating (...)
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  28.  2
    Bettina G. Bergo, Bernard Boxill, Matthew B. Crawford, Patrick Croskery, Michael J. Degnan, Paul Graham, Kenneth Kipnis, Avery H. Kolers, Henry S. Richardson & David S. Weberman (2002). Book Notes. [REVIEW] Ethics 112 (4):884-889.
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  29. Gary E. Aylesworth, Bettina Bergo, Thomas P. Brockelman, Alina Clej, Damian Ward Hey, Drew A. Hyland, Basil O'Neill, Henk Oosterling, Stephen David Ross, Katherine Rudolph, Robin May Schott, Massimo Verdicchio, James R. Watson & Martin G. Weiss (2014). Subjects and Simulations: Between Baudrillard and Lacoue-Labarthe. Lexington Books.
    Subjects and Simulations presents essays focused on suffering and sublimity, representation and subjectivity, and the relation of truth and appearance through engagement with the legacies of Jean Baudrillard and Philippe Lacoue-Labarthe.
     
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  30. Bettina Bergo (2007). Commentary on Tina Chanter’s “Antigone’s Excessive Relationship to Fetishism”. Symposium 11 (2):261-273.
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  31. Bettina Bergo (2003). Does Our Metaphysics Determine Our Politics? Continental Philosophy Review 36 (2):203-212.
     
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  32. Bettina Bergo & Chloe Taylor (2010). Editorial Introduction. Phaenex 5 (2):i-xii.
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  33. Bettina Bergo (ed.) (2000). God, Death, and Time. Stanford University Press.
    This book consists of transcripts from two lecture courses Levinas delivered in 1975-76, his last year at the Sorbonne. They cover some of the most pervasive themes of his thought and were written at a time when he had just published his most important—and difficult—book, _Otherwise than Being, or Beyond Essence._ Both courses pursue issues related to the question at the heart of Levinas's thought: ethical relation. The Foreword and Afterword place the lectures in the context of his work as (...)
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  34. Bettina Bergo (2005). Levinas's'ontology'. In Claire Elise Katz & Lara Trout (eds.), Emmanuel Levinas. Routledge 2--25.
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  35. Bettina Bergo & Philippe Farah (eds.) (2012). Nietzsche and the Shadow of God. Northwestern University Press.
    In Nietzsche and the Shadow of God, his study of Nietzsche’s integral philosophical corpus, Franck revisits the fundamental concepts of Nietzsche’s thought, from the death of God and the will to power, to the body as the seat of thinking and valuing, and finally to his conception of a post-Christian justice. The work engages Heidegger’s interpretation of Nietzsche’s destruction of the Platonic-Christian worldview, showing how Heidegger’s hermeneutic overlooked Nietzsche’s powerful confrontation with revelation and justice by working through the Christian body, (...)
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  36. Bettina Bergo (2013). Notes on Contributors/Notices Biographiques. Phaenex 8 (1):331-333.
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  37. Bettina Bergo (ed.) (2003). On Escape: De L'Evasion. Stanford University Press.
    First published in 1935, _On Escape_ represents Emmanuel Levinas's first attempt to break with the ontological obsession of the Western tradition. In it, Levinas not only affirms the necessity of an escape from being, but also gives a meaning and a direction to it. Beginning with an analysis of need not as lack or some external limit to a self-sufficient being, but as a positive relation to our being, Levinas moves through a series of brilliant phenomenological analyses of such phenomena (...)
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  38. Bettina Bergo (ed.) (1998). Of God Who Comes to Mind. Stanford University Press.
    The thirteen essays collected in this volume investigate the possibility that the word “God” can be understood now, at the end of the twentieth century, in a meaningful way. Nine of the essays appear in English translation for the first time. Among Levinas’s writings, this volume distinguishes itself, both for students of his thought and for a wider audience, by the range of issues it addresses. Levinas not only rehearses the ethical themes that have led him to be regarded as (...)
     
