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Profile: Justin Bernstein (University of Pennsylvania)
  1. J. Bernstein (forthcoming). Social Signs and Natural Bodies: On TJ Clark's Farewell to an Idea: Episodes From a History of Modernism. Radical Philosophy.
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  2. J. M. Bernstein & Monochromes Readymades (forthcoming). Subjects/Titles. Diacritics.
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  3. C. M. Melenovsky & Justin Bernstein (forthcoming). Why Free Market Rights Are Not Basic Liberties. Journal of Value Inquiry:1-21.
    Most liberals agree that governments should protect certain basic liberties, such as freedom of speech, freedom of religion and freedom of the person. Liberals disagree, however, about whether free market rights should also be protected. By “free market rights,” we mean those rights typically associated with laissez-faire economic systems such as freedom of contract, a right to market returns, and claims to privately own the means of production.We do not use the phrase “economic liberties,” as Tomasi does, because it does (...)
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  4. Jeffrey A. Bernstein (2013). Thoughts on the Two Translations of Heidegger's Beiträge. Comparative and Continental Philosophy 4 (2):295 - 306.
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  5. Jeffrey A. Bernstein (2013). The Weimar Moment: Liberalism, Political Theology, and Law. Edited by Leonard V. Kaplan and Rudy Koshar. Lanham, MD: Lexington Books, 2012. [REVIEW] Constellations 20 (3):508-509.
  6. Jeffrey A. Bernstein, Maura Jane Farrelly, Robert Faulkner, Matthew Holbreich, Jonathan Israel, Peter McNamara, Carla Mulford, Vincent Philip Muñoz, Danilo Petranovich, Eran Shalev & Aristide Tessitore (2013). Resistance to Tyrants, Obedience to God: Reason, Religion, and Republicanism at the American Founding. Lexington Books.
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  7. James G. Hodge, Leila Barraza, Jennifer Bernstein, Courtney Chu, Veda Collmer, Corey Davis, Megan M. Griest, Monica S. Hammer, Jill Krueger, Kerri McGowan Lowrey & Daniel G. Orenstein (2013). Major Trends in Public Health Law and Practice: A Network National Report. Journal of Law, Medicine and Ethics 41 (3):737-745.
    Since its inception in September 2010, the Network for Public Health Law has responded to hundreds of public health legal technical assistance claims from around the country. Based on a review of these data, a series of major trends in public health practice and the law are analyzed, including issues concerning: the Affordable Care Act, tobacco control, emergency legal preparedness, health information privacy, food policy, vaccination, drug overdose prevention, sports injury law, public health accreditation, and maternal breastfeeding. These and other (...)
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  8. J. M. Bernstein (2012). Movement! Action! Belief? Angelaki 17 (4):77 - 93.
    Deleuze's philosophy of cinema departs from the standard conception of modernist aesthetics that sees art withdrawing from representation in order to reflect upon the specificity of its medium. While ambitious and influential, Deleuze's attempt fails. Overdetermined by its own metaphysics, it forsakes the real importance of the movies. It is unable to explain how they function and why they matter. This essay pursues three lines of criticism: Deleuze cannot account for the aesthetic specificity of cinema because he deposes the primacy (...)
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  9. J. M. Bernstein (2012). Political Modernism : The New, Revolution, and Civil Disobedience in Arendt and Adorno. In Lars Rensmann & Samir Gandesha (eds.), Arendt and Adorno: Political and Philosophical Investigations. Stanford University Press.
  10. Jeffrey A. Bernstein (2012). Faith and Freedom: Moses Mendelssohns Theological-Political Thought, Michah Gottlieb, Oxford University Press, 2011. 209 Pp. Cl. ISBN: 978-0-19-539894. [REVIEW] International Journal of the Platonic Tradition 6 (2):224-226.
    This article is currently available as a free download on ingentaconnect.
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  11. Jeffrey A. Bernstein (2012). Is History New? Recent Modernist Interpretations of Hegel. Journal of the Philosophy of History 6 (2):283-298.
