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Profile: Jack Alan Reynolds
Profile: Jack Alan Reynolds (Deakin University)
  1.  33
    Jack Reynolds, Leesa Davis & Matthew Sharpe (2016). Philosophy, Violence, Metaphor. Sophia 55 (1):1-4.
  2. Jack Reynolds & Jon Roffe (2006). Deleuze and Merleau-Ponty: Immanence, Univocity and Phenomenology. Journal of the British Society of Phenomenology 37 (3):228-51.
    This paper will seek firstly to understand Deleuze’s main challenges to phenomenology, particularly as they are expressed in The Logic of Sense and What is Philosophy?, although reference will also be made to Pure Immanence and Difference and Repetition. We will then turn to a discussion of one of the few passages in which Deleuze directly engages with Merleau-Ponty, which occurs in the chapter on art in What is Philosophy? In this text, he and Guattari offer a critique of what (...)
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  3.  28
    Jack Reynolds (2016). Phenomenology and Naturalism: A Hybrid and Heretical Proposal. International Journal of Philosophical Studies 24 (3):393-412.
    In this paper I aim to develop a largely non-empirical case for the compatibility of phenomenology and naturalism. To do so, I will criticise what I take to be the standard construal of the relationship between transcendental phenomenology and naturalism, and defend a ‘minimal’ version of phenomenology that is compatible with liberal naturalism in the ontological register and with weak forms of methodological naturalism, the latter of which is understood as advocating ‘results continuity’, over the long haul, with the relevant (...)
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  4.  31
    Jack Reynolds (2016). Philosophy’s Shame: Reflections on an Ambivalent/Ambiviolent Relationship with Science. Sophia 55 (1):55-70.
    In this paper, I take inspiration from some themes in Ann Murphy’s recent book, Violence and the Philosophical Imaginary, especially her argument that philosophy’s identity and relation to itself depends on an intimate relationship with that which is designated as not itself, the latter of which is a potential source of shame that calls for some form of response. I argue that this shame is particularly acute in regard to the natural sciences, which have gone on in various ways to (...)
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  5.  16
    Jack Reynolds (2016). Philosophy’s Shame: Reflections on an Ambivalent/Ambiviolent Relationship with Science. Sophia 55 (1):55-70.
    In this paper, I take inspiration from some themes in Ann Murphy’s recent book, Violence and the Philosophical Imaginary, especially her argument that philosophy’s identity and relation to itself depends on an intimate relationship with that which is designated as not itself, the latter of which is a potential source of shame that calls for some form of response. I argue that this shame is particularly acute in regard to the natural sciences, which have gone on in various ways to (...)
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  6. Jack Reynolds (2007). Wounds and Scars: Deleuze on the Time (and the Ethics) of the Event. Deleuze Studies 2 (1):15.
    This essay examines Deleuze's account of time and the wound in The Logic of Sense and, to a lesser extent, in Difference and Repetition. As such, it will also explicate his understanding of the event, as well as the notoriously opaque ethics of counter-actualisation that are bound up with it, before raising certain problems that are associated with the transcendental and ethical priority that he accords to the event and what he calls the time of Aion. I will conclude by (...)
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  7.  94
    Jack Reynolds (2007). Wounds and Scars: Deleuze on the Time and Ethics of the Event. Deleuze Studies 1 (2):144-166.
    This paper explores the idea that Deleuze’s oeuvre is best understood as a philosophy of the wound, synonymous with a philosophy of the event. Although this wound/scar typology may appear to be a metaphorical conceit, the motif of the wound recurs frequently and perhaps even symptomatically in many of Deleuze’s texts, particularly where he is attempting to delineate some of the most important differences (transcendental, temporal, and ethical) between himself and his phenomenological predecessors. I raise some some potential problems for (...)
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  8.  29
    Jack Reynolds (2009). The Master-Slave Dialectic and the “Sado-Masochistic Entity”. Angelaki 14 (3):11-26.
  9.  45
    Jack Reynolds (2014). Existentialism, Philosophy Of. In Michael T. Gibbons (ed.), Encyclopedia of Political Thought. Wiley-Blackwell 1194–1199.