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  39. Bettina Bergo & Diane Perpich (1998). Preface and Acknowledgements. Graduate Faculty Philosophy Journal 20 (2):3-12.
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  40. Bettina Bergo (2007). Psychoanalytic: Freud's Debt to Philosophy and His Copernican Revolution. In Jennifer Radden (ed.), The Philosophy of Psychiatry: A Companion. OUP Usa
     
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  41. Bettina G. Bergo (2010). The Differend That is Global : Contemporary Slavery as a Challenge to Human Rights. In James R. Watson (ed.), Metacide: In the Pursuit of Excellence. Rodopi
     
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  42. Bettina Bergo (2013). The Future of Paradosis. Symposium 17 (2):178-203.
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  43. Bettina Bergo (ed.) (2006). The Unthought Debt: Heidegger and the Hebraic Heritage. Stanford University Press.
    Drawing on Heidegger's corpus, the work of historians and biblical specialists, and contemporary philosophers like Levinas and Derrida, Zarader brings to light the evolution of an _impensé_—or unthought thought—that bespeaks a complex debt at the core of Heidegger's hermeneutic ontology. Zarader argues forcefully that in his interpretation of Western thought and culture, Heidegger manages to recognize only two main lines of inheritance: the "Greek" line of philosophical thinking, and the Christian tradition of "faith." From this perspective, Heidegger systematically avoids any (...)
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  44. Kristen Brown & Bettina Bergo (eds.) (2009). The Trauma Controversy: Philosophical and Interdisciplinary Dialogues. SUNY Press.
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  45.  2
    Kristen Brown Golden & Bettina G. Bergo (eds.) (2009). The Trauma Controversy: Philosophical and Interdisciplinary Dialogues. State University of New York Press.
    Provides multiple and accessible perspectives on trauma both as a condition and as a cultural phenomenon.
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  46. Leonard Lawlor & Bettina Bergo (eds.) (2001). Husserl at the Limits of Phenomenology. Northwestern University Press.
    Combining Maurice Merleau-Ponty's 1960 course notes on Edmund Husserl's "The Origin of Geometry," his course summary, related texts, and critical essays, this collection offers a unique and welcome glimpse into both Merleau-Ponty's nuanced reading of Husserl's famed late writings and his persistent effort to track the very genesis of truth through the incarnate idealization of language.
     
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  47. Bettina Bergo (ed.) (2003). On Escape = de L'Évasion. Monograph Collection (Matt - Pseudo).
    First published in 1935, _On Escape_ represents Emmanuel Levinas's first attempt to break with the ontological obsession of the Western tradition. In it, Levinas not only affirms the necessity of an escape from being, but also gives a meaning and a direction to it. Beginning with an analysis of need not as lack or some external limit to a self-sufficient being, but as a positive relation to our being, Levinas moves through a series of brilliant phenomenological analyses of such phenomena (...)
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  48.  1
    Jill Stauffer & Bettina Bergo (eds.) (2008). Nietzsche and Levinas: "After the Death of a Certain God". Columbia University Press.
    This work locates multiple affinities between the philosophies of Nietzsche and Lévinas, finding that both questioned the nature of subjectivity and the meaning of responsibility after the 'death of God', and argued the goodness exists ...
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  49.  1
    Jill Stauffer & Bettina Bergo (eds.) (2008). Nietzsche and Levinas: "After the Death of a Certain God". Cup.
    The essays that Jill Stauffer and Bettina Bergo collect in this volume locate multiple affinities between the philosophies of Nietzsche and Levinas. Both philosophers question the nature of subjectivity and the meaning of responsibility after the "death of God." While Nietzsche poses the dilemmas of a self without a ground and of ethics at a time of cultural upheaval and demystification, Levinas wrestles with subjectivity and the sheer possibility of ethics after the Shoah. Both argue that goodness exists independently of (...)
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