  12. Jeffrey A. Bernstein (2012). The Paradoxical Transmission of Tradition and Agamben's Potential Reading of the Rishonim. Comparative and Continental Philosophy 3 (2):225-242.
    This essay explores the significance of Agamben’s sparse references to medieval Jewish thinkers (that is, the Rishonim) and raises the question as to whether the modern interpretive horizon of “history” is adequate for providing an understanding of these thinkers.
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  13. Jeffrey A. Bernstein (2012). Viewing the Premises, Review Of: Richard L. Velkley. Heidegger, Strauss, and the Premises of Philosophy: On Original Forgetting. Research in Phenomenology 42 (3):467-477.
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  14. J. M. Bernstein (2011). Is Ethical Naturalism Possible? From Life to Recognition. Constellations 18 (1):8-20.
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  15. J. M. Bernstein (2011). Trust: On the Real but Almost Always Unnoticed, Ever-Changing Foundation of Ethical Life. Metaphilosophy 42 (4):395-416.
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  16. Jacob G. Bernstein & Edward S. Boyden (2011). Optogenetic Tools for Analyzing the Neural Circuits of Behavior. Trends in Cognitive Sciences 15 (12):592-600.
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  17. Jeffrey Bernstein (2011). Peter Sloterdijk: Rage and Time: A Psychopolitical Investigation. Mario Wenning (Trans.). [REVIEW] Continental Philosophy Review 44 (2):253-257.
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  18. Jeffrey A. Bernstein (2011). Child's Play. Epoché: A Journal for the History of Philosophy 16 (1):49-64.
    This article explores the influence of Winnicott’s conceptual constellation of early childhood, play, use, transitional phenomena, and transitional object upon Agamben’s thinking of contemporary historical exigency.
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  19. Jeffrey A. Bernstein (2011). Giorgio Agamben. Epoché: A Journal for the History of Philosophy 16:49-64.
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  20. Jeffrey A. Bernstein (2011). Nietzsche, Psychology, and First Philosophy (Review). Journal of the History of Philosophy 49 (1):127-128.
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  21. Magdalena Zolkos, J. M. Bernstein, Roy Ben-Shai, Thomas Brudholm, Arne Grøn, Dennis B. Klein, Kitty J. Millet, Joseph Rosen, Philipa Rothfield, Melanie Steiner Sherwood, Wolfgang Treitler, Aleksandra Ubertowska, Michael Ure, Anna Yeatman & Markus Zisselsberger (2011). On Jean Améry: Philosophy of Catastrophe. Lexington Books.
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  22. J. M. Bernstein (2010). Promising and Civil Disobedience : Arendt's Political Modernism. In Roger Berkowitz, Jeffrey Katz & Thomas Keenan (eds.), Thinking in Dark Times: Hannah Arendt on Ethics and Politics. Fordham University Press.
  23. J. M. Bernstein (2010). Axel Honneth, The Pathologies of Individual Freedom: Hegel's Social Theory. [REVIEW] Notre Dame Philosophical Reviews 2010 (6).
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  24. J. M. Bernstein (2010). Without Sovereignty or Miracles: Reply to Birmingham. Journal of Speculative Philosophy 24 (1):21-31.
    Let me begin with a wisp of political history. According to the Earl of Clarendon, in 1639 the king’s “three kingdoms [were] flourishing in entire peace and universal plenty.”1 Yet by 1642 civil war had broken out, and in 1649 the king was beheaded. What had caused this breakdown of civil and political order, a breakdown that was not localized in England but, in fact, rife throughout Europe—1648 like 1848 was a year of revolutions? Clarendon himself is less than acute (...)
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  25. Jeffrey Bernstein (2010). From Tragedy to Iconoclasm. Epoché: A Journal for the History of Philosophy 15 (1):139-163.