    This chapter examines the connections between French existentialism and politics. Fellow travellers like Sartre, Merleau-Ponty, and de Beauvoir saw themselves as engaging with two theoretical trajectories that for them dominated the mid-twentieth century intellectual milieu, one of which was ostensibly apolitical (phenomenology), the other of which involved a politicised understanding of philosophy (Marxism). Part of the motivation behind renewing phenomenology as existential phenomenology, as opposed to classical Husserlian phenomenology, was to allow them both to comprehend what was taking place during (...)
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  10.  27
    Jack Reynolds (2008). Deleuze’s Other-Structure. Symposium 12 (1):67-88.
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  11.  27
    Jack Reynolds (2002). Merleau-Ponty, Levinas, and the Alterity of the Other. Symposium 6 (1):63-78.
  12. Jack Reynolds (2013). Phenomenology and Virtue Ethics: Complementary Anti-Theoretical Methodological and Ethical Trajectories? In K. Hermberg P. Gyllenhammer (ed.), Phenomenology and Virtue Ethics. Continuum
    In this paper, I argue that the negative injunctions against certain ways of conceiving of the ethico-political that we can draw explicitly from the methodological strictures of phenomenology are also consistent with some of the core more positive dimensions of contemporary virtue ethics (especially at the more anti-theoretical end of the virtue ethical spectrum), and that central aspects of virtue ethics are consistent with most of the explicit reflections on ethical matters proffered by canonical phenomenologists.
     
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  13.  67
    Jack Reynolds (2008). Transcendental Priority and Deleuzian Normativity. Deleuze Studies 3 (1):15.
    I am grateful that someone whose work I greatly admire could be the philosopher to so eloquently and succinctly cut to the heart of the problem that I posed in the previous issue of Deleuze Studies. James Williams' critical reply leaves me, prima facie, confronted by a stark alternative: either I have misunderstood Deleuze, or I have illustrated problems and lacunae in Deleuze. I will suggest, however, that this is a false alternative, and that Williams' and my divergent accounts of (...)
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  14.  36
    Jack Reynolds (2010). Time Out of Joint: Between Phenomenology and Poststructuralism. Parrhesia: A Critical Journal of Philosophy (9):55-64.
    In this essay, I take off from Nathan Widder’s impressive book, Reflections on Time and Politics, by highlighting what I take to be one of the major internal differences within continental philosophy that Widder’s book helps to make manifest: that between phenomenology and post-structuralism (which includes the renewed interest in, and use of, Nietzsche and Bergson’s work by poststructuralist philosophers). While many deplore the use of umbrella terms like these, I hope to be able to proffer some useful generalisations about (...)
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  15.  34
    Peter Gratton & Jack Reynolds, Jacques Derrida. Oxford Bibliographies Online.
    Surveys and introduces selected scholarship on the thought of Jacques Derrida.
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  16.  92
    George Duke, Elena Walsh, Jack Reynolds & James Chase (2010). Post-Analytic Philosophy : Overcoming the Divide. In James Williams, Jack Reynolds, James Chase & Edwin Mares (eds.), Postanalytic and Metacontinental: Crossing Philosophical Divides. Continuum
    This essay uses citational analyses to argue that most of the philosophers considered "postanalytic" - Wittgenstein, McDowell, Davidson, and Rorty - are not, in fact, genuine figures of rapprochement, since the particular essays cited, and/or the background literature that is cited, are not shared in common between the standard-bearing analytic and continental journals.
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  17. Felicity Joseph & Jack Reynolds (2011). Existentialism, Phenomenology and Philosophical Method. In Felicity Joseph, Jack Reynolds & Ashley Woodward (eds.), Continuum Companion to Existentialism. Continuum
    This chapter explores some of the similarities and differences in the philosophical methods of five philosophers often considered existentialists: Heidegger, Sartre, Merleau-Ponty, de Beauvoir and Marcel. The relationship between existentialism and phenomenological methods, as well as transcendental reasoning in general, is examined.
