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Profile: Hasana Sharp (McGill University)
Profile: Hasana Sharp (McGill University)
  1.  25
    Hasana Sharp (2011). Spinoza and the Politics of Renaturalization. The University of Chicago Press.
    Reconfiguring the human -- Lines, planes, and bodies: redefining human action -- Action as affect -- The transindividuality of affect -- The tongue -- Renaturalizing ideology: Spinoza's ecosystem of ideas -- The matrix -- Ideology critique today? -- The fly in the coach -- "I am in ideology," or the attribute of thought -- What is to be done? -- Man's utility to man: reason and its place in nature -- The politics of human nature -- Reason and the human (...)
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  2. Hasana Sharp & Jason E. Smith (eds.) (2012). Between Hegel and Spinoza: A Volume of Critical Essays. Bloomsbury Studies in Philosophy.
    Recent work in political philosophy and the history of ideas presents Spinoza and Hegel as the most powerful living alternatives to mainstream Enlightenment thought. Yet, for many philosophers and political theorists today, one must choose between Hegel or Spinoza. As Deleuze's influential interpretation maintains, Hegel exemplifies and promotes the modern "cults of death," while Spinoza embodies an irrepressible "appetite for living." Hegel is the figure of negation, while Spinoza is the thinker of "pure affirmation". Yet, between Hegel and Spinoza there (...)
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  3. Hasana Sharp (2011). “Hate’s Body: Danger and the Flesh in Descartes’ Passions of the Soul.”. History of Philosophy Quarterly 28.4 (4):355.
    I begin this paper with a survey of the textual evidence for a new Cartesian subject, a post-Cartesian Cartesian individual, for whom the life of the body, its passions, and its relationships are central. In the second section, I consider his remarks on hatred, which complicate his view embodied life. Even if Descartes’s study of the passions in his treatise as well as his correspondence calls for a more nuanced understanding of the Cartesian person, we will find in his attention (...)
     
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  4.  30
    Hasana Sharp (2007). The Force of Ideas in Spinoza. Political Theory 35 (6):732 - 755.
    This paper offers an interpretation of Spinoza's theory of ideas as a theory of power. The consideration of ideas in terms of force and vitality figures ideology critique as a struggle within the power of thought to give life support to some ideas, while starving others. Because ideas, considered absolutely on Spinoza's terms, are indifferent to human flourishing, they survive, thrive, or atrophy on the basis of their relationship to ambient ideas. Thus, the effort to think and live well requires (...)
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  5.  17
    Hasana Sharp (2011). “Nemo Non Videt”: Intuitive Knowledge and the Question of Spinoza's Elitism. In Smith Justin & Fraenkel Carlos (eds.), The Rationalists. Springer/Synthese 101--122.
    Although Spinoza’s words about intuition, also called “the third kind of knowledge,” remain among the most difficult to grasp, I argue that he succeeds in providing an account of its distinctive character. Moreover, the special place that intuition holds in Spinoza’s philosophy is grounded not in its epistemological distinctiveness, but in its ethical promise. I will not go as far as one commentator to claim that the epistemological distinction is negligible (Malinowski-Charles 2003),but I do argue that its privileged place in (...)
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  6.  6
    Hasana Sharp (2011). Animal Affects: Spinoza and the Frontiers of the Human. Journal for Critical Animal Studies 9 (1-2):48-68.
    Like any broad narrative about the history of ideas, this one involves a number of simplifications. My hope is that by taking a closer look Spinoza's notorious remarks on animals, we can understand better why it becomes especially urgent in this period as well as our own for philosophers to emphasize a distinction between human and nonhuman animals. In diagnosing the concerns that give rise to the desire to dismiss the independent purposes of animals, we may come to focus on (...)
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  7.  16
    Hasana Sharp (2005). Feeling Justice: The Reorientation of Possessive Desire in Spinoza. International Studies in Philosophy 37 (2):113-130.
    In asserting that the desire to possess what we cannot exclusively and permanently have lies at the root of human misery, Spinoza's Ethics discloses a problem that requires a political response. Although the final part of the Ethics appears to be the least practical of Spinoza's writings, it nonetheless foregrounds the tangible problem of our desire for possession, our desire to have what gives us joy. Moreover, it proposes a remedial practice by means of which this problematic desire might generate (...)
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  8.  9
    Hasana Sharp (2011). Spinoza’s Theological-Political Treatise: A Critical Guide. [REVIEW] The Leibniz Review 21:175-183.
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  9.  8
    Hasana Sharp & Chloë Taylor (2007). Editors' Introduction. Symposium: The Canadian Journal of Continental Philosophy 11 (2):229-230.