    This paper explores the transformation which Adorno’s conception of history undergoes from his texts of the 1930s to those of the 1960s. This transformation involves a change in the role played by Hölderlin’s figure of transience. In the texts of the ’30s, Hölderlinian transience (in its Benjaminian interpretation) amounts to a moment of negative content within Adorno’s conception of history. In the texts of the ’60s, such transience becomes the very form of Adornian philosophical history. As such, his thinking of (...)
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  26. J. Bernstein (2009). Badiou's Ahistorical Century: Alain Badiou, The Century, Trans., with Commentary and Notes, Alberto Toscano (USA: Polity Press, 2007), 233 Pp. + Index. [REVIEW] Philosophy and Social Criticism 35 (9):1143-1149.
    This review essay explores Alain Badiou’s paradoxical attempt to give a philosophical account of the 20th century (in his text The Century ) which is not understood along the lines of history. As an example of Badiou’s project of ‘subtractive formalization’, The Century amounts to an essentially ahistorical treatment of a historical period.
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  27. J. M. Bernstein (2009). Roundtable on Michael Thompson's Life and Action-to Be is to Live, to Be is to Be Recognized. Graduate Faculty Philosophy Journal 30 (2):357.
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  28. J. M. Bernstein (2009). Tragedy. In Richard Thomas Eldridge (ed.), The Oxford Handbook of Philosophy and Literature. Oxford University Press. 71--94.
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  29. J. M. Bernstein (2009). To Be Is to Live, To Be Is to Be Recognized. Graduate Faculty Philosophy Journal 30 (2):357-390.
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  30. Frederick Neuhouser, Jay Bernstein, Michael Quante, Ludwig Siep, Terry Pinkard, Daniel Brudney, Andreas Wildt, Nancy Fraser, Axel Honneth, Emmanuel Renault, Hans-Christoph Schmidt am Busch, Jean-Philippe Deranty & Arto Laitinen (2009). The Philosophy of Recognition: Historical and Contemporary Perspectives. Lexington Books.
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  31. J. M. Bernstein (2008). Human Rights, Unicorns, Etc. Research in Phenomenology 38 (2):303-313.
  32. Jeffrey Bernstein (2008). Creation History: The Creation of the World, or Globalization. Research in Phenomenology 38 (1):122-128.
  33. Jeffrey A. Bernstein (2008). Aggadic Moses: Spinoza and Freud on the Traumatic Legacy of Theological-Political Identity. Idealistic Studies 38 (1/2):3-21.
    This paper attempts to explore the problem of collective identity and its subsequent historical legacies through a reading of Spinoza’s and Freud’s respective accounts of Moses. In working their way through the aggadah (i.e., legend) of Moses, both Spinoza and Freud find the halakhic (i.e., legal) core of collectivity to be expressed in and as social mediation. Moreover, both thinkers discover that the occlusion of this core leads to a collective trauma (in Freud’s sense), the symptom of which is the (...)
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  34. Jeffrey A. Bernstein (2008). Aggadic Moses. Idealistic Studies 38 (1/2):3-21.
    This paper attempts to explore the problem of collective identity and its subsequent historical legacies through a reading of Spinoza’s and Freud’s respective accounts of Moses. In working their way through the aggadah (i.e., legend) of Moses, both Spinoza and Freud find the halakhic (i.e., legal) core of collectivity to be expressed in and as social mediation. Moreover, both thinkers discover that the occlusion of this core leads to a collective trauma (in Freud’s sense), the symptom of which is the (...)
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  35. Jeffrey A. Bernstein (2008). Editor's Note. Idealistic Studies 38 (1-2):1-1.
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  36. J. M. Bernstein (2007). Freedom From Nature? Post-Hegelian Reflections on the End(s) of Art. In Stephen Houlgate (ed.), Hegel and the Arts. Northwestern University Press.
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  37. J. M. Bernstein (2007). Promising and Civil Disobedience (Arendt's Political Modernism). Graduate Faculty Philosophy Journal 28 (1):47-60.