     
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  18. Jack Reynolds (2004). Derrida and Deleuze on Time and the Future. Borderlands 3 (1):15.
    This paper compares the "future politics", and the philosophies of time, of Derrida and Deleuze.
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  19. Matheson Russell & Jack Reynolds (2011). Transcendental Arguments About Other Minds and Intersubjectivity. Philosophy Compass 6 (5):300-11.
    This article describes some of the main arguments for the existence of other minds, and intersubjectivity more generally, that depend upon a transcendental justification. This means that our focus will be largely on ‘continental’ philosophy, not only because of the abiding interest in this tradition in thematising intersubjectivity, but also because transcendental reasoning is close to ubiquitous in continental philosophy. Neither point holds for analytic philosophy. As such, this essay will introduce some of the important contributions of Edmund Husserl, Martin (...)
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  20. Jack Reynolds (2010). Common Sense and Philosophical Methodology: Some Metaphilosophical Reflections on Analytic Philosophy and Deleuze. Philosophical Forum 41 (3):231-258.
    On the question of precisely what role common sense (or related datum like folk psychology, trust in pre-theoretic/intuitive judgments, etc.) should have in reigning in the possible excesses of our philosophical methods, the so-called ‘continental’ answer to this question, for the vast majority, would be “as little as possible”, whereas the analytic answer for the vast majority would be “a reasonably central one”. While this difference at the level of both rhetoric and meta-philosophy is sometimes – perhaps often – problematised (...)
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  21. Jack Reynolds (2006). Negotiating the Non-Negotiable: Rawls, Derrida and the Intertwining of Political Calculation and Ultra-Politics. Theory and Event 9 (3):15.
    I examine the relationship that obtains between the work of Derrida and Rawls, not least because of the conviction that Derrida (and post-structuralism more generally) offers certain invaluable things to political thought that analytic political philosophy would do well to take account of, particularly as concerns the relation between time and politics. In Derrida’s case, his emphasis on the radical difference of the future, the ‘to come’, serves as a guardrail against political absolutisms of all sorts. On his view, when (...)
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  22.  69
    Jack Reynolds (2004). Possible and Impossible, Self and Other, and the Reversibility of Merleau-Ponty and Derrida. Philosophy Today 48 (1):35-49.
    This essay examines some of Derrida’s most famous ‘possible-impossible’ aporias, including his discussions of giving, hospitality, forgiveness, and mourning. He argues that the condition of the possibility of such themes is also, and at once, the condition of their impossibility. In order to reveal the shared logic upon which these aporias rely, and also to raise some questions about their persuasive efficacy, it will be argued that of the two polarities evoked by each of his possible-impossible aporias, the ‘impossible’ term (...)
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  23. Jack Reynolds & Ashley Woodward (2011). Existentialism and Poststructuralism: Some Unfashionable Observations. In Felicity Joseph, Jack Reynolds & Ashley Woodward (eds.), Continuum Companion to Existentialism. Continuum 260.
    This chapter challenges the received doxa that the generation of ‘poststructuralist’ philosophers broke decisively with existentialism and rendered it out of date, a mere historical curiosity. Drawing on recent research in the area, it draws some lines of influence, and even argues for some surprising points of commonality, between existentialism and poststructuralism. At least some of the core philosophical ideas of poststructuralists such as Michel Foucault, Jacques Derrida and Gilles Deleuze bear more in common with existentialism than is often supposed. (...)
     
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  24.  91
    Jack Reynolds (2008). Deleuze's Other-Structure: Beyond the Master-Slave Dialectic, But at What Cost? Symposium: The Canadian Journal of Continental Philosophy 12 (1):67-88.
    Deleuze suggests that his work grounds a new conception of the Other–the Other as expression of a possible world, as a structure that precedes any subsequent dialectical mediation, including the master-slave dialectic of social relations. I will argue, however, that the ethico-political injunction that Deleuze derives from his analysis of the 'other-structure' confronts a different problem. It commits Deleuze to either tacitly prescribing a romantic morality of difference that valorizes expressive encounters without 'relations of explication' and any kind of pre-understanding (...)
