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Diana Fuss [7]Diana J. Fuss [1]
  1. Diana Fuss (forthcoming). Interior Colonies: Frantz Fanon and the Politics of Identification. Diacritics.
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  2. Diana Fuss (2003). Corpse Poem. Critical Inquiry 30 (1):1-30.
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  3. Diana Fuss, Dennis Kezar, Benjamin Robinson, Michael Taussig, Oren Izenberg, Susan Lanzoni, Peter Havholm, Philip Sandifer & Jerome Christensen (2003). 1. Corpse Poem Corpse Poem (Pp. 1-30). Critical Inquiry 30 (1).
     
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  4. Diana Fuss (ed.) (1996). Human, All Too Human. Routledge.
    The question of what it means to be human has never before been more difficult and more contested. The human, with a complicated social history that his rarely been examined, remains entrenched in traditional Enlightenment thinking. Human, All Too Human considers how we might radicalize our notion of the human. Can the human be thought outside humanism? Any rethinking of the human places us immediately inside an ever-widening field of contrasting labels: animate and inanimate, natural and artificial, living and dead, (...)
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  5. Diana Fuss (1996). Look Who's Talking, or If Looks Could Kill. Critical Inquiry 22 (2):383.
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  6. Diana Fuss (1992). Fashion and the Homospectatorial Look. Critical Inquiry 18 (4):713.
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  7. Diana Fuss (1989). Essentially Speaking: Feminism, Nature & Difference. Routledge.
    In this brief and powerful book, Diana Fuss takes on the debate of pure essence versus social construct, engaging with the work of Luce Irigaray and Monique ...
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  8. Diana J. Fuss (1989). "Essentially Speaking": Luce Irigaray's Language of Essence. Hypatia 3 (3):62 - 80.
    Luce Irigaray's fearlessness towards speaking the body has earned for her work the dismissive label "essentialist." But Irigaray's Speculum de l'autre femme and Ce Sexe qui n'en est pas un suggest that essence may not be the unitary, monolithic, in short, essentialist category that anti-essentialists so often presume it to be. Irigaray strategically deploys essentialism for at least two reasons: first, to reverse and to displace Jacques Lacan's phallomorphism; and second, to expose the contradiction at the heart of Aristotelian metaphysics (...)
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