    In her beautiful prose poem, Eros the bittersweet, Ann Carson describes the "trajectory of eros" as one that "moves from the lover toward the beloved, then ricochets back to the lover himself and the hole in him unnoticed before. Who is the real subject of love poems? Not the beloved. It is that hole." Carson continues, "Reaching for an object beyond himself, the lover is provoked to notice that self and its limits. For a new vantage point, which we might (...)
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  10.  12
    Hasana Sharp (2009). The Impersonal Is Political: Spinoza and a Feminist Politics of Imperceptibility. Hypatia 24 (4):84 - 103.
    This essay examines Elizabeth Grosz's provocative claim that feminist and anti-racist theorists should reject a politics of recognition in favor of "a politics of imperceptibility." She criticizes any humanist politics centered upon a dialectic between self and other. I turn to Spinoza to develop and explore her alternative proposal. I claim that Spinoza offers resources for her promising politics of corporeality, proximity, power, and connection that includes all of nature, which feminists should explore.
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  11.  11
    Hasana Sharp (2012). Spinoza's Theological-Political Treatise. The Leibniz Review 21:175-183.
    Despite his importance in philosophical canon, as the editors of the volume under consideration observe, contemporary philosophers without a religious education are not in a great position to examine, for example, Spinoza's analysis of scripture, which comprises a substantial portion of his Theological-Political Treatise. Nevertheless,interest in Spinoza is growing and there is increased willingness to work through questions like "whether the apostles wrote their epistles as apostles and prophets, or as teachers." This is owed in no insignificant part to recent (...)
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  12.  12
    Hasana Sharp (2011). „ “Eve’s Perfection: Spinoza on Sexual (In)Equality.”. Journal of the History of Philosophy 50.4 (2012) 50 (4):559-580.
    This paper outlines Spinoza’s two diametrically opposed views on the question of sexual equality. In the Political Treatise, he contends that women are naturally inferior to men, and that they are unable to practice virtue. Yet, he presents an antithetical portrait of Eve in his retelling of the Fall in the Ethics. There, Eve’s nature accords perfectly with Adam’s, and their relationship might have promoted virtue in each of them. Attention to Spinoza’s version of the Fall reveals the profound importance (...)
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  13.  22
    Hasana Sharp (2011). Michael Mack, Spinoza and the Specters of Modernity: The Hidden Enlightenment of Diversity From Spinoza to Freud. [REVIEW] Symposium: The Canadian Journal of Continental Philosophy 15 (2):231-233.
    Michael Mack joins a number of thinkers - including Louis Althusser, Gilles Deleuze, Antonio Negri, and Jonathan Israel - in the effort to locate Spinoza within an alternative current of modernity. Akin especially to Israel's portrait, Mack presents Spinoza as an enlightenment thinker who deepens and radicalises the major concepts associated with the modern age: equality, fraternity, and liberty. Distinguishing Mack's study from either Israel's sweeping history of ideas or the Marxist effort to produce an anomalous thread in the history (...)
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  14.  10
    Hasana Sharp (2012). Response to Readers of Spinoza and the Politics of Renaturalization. Phaenex 7 (2):255-268.
    With five rich commentaries, it will be impossible for me to address all of the questions raised. So, I have selected out some questions that spoke immediately to me, and some questions that express concerns common to multiple commentators.
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  15.  3
    Hasana Sharp (2005). Why Spinoza Today? Or, ‘A Strategy of Anti-Fear’. Rethinking Marxism 17 (4):591-608.
    This essay contends that Spinoza provides a valuable analysis of the ‘‘affective’’damage to a social body caused by fear, anxiety, and ‘‘superstition.’’ Far from being primarily an external threat, this essay argues that terrorism and the promulgationof fear by the current administration in the United States pose a threat to internalsocial cohesion. The capacity to respond in constructive and ameliorative ways tocurrent global conflicts is radically undermined by amplifying corrosive relationshipsof anxiety, suspicion and hatred among citizens. Spinoza presents a portrait (...)
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  16.  9
    Hasana Sharp (2010). Oppositional Ideas, Not Dichotomous Thinking: Reply to Rorty. Political Theory 38 (1):142 - 147.
    Rorty finds that my own appropriation of Spinoza toward a reconception of ideology critique falls short, however, by (a) failing to “take Spinoza’s mind-body identity seriously” and by (b) advocating a “battle of ideas” rather than an enlargement of perspective. She presents an illuminating analysis of how, according to Spinoza, dichotomies serve as blunt provisional tools that become counterproductive once understanding is reached. She suggests that I preserve certain distinctions to the detriment of my own liberation project,such as the distinction (...)
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  17.  13
    Hasana Sharp (2013). Violenta Imperia Nemo Continuit Diu. Graduate Faculty Philosophy Journal 34 (1):133-148.
