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Profile: J.C. Berendzen (Loyola University, New Orleans)
  1. J. C. Berendzen (2013). Disjunctivism and Perceptual Knowledge in Merleau-Ponty and McDowell. Res Philosophica 91 (3):1-26.
  2. J. C. Berendzen (2010). Coping Without Foundations: On Dreyfus's Use of Merleau-Ponty. International Journal of Philosophical Studies 18 (5):629-649.
    Hubert Dreyfus has recently invoked the work of Maurice Merleau?Ponty in criticizing the ?Myth of the Mental?. In criticizing that supposed myth, Dreyfus argues for a kind of foundationalism that takes embodied coping to be a self?sufficient layer of human experience that supports our ?higher? mental activities. In turn, Merleau?Ponty?s phenomenology is found, in Dreyfus?s recent writings, to corroborate this foundationalism. While Merleau?Ponty would agree with many of Dreyfus?s points, this paper argues that he would not, in fact, agree with (...)
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  3. J. C. Berendzen (2010). Suffering and Theory: Max Horkheimer's Early Essays and Contemporary Moral Philosophy. Philosophy and Social Criticism 36 (9):1019-1037.
    Max Horkheimer does not generally receive the scholarly attention given to other ‘Frankfurt School’ figures. This is in part because his early work seems contradictory, or unphilosophical. For example, Horkheimer seems, at various points (to use contemporary metaethical terms), like a constructivist, a moral realist, or a moral skeptic, and it is not clear how these views cohere. The goal of this article is to show that the contradictions regarding moral theory exist largely on the surface, and that one can (...)
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  4. J. C. Berendzen (2009). Coping with Nonconceptualism: On Merleau-Ponty and McDowell. Philosophy Today 53 (2):162-173.
  5. J. C. Berendzen, Max Horkheimer. Stanford Encyclopedia of Philosophy.
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  6. J. C. Berendzen (2008). Institutional Design and Public Space: Hegel, Architecture, and Democracy. Journal of Social Philosophy 39 (2):291–307.
    Habermas's conception of deliberative democracy could be fruitfully supplemented with a discussion of the "institutional design" of civil society; for example the architecture of public spaces should be considered. This paper argues that Hegel's discussion of architecture in his 'Aesthetics' can speak to this issue. For Hegel, architecture culminates in the gothic cathedral, because of how it fosters reflection on the part of the worshiper. This discussion suggests the possibility that architecture could foster a similar kind of intersubjective reflection. To (...)
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  7. J. C. Berendzen (2008). Postmetaphysical Thinking or Refusal of Thought? Max Horkheimer's Materialism as Philosophical Stance. International Journal of Philosophical Studies 16 (5):695 – 718.
    Frankfurt School critical theory has long opposed metaphysical philosophy because it ignores suffering and injustice. In the face of such criticism, proponents of metaphysics (for example Dieter Henrich) have accused critical theory of not fully investigating the questions is raises for itself, and falling into partial metaphysical positions, despite itself. If one focuses on Max Horkheimer's early essays, such an accusation seems quite fitting. There he vociferously attacks metaphysics, but he also develops a theory that pushes toward metaphysical questions. His (...)
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  8. J. C. Berendzen (2006). Sartre and the Communicative Paradigm in Critical Theory. Philosophy Today 50 (2):190-197.
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