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  25. Jack Reynolds (2010). Problems of Other Minds: Solutions and Dissolutions in Analytic and Continental Philosophy. Philosophy Compass 5 (4):326-335.
    While there is a great diversity of treatments of other minds and inter-subjectivity within both analytic and continental philosophy, this article specifies some of the core structural differences between these treatments. Although there is no canonical account of the problem of other minds that can be baldly stated and that is exhaustive of both traditions, the problem(s) of other minds can be loosely defined in family resemblances terms. It seems to have: (1) an epistemological dimension (How do we know that (...)
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  26.  78
    Jack Reynolds (2006). Dreyfus and Deleuze on l'Habitude, Coping, and Trauma in Skill Acquisition. International Journal of Philosophical Studies 14 (4):539 – 559.
    One of the more important and under-thematized philosophical disputes in contemporary European philosophy pertains to the significance that is given to the inter-related phenomena of habituality, skilful coping, and learning. This paper examines this dispute by focusing on the work of the Merleau-Ponty and Heidegger-inspired phenomenologist Hubert Dreyfus, and contrasting his analyses with those of Gilles Deleuze, particularly in Difference and Repetition. Both Deleuze and Dreyfus pay a lot of attention to learning and coping, while arriving at distinct conclusions about (...)
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  27.  79
    James Chase & Jack Reynolds (2010). The Fate of Transcendental Reasoning in Contemporary Philosophy. In James Williams, Jack Reynolds, James Chase & Edwin Mares (eds.), Postanalytic and Metacontinental: Crossing Philosophical Divides. Continuum
    A significant methodological difference between analytic and continental philosophers comes out in their differing attitudes to transcendental reasoning. It has been an object of concern to analytic philosophy since the dawn of the movement around the start of the twentieth century, and although there was briefly a mini-industry on the validity of transcendental arguments following Peter Strawson’s prominent use of them, discussion of their acceptability – usually with a negative verdict – is far more common than their positive use within (...)
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  28.  79
    Jack Reynolds, James Chase, James Williams & Edwin Mares (2010). Introduction: Post-Analytic and Meta-Continental Philosophy. In James Williams, Jack Reynolds, James Chase & Edwin Mares (eds.), Postanalytic and Metacontinental: Crossing Philosophical Divides. Continuum
    This chapter sketches some of the difficulties involved in defining analytic and continental philosophy, but begins to elaborate an argument for the centrality of methodology to the 'divide'.
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  29.  56
    Jack Reynolds (2013). Dan Zahavi, Ed. , The Oxford Handbook of Contemporary Phenomenology . Reviewed By. Philosophy in Review 33 (6):500-506.
  30. Jack Reynolds (2002). Merleau-Ponty, Levinas, and the Alterity of the Other. Symposium: The Canadian Journal of Continental Philosophy 6 (1):63-78.
    Suggesting that phenomenology results in an “imperialism of the same” that considers the other only in terms of their effect upon the subject rather than in their genuine alterity, Levinas initiates a line of thought that can still be discerned in the work of Foucault, Derrida and Claude Lefort. However, this paper argues that Merleau-Ponty’s work is capable of avoiding this line of criticism, and that his position is an important alternative to the more dominant Derridean and Levinasian conceptions of (...)
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  31.  81
    Jack Reynolds (2008). Transcendental Priority and Deleuzian Normativity. A Reply to James Williams. Deleuze Studies 2 (1):101-108.
    I am grateful that someone whose work I greatly admire could be the philosopher to so eloquently and succinctly cut to the heart of the problem that I posed in the previous issue of Deleuze Studies. James Williams' critical reply leaves me, prima facie, confronted by a stark alternative: either I have misunderstood Deleuze, or I have illustrated problems and lacunae in Deleuze. I will suggest, however, that this is a false alternative, and that Williams' and my divergent accounts of (...)
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  32.  38
    Jack Reynolds (2014). Transcendental Pragmatics? Pragmatism, Deleuze, and Metaphilosophy. In Sean Bowden, Simone Bignall & Paul Patton (eds.), Deleuze and Pragmatism. Routledge 235-46.
