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Dorothea Olkowski [54]Dorothea E. Olkowski [5]
  1. Dorothea Olkowski (2014). Letting Go the Weight of the Past Beauvoir and the Joy of Existence. In Silvia Stoller (ed.), Simone de Beauvoir's Philosophy of Age: Gender, Ethics, and Time. De Gruyter 147-160.
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  2. Dorothea Olkowski (2013). Verschuuren, Gerard M., Darwin's Philosophical Legacy, The Good and the Not-So-Good. Review of Metaphysics 66 (4):859-860.
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  3. Dorothea Olkowski (2012). 12 Deleuze's Aesthetics of Sensation. In Daniel W. Smith & Henry Somers-Hall (eds.), The Cambridge Companion to Deleuze. Cambridge University Press 265.
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  4. Dorothea Olkowski (2012). Philosophy of Structure, Philosophy of Event. Chiasmi International 13:193-216.
    Philosophie de la structure, philosophie de l’événement La critique deleuzienne de la phénoménologieDans son essai sur la peinture de Francis Bacon, Gilles Deleuze affirme résolument que le corps vécu de la phénoménologie est trop faible pour être à la mesure de la puissance presque incroyable du “corps sans organes”. “L’hypothèse phénoménologique est insuffisante” parce qu’elle n’invoque “que le corps vécu”, écrit-il, alors que le corps sans organes, lui, se porte à la limite même du corps vécu. Cette thèse semble nous (...)
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  5. Dorothea Olkowski (2012). Politics: The Highest Form of Philosophy? Phaenex 7 (1):41-65.
    According to Hannah Arendt, action is the only activity that goes on directly between men without the intermediary of things or matter. From this point of view, action is the basis of political life. But, although human actions are direct human interactions, each person must have a body and senses, a sensation of reality and a feeling of realness—and do we not share these characteristics with animals? Therefore, do we have the right to claim that human interaction and consciousness of (...)
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  6. Dorothea E. Olkowski (2012). Postmodern Philosophy and the Scientific Turn. Indiana University Press.
    Olkowski proposes a model of phenomenology, both scientific and philosophical, that helps make sense of reality and composes an ethics for dealing with unpredictability in our world.
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  7. Dorothea Olkowski (2011). Philosophy of Structure, Philosophy of Event: Deleuze’s Critique of Phenomenology. Chiasmi International 13:193-216.
    Philosophie de la structure, philosophie de l’événement La critique deleuzienne de la phénoménologieDans son essai sur la peinture de Francis Bacon, Gilles Deleuze affirme résolument que le corps vécu de la phénoménologie est trop faible pour être à la mesure de la puissance presque incroyable du “corps sans organes”. “L’hypothèse phénoménologique est insuffisante” parce qu’elle n’invoque “que le corps vécu”, écrit-il, alors que le corps sans organes, lui, se porte à la limite même du corps vécu. Cette thèse semble nous (...)
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  8. Dorothea Olkowski (2011). Prologue: The Origin of Time, the Origin of Philosophy. In Christina Schües, Dorothea Olkowski & Helen Fielding (eds.), Time in Feminist Phenomenology. Indiana University Press 18.
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  9. Dorothea Olkowski (2011). The Interesting, the Remarkable, the Unusual: Deleuze's Grand Style. Deleuze Studies 5 (1):118-139.
    Gilles Deleuze takes up the challenge to create a philosophy of the interesting, the remarkable and the unusual. He does this in what Alain Badiou calls the ‘‘Grand Style’’, the style of Descartes, Spinoza and Kant whose philosophies arise in relation to developments in the natural sciences and mathematics. Grounding himself in the molar-molecular pair, Deleuze sets out a new image of thought. He conceptualises an immanent but still relatively closed, deterministic, atomistic and reversible system that is not immediately reduced (...)
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  10. Christina Schües, Dorothea Olkowski & Helen Fielding (eds.) (2011). Time in Feminist Phenomenology. Indiana University Press.
    The book, Time in Feminist Phenomenology, addresses a theme which has, for the most part, been neglected by various phenomenological, as well as feminist approaches. More specifically, although various rapprochements between feminism and phenomenology have examined different aspects of lived experience from the perspective of gender, comparatively little attention had been given to the exploration of time and temporality in relation to gender. The authors of this volume have thus taken on the task of rethinking the fundamental category of time (...)
     