    In what follows, I will substantiate the argument that there are at least two senses in which Spinoza’s principles support revolutionary change. I will begin with a quick survey of his concerns with the problem of insurrection. I will proceed to show that if political programs can be called revolutionary, insofar as freedom is their motivation and justification, and insofar as freedom implies an expansion of the scope of the general interest to the whole political body, Spinoza ought to be (...)
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  18.  16
    Hasana Sharp (2012). Eve's Perfection: Spinoza on Sexual (In)Equality. Journal of the History of Philosophy 50 (4):559-580.
    Through an examination of his remarks on Genesis, chapters 2–3, I will demonstrate that Spinoza’s argument for sexual inequality is not only an aberration,but a symmetrical inversion of a view he propounds, albeit implicitly, in his Ethics. In particular, “the black page” of his Political Treatise ignores, along with the intellectual capacities of women, the immeasurable benefits of affectionate partnership between a man and a woman that he extols in his retelling of the Genesis narrative. If the doctrine of the (...)
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  19.  16
    Hasana Sharp (2007). Melancholy, Anxious, and Ek-Static Selves. Symposium: The Canadian Journal of Continental Philosophy 11 (2):315-331.
    In examining Butler's treatment of Spinoza insofar as it reflects the tenacity of a commitment to the need to "honor the death drive," a need often justified by the ethical and political resources it provides, this essay asks about the basis of this need for feminist theory. From whence does it come? What ethical and political work does a primary vigilance toward our destructive and death-bent urges do? Thus, I begin with a review of Butler's treatment of Spinoza, and proceed (...)
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  20.  2
    Hasana Sharp (2009). Love and Possession: Towards a Political Economy of Ethics 5. North American Spinoza Society Monograph 14:1-19.
    Against the common understanding that the Ethics promotes a "radical anti-emotion program," I claim that Spinoza describes an immanent transformation of love from a form of madness to an expression of wisdom. Love as madness produces the affects that another tradition unites in the seven deadly sins, such as lust, gluttony, envy, greed, and pride. Spinoza, however, never condemns these affects as such. Within each affect one can find its "correct use" (E5p10schol), which enables us to love and to live (...)
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  21.  12
    Hasana Sharp (2003). Collective Imaginings. International Studies in Philosophy 35 (2):143-144.
    Collective Imaginings is a distinctive work among books on Spinoza in that it combines a philosophical and political project. Gatens and Lloyd make a strong connection between their own philosophical, political, and ethical concerns, mirroring their reading of Spinoza's work as a coherent project that constructs an interconnected portrait of metaphysics, epistemology, ethics and politics. Most books on Spinoza written in English, however, locate Spinoza within the history of philosophy whose most significant contribution lies in his metaphysics as outlined in (...)
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  22.  3
    Hasana Sharp (2011). Beth Lord , Spinoza's Ethics . Reviewed By. Philosophy in Review 31 (4):290-291.
    The guidebook is meant to be read alongside the Ethics. It thus follows the order of Spinoza’s text and discusses sets of propositions as the development of various strands of argument. It instructs readers to pause and, for example, read Propositions 1-5 of Part 1 together, before moving on to a different component of his argument for the simplicity of substance. Lord dedicates more elaborate discussion to crucial but problematic propositions, like Proposition 11 of Part 1, Proposition 7 of Part (...)
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  23.  3
    Hasana Sharp (2006). Louis Althusser and the Traditions of French Marxism (Review). Journal of Speculative Philosophy 20 (4):328-330.
    Lewis's history of the party produces a conceptual thread that helps one to understand Althusser's philosophy as an intervention into long-standing debates about the nature of knowledge with respect to social relations. His presentation of this history comprises a highly readable and lucid account that aptly summarizes and condenses an intellectual tradition, especially with respect to what might broadly be called its politico-epistemological inquiries. Most generally, he identifies a thread of intellectual contest, from the birth of French communism until the (...)
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  24. Hasana Sharp & Chloë Taylor (2007). Editors’ Introduction. Symposium 11 (2):229-230.
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  25. Hasana Sharp & Chloë Taylor (2016). Feminist Philosophies of Life. Mcgill-Queen's University Press.
    Much of the history of western ethical thought has revolved around debates about what constitutes a good life, and claims that a good life is achievable only by certain human beings. In Feminist Philosophies of Life, feminist, new materialist, posthumanist, and ecofeminist philosophers challenge this tendency, approaching the question of life from alternative perspectives. Signalling the importance of distinctively feminist reflections on matters of shared concern, Feminist Philosophies of Life not only exposes the propensity of discourses to normalize and exclude (...)
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  26. Hasana Sharp (2007). Melancholy, Anxious, and Ek-Static Selves. Symposium 11 (2):315-331.
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  27. Hasana Sharp (2011). Spinoza and the Specters of Modernity. Symposium 15 (2):231-233.
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  28. Hasana Sharp (2011). Spinoza’s Theological-Political Treatise. Leibniz Society Review 21:175-183.
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