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  38. Jm Bernstein (2007). Front and Back Covet Image: DJ Simpson: JorreyCanyon 2003 (2440 X 2440 X 20mm), Gloss HPL on Birth Plywood. Front Cover Photograph by Hannah Jamieson: DJ Simpson at the Mead Gallery, Warwick Arts Centre: Exhibition Mated by Sarah Shaigosky and Ronnie Simpson. [REVIEW] In Diarmuid Costello & Jonathan Vickery (eds.), Art: Key Contemporary Thinkers. Berg. 215.
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  39. Jm Bernstein (2007). Theodoradorno 102. In Diarmuid Costello & Jonathan Vickery (eds.), Art: Key Contemporary Thinkers. Berg. 102.
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  40. Jm Bernstein & Tj Clark (2007). Diarmuid Costello i Jonathan Vickery rh. In Diarmuid Costello & Jonathan Vickery (eds.), Art: Key Contemporary Thinkers. Berg. 218.
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  41. J. M. Bernstein (2006). Review of Martin Jay, Songs of Experience: Modern American and European Variations on a Universal Theme. [REVIEW] Notre Dame Philosophical Reviews 2006 (7).
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  42. J. M. Bernstein (2005). Suffering Injustice: Misrecognition as Moral Injury in Critical Theory. International Journal of Philosophical Studies 13 (3):303 – 324.
    It is the persistence of social suffering in a world in which it could be eliminated that for Adorno is the source of the need for critical reflection, for philosophy. Philosophy continues and gains its cultural place because an as yet unbridgeable abyss separates the social potential for the relief of unnecessary human suffering and its emphatic continuance. Philosophy now is the culturally bound repository for the systematic acknowledgement and articulation of the meaning of the expanse of human suffering within (...)
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  43. Jeffrey A. Bernstein (2005). On the Interval Between Negative and Positive Philosophy in Schelling's Thought. Review of the Conspiracy of Life: Meditations on Schelling and His Time by Jason M. Wirth. Research in Phenomenology 35 (1):343-350.
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  44. Jerome S. Bernstein (2005). Living in the Borderland: The Evolution of Consciousness and the Challenge of Healing Trauma. Brunner-Routledge.
    Living in the Borderland addresses the evolution of Western consciousness and describes the emergence of the 'Borderland,' a spectrum of reality that is beyond the rational yet is palpable to an increasing number of individuals. Building on Jungian theory, Jerome Bernstein argues that a greater openness to transrational reality experienced by Borderland personalities allows new possibilities for understanding and healing confounding clinical and developmental enigmas. In three sections, this book charts the evolution of Western consciousness, examines the psychological and clinical (...)
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  45. J. M. Bernstein (2004). Mimetic Rationality and Material Inference : Adorno and Brandom. Revue Internationale de Philosophie 1:7-23.
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  46. J. M. Bernstein (2004). Readymades, Monochromes, Etc.: Nominalism and the Paradox of Modernism. Diacritics 32 (1):83-100.
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  47. J. M. Bernstein (2004). Review of Michael Kelly, Iconoclasm and Aesthetics. [REVIEW] Notre Dame Philosophical Reviews 2004 (3).
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  48. Jay M. Bernstein (2004). Negative Dialectic as Fate: Adorno and Hegel. In Tom Huhn (ed.), The Cambridge Companion to Adorno. Cambridge University Press. 19--50.
     
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  49. Jeffrey Bernstein (2004). Dialectics of Enlightenment. Idealistic Studies 34 (2):131-150.
    This article explores the recent reception of the German Idealist tradition within the English-speaking philosophical world. Texts by four authors—Fredrick Beiser, Richard Velkley, Dennis Schmidt, and Gregg Horowitz—are examined as to their respective participation in what I call a materialist appropriation of German Idealism. In this article, I explore (1) what the term ‘materialism’ means in this context and (2) the reasons for such a new interpretation. I hold that this interpretation is utilized as a response to the Enlightenment priority (...)
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