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  11. Dorothea Olkowski (2010). In Search of Lost Time, Merleau-Ponty, Bergson, and the Time of Objects. Continental Philosophy Review 43 (4):525-544.
    The chapter on temporality in Merleau-Ponty’s Phenomenology of Perception , is situated in a section titled, “Being-for-Itself and Being-in-the-World.” As such, Merleau-Ponty’s task in the chapter on temporality is to bring these two positions together, in other words, to articulate the manner in which time links the cogito (Being-for-Itself) with freedom (Being-in-the-World). To accomplish this, Merleau-Ponty proposes a subject located at the junction of the for-itself and the in-itself, a subject which has an exterior that makes it possible for others (...)
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  12. Dorothea Olkowski (2010). Kore: Philosophy, Sensibility, and the Diffraction of Light. In Elena Tzelepis & Athena Athanasiou (eds.), Rewriting Difference: Luce Irigaray and "the Greeks". State University of New York Press
     
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  13. Dorothea Olkowski (2010). Review of John Protevi, Political Affect: Connecting the Social and the Somatic. [REVIEW] Notre Dame Philosophical Reviews 2010 (4).
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  14. Dorothea Olkowski (2010). Science and Human Nature : How to Go From Nature to Ethics. In James R. Watson (ed.), Metacide: In the Pursuit of Excellence. Rodopi
     
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  15. Dorothea Olkowski (2009). Darkness and Light. In David Norman Rodowick (ed.), Afterimages of Gilles Deleuze's Film Philosophy. University of Minnesota Press
     
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  16. Dorothea Olkowski (2009). Political Science and the Culture of Extinction. In Bernd Herzogenrath (ed.), Deleuze/Guattari & Ecology. Palgrave Macmillan 145--165.
  17. Dorothea Olkowski (2008). After Alice: Alice and the Dry Tail. Deleuze Studies 2 (Suppl):107-122.
    According to Gilles Deleuze, the underground world of Alice in Wonderland has been strongly associated with animality and embodiment. Thus the need for Alice's eventual climb to the surface and her discovery that everything linguistic happens at that border. Yet, strangely, in spite of the claim that Alice disavows false depth and returns to the surface, it seems that it is precisely in the depths that she finally wakes from her sleepy, stupified surface state and investigates the deep structures, the (...)
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  18. Dorothea Olkowski (2008). Deleuze and the Limits of Mathematical Time. Deleuze Studies 2 (1):1-17.
    In Creative Evolution, Bergson argues that life, the so-called inner becoming of things, does not develop linearly, in accordance with a geometrical, formal model. For Bergson as for classical science, matter occupies a plane of immanence defined by natural laws. But he maintains that affection is not part of that plane of immanence and that it needs new kind of scientific description. For Deleuze, affection does belong to the plane of immanence whose parts are exterior to one another, according to (...)
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  19. Dorothea Olkowski (2008). Review of Nathan Widder, Reflections on Time and Politics. [REVIEW] Notre Dame Philosophical Reviews 2008 (11).
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  20. Dorothea Olkowski (2007). Beyond Narcissism : Women and Civilization. In Helen Fielding (ed.), The Other: Feminist Reflections in Ethics. Palgrave Macmillan 71.
     
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  21. Dorothea Olkowski (2007). The Universal : Beyond Continental Philosophy. Columbia University Press.
    Drawing on the work of De Beauvoir, Sartre, and Le Doeuff, among others, and addressing a range of topics from the Asian sex trade to late capitalism, quantum gravity, and Merleau-Ponty's views on cinema, Dorothea Olkowski stretches the ...
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  22. Dorothea Olkowski (2006). Book Review: Elizabeth Grosz. The Nick of Time: Politics, Evolution, and the Untimely and Time Travels: Feminism, Nature, Power. Durham, N.C.: Duke University Press, 2005. [REVIEW] Hypatia 21 (4):212-221.
  23. Dorothea Olkowski (2006). Sense and Sensibility. Symposium: The Canadian Journal of Continental Philosophy 10 (1):169-190.
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  24. Dorothea Olkowski (2006). Travels with" Darwin". Symploke 13 (1):320-329.
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  25. Dorothea Olkowski & Gail Weiss (eds.) (2006). Feminist Interpretations of Maurice Merleau-Ponty. Penn State University Press.
    The essays presented here by Olkowski and Weiss attempt to situate Merleau-Ponty in the larger context of feminist theory, while impartially evaluating his contributions, both positive and negative, to that theory.
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  26. Dorothea Olkowski (2005). Review of Jack Reynolds, Merleau-Ponty and Derrida: Intertwining Embodiment and Alterity. [REVIEW] Notre Dame Philosophical Reviews 2005 (9).
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  27. Dorothea Olkowski (2005). The Myth of the Indyvidual. Dialogue and Universalism 15 (3-4):9-18.
    The fundamental liberal argument supporting the concept of “individualism” is that all individuals possess the same rights and liberties which define each citizen as an individual. Yet each individual somehow remains a person who defines her/himself as separate and distinct from all others and so who should never be considered to be a part of a concretely real group. Such a presupposition entails others. Liberalism presupposes naturalism, that human nature is fixed and knowable, as well as idealism, the belief that (...)
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  28. Dorothea Olkowski (2003). Immersed in an Illusion: Realism, Language and the Actions and Passions of the Body. Journal of the British Society for Phenomenology 34:4-21.
     