    In this chapter I juxtapose the methodological commitments of Gilles Deleuze with some different forms of contemporary neo-pragmatism developed by Nicholas Rescher, Sami Pihlstrom and Joseph Margolis. Focusing upon their respective conceptions of transcendental reasoning, naturalism, and common sense, I conclude that Deleuze’s philosophy challenges some core aspects of contemporary neo-pragmatism, and hence also the prospects for a rapprochement that might warrant the name of "transcendental pragmatics".
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  33.  71
    Jack Reynolds (2009). "Continental Philosophy and Chickening Out". International Journal of Philosophical Studies 17 (2):255-72.
    This paper critically engages with Simon Glendinning’s The Idea of Continental Philosophy. Glendinning purports to show that there can be no coherent philosophical understanding of continental philosophy as comprising any sort of distinct or unified tradition. In this paper, however, I raise some questions about the largely unilateral direction in which his account of the motives for the divide is pursued: analytic philosophy is envisaged as pathologically projecting the internal and unavoidable threat of philosophical failure upon an external ‘continental’ other. (...)
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  34.  95
    Jack Reynolds (2006). Sadism and Masochism: A Symptomatology of Analytic and Continental Philosophy. Parrhesia 1 (1):15.
    There has recently been a plethora of attempts to understand the key differences that separate the analytic and continental traditions of philosophy, often involving either painstaking descriptions of the divergent argumentative techniques and methodologies that concern them, or comparatively examining in detail the work of certain major theorists in both traditions (e.g. Rawls and Derrida, Lewis and Deleuze). While partly drawing on these two approaches, in this particular essay I instead propose a rather more speculative way of teasing out the (...)
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  35. Jack Reynolds (2003). Jacques Derrida, Negotiations: Interventions and Interviews, 1971-2001 Reviewed By. Philosophy in Review 23 (2):94-96.
     
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  36.  70
    Jack Reynolds (2002). Habituality and Undecidability: A Comparison of Merleau-Ponty and Derrida on the Decision. International Journal of Philosophical Studies 10 (4):449 – 466.
    This essay examines the relationship that obtains between Merleau-Ponty and Derrida through exploring an interesting point of dissension in their respective accounts of decision-making. Merleau-Ponty's early philosophy emphasizes the body-subject's tendency to seek an equilibrium with the world (by acquiring skills and establishing what he refers to as 'intentional arcs'), and towards deciding in an embodied and habitual manner that minimizes any confrontation with what might be termed a decision-making aporia. On the other hand, in his later writings, Derrida frequently (...)
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  37.  55
    Jack Reynolds (2012). Time, Philosophy and Chronopathologies. Parrhesia (15):64-80.
    This essay is an elaboration on some central themes and arguments from my recent book, Chronopathologies: Time and Politics in Deleuze, Derrida, Phenomenology and Analytic Philosophy (Rowman and Littlefield 2012). There is hence an element of generality to this essay that the book itself is better able to justify. But a short programmatic piece has its own virtues, especially for those of us who are time poor (which is pretty much everyone in contemporary academia). Moreover, it adds a dimension to (...)
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  38.  66
    Jack Reynolds (2011). The Analytic/Continental Divide: A Contretemps? In Graham Oppy & Nick Trakakis (eds.), The Antipodean Philosopher: Volume 1, Public Lectures in Australia and New Zealand. Rowman and Littlefield
    In the late 1980s, the American economist Jeremy Rifkin claimed that “a battle is brewing over the politics of time” because he felt that the pivotal issue of the twenty first century would be the question of time and who controlled it. I argue in this chapter that a battle over the politics of time (and the metaphysics of time) is also a major part of what is at stake in the differences between analytic and continental philosophy. Very different philosophies (...)
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  39. Jack Reynolds (forthcoming). Merleau-Ponty's Gordian Knot: Transcendental Phenomenology, Empirical Science, and Naturalism. Continental Philosophy Review.