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  29. Dorothea E. Olkowski (2003). Negotiations. International Studies in Philosophy 35 (1):138-139.
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  30. Val Plumwood, Carroll Guen Hart, Dorothea Olkowski, Marie-Genevieve Iselin, Lynn Hankinson Nelson, Jack Nelson, Andrea Nye & Pam Oliver (2002). Representing Reason: Feminist Theory and Formal Logic. Rowman & Littlefield Publishers.
    Philosophy's traditional "man of reason"—independent, neutral, unemotional—is an illusion. That's because the "man of reason" ignores one very important thing—the woman. Representing Reason: Feminist Theory and Formal Logic collects new and old essays that shed light on the underexplored intersection of logic and feminism.
     
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  31. Dorothea Olkowski (2001). Book Review: Nancy J. Holland. The Madwoman's Reason: The Concept of the Appropriate in Ethical Thought. University Park: University of Pennsylvania Press, 1998. [REVIEW] Hypatia 16 (2):97-99.
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  32. Dorothea Olkowski (2001). La Longue Durée: A Reply to Joseph Nechvatal. Film-Philosophy 5 (2).
    Joseph Nechvatal 'La Beaute tragique: Olkowski, Deleuze, and the 'Ruin of Representation'' _Film-Philosophy_, Deleuze Special Issue vol. 5 no. 36, November 2001.
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  33. Dorothea Olkowski (2001). The Madwoman's Reason: The Concept of the Appropriate in Ethical Thought (Review). Hypatia 16 (2):97-99.
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  34. Dorothea Olkowski (2001). The Nick of Time: Politics, Evolution, and the Untimely, And: Time Travels: Feminism, Nature, Power (Review). Hypatia 21 (4):212-221.
  35. Lawrence Hass & Dorothea Olkowski (eds.) (2000). Rereading Merleau-Ponty: Essays Beyond the Continental-Analytic Divide. Humanity Books.
  36. Dorothea Olkowski (2000). A Psychoanalysis of Nature? Chiasmi International 2:185-204.
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  37. Dorothea Olkowski (ed.) (2000). Resistance, Flight, Creation: Feminist Enactments of French Philosophy. Cornell University Press.
    The collection also contains a comprehensive bibliography of feminist thinkers who are enacting French philosophy in English, German, and French.
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  38. Dorothea Olkowski (2000). The End of Phenomenology: Bergson's Interval in Irigaray. Hypatia 15 (3):73-91.
    : Luce Irigaray is often cited as the principle feminist who adheres to phenomenology as a method of descriptive philosophy. A different approach to Irigaray might well open the way to not only an avoidance of phenomenology's sexist tendencies, but the recognition that the breach between Irigaray's ideas and those of phenomenology is complete. I argue that this occurs and that Irigaray's work directly implicates a Bergsonian critique of the limits of phenomenology.
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  39. Dorothea Olkowski (2000). Una psicoanalisi della Natura? (riassunto). Chiasmi International 2:205-205.
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  40. Dorothea Olkowski (2000). Une psychanalyse de la Nature? (résumé). Chiasmi International 2:204-204.
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  41. Dorothea E. Olkowski (2000). Deleuze and Guattari: Flows of Desire and the Body. In Hugh J. Silverman (ed.), Philosophy and Desire. Routledge 7--186.
  42. Dorothea E. Olkowski (2000). Eluding Derrida - Artaud and the Imperceptibility of Life for Thought. Angelaki 5 (2):191 – 199.
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  43. Dorothea Olkowski (1999). Flows of Desire and the Body-Becoming. In E. A. Grosz (ed.), Becomings: Explorations in Time, Memory, and Futures. Cornell University Press 98--116.
     
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  44. Dorothea Olkowski (1999). Gilles Deleuze and the Ruin of Representation. Monograph Collection (Matt - Pseudo).
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  45. Dorothea E. Olkowski (1999). Nietzsche's French Legacy. New Nietzsche Studies 3 (1-2):117-127.
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  46. Dorothea Olkowski & James Morley (1999). Merleau-Ponty, Interiority and Exteriority, Psychic Life and the World. State University of New York Pressolkowski, Dorothea.
    This book demonstrates how Merleau-Ponty's understanding of the continuity of inner and psychological life (interiority) and the material world (exteriority) ...
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  47. Dorothea Olkowski (1997). Gilles Deleuze. International Studies in Philosophy 29 (1):137-138.
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  48. Dorothea Olkowski (1997). Materiality and Language: Butler's Interrogation of the History of Philosophy. Philosophy and Social Criticism 23 (3):37-53.
    In Bodies That Matter Judith Butler reflects upon the relationship between women and materiality in the context of the history of philosophy. She points to the presumption of the material irreducibility of sex as the ground of feminist epistemology and ethics and analyses of gender. She also finds a similarity between Aristotle's principles of formativity and intelligibility and Foucault's discussion of how discourse materializes bodies. While Butler's analysis reveals much about the history of philosophy with regard to the discourse on (...)
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  49. Dorothea Olkowski (1996). Beside Us, in Memory. Man and World 29 (3):283-292.
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  50. Dorothea Olkowski (1996). Merleau-Ponty and Bergson: The Character of the Phenomenal Field. In Véronique Fóti (ed.), Merleau-Ponty: Difference, Materiality, Painting. 27--36.
     
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