    In this paper, I want to explore a series of fertile ambiguities that Maurice Merleau-Ponty's work is premised upon and which are of major interest to contemporary philosophy today. These ambiguities concern some of the central methodological commitments of Merleau-Ponty's work, in particular: 1. his commitment (or otherwise) to transcendental phenomenology and his renovation of that tradition; and 2. his sustained engagement with empirical sciences (on an apparently level playing-field) that seems to deny the methodological autonomy of either philosophy or (...)
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  40.  62
    Martin Cohen & Jack Reynolds (2000). At the Festival of Philosophy. Philosophy Now 28:38-39.
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  41.  97
    Jack Reynolds (2009). The Master-Slave Dialectic and the 'Sado-Masochistic Entity': Some Objections. Angelaki: Journal of the Theoretical Humanities 14 (3):11-25.
    Hegel’s famous analyses of the ‘master-slave dialectic’, and the more general struggle for recognition which it is a part of, have been remarkably influential throughout the nineteenth and twentieth centuries. Bound up with the dominance of this idea, however, has been a corresponding treatment of sadism and masochism as complicit projects that are mutually necessary for one another in a manner that is structurally isomorphic with the way in which master and slave depend on one another. In clinical diagnoses it (...)
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  42.  93
    Jack Reynolds (2010). Derrida, Friendship, and the Transcendental Priority of the 'Untimely'. Philosophy and Social Criticism 6 (36):663-676.
    This article examines Derrida’s insistence on the contretemps that breaks open time, paying particular attention to Politics of Friendship and the way in which this book envisages the ‘untimely’ as both interrupting, and making possible, friendship. Although I suggest that Derrida’s temporal deconstruction of the Aristotelian distinction between utility and ‘perfect’ friendships is convincing, I also argue that Derrida’s own account of friendship is itself touched by time, in the peculiar sense of ‘touched’ that connotes affected and wounded. Derrida’s work (...)
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  43. James Chase & Jack Reynolds (2010). Analytic Versus Continental: Arguments on the Methods and Value of Philosophy. Routledge.
    Throughout much of the twentieth century, the relationship between analytic and continental philosophy has been one of disinterest, caution or hostility. Recent debates in philosophy have highlighted some of the similarities between the two approaches and even envisaged a post-continental and post-analytic philosophy. Opening with a history of key encounters between philosophers of opposing camps since the late nineteenth century - from Frege and Husserl to Derrida and Searle - the book goes on to explore in detail the main methodological (...)
     
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  44.  86
    Jack Reynolds (2004). Merleau-Ponty and Derrida: Intertwining Embodiment and Alterity. Ohio.
    While there have been many essays devoted to comparing the work of Maurice Merleau-Ponty with that of Jacques Derrida, there has been no sustained book-length treatment of these two French philosophers. Additionally, many of the essays presuppose an oppositional relationship between them, and between phenomenology and deconstruction more generally. -/- Jack Reynolds systematically explores their relationship by analyzing each philosopher in terms of two important and related issues—embodiment and alterity. Focusing on areas with which they are not commonly associated (e.g., (...)
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  45. Jack Reynolds, James Chase, James Williams & Edwin Mares (eds.) (2010). Postanalytic and Metacontinental: Crossing Philosophical Divides. Continuum.
    Analytic and Continental philosophy have become increasingly specialised and differentiated fields of endeavour. This important collection of essays details some of the more significant methodological and philosophical differences that have separated the two traditions, as well as examining the manner in which received understandings of the divide are being challenged by certain thinkers whose work might best be described as post-analytic and meta-continental. -/- Together these essays offer a well-defined sense of the field, of its once dominant distinctions and of (...)
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  46. Jack Reynolds (2005). Jacques Derrida, Rogues: Two Essays on Reason Reviewed By. [REVIEW] Philosophy in Review 25 (5):343-346.
     
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  47. Jack Reynolds (2005). Jacques Derrida, Eyes of the University: Right to Philosophy 2 Reviewed By. Philosophy in Review 25 (5):343-346.
  48.  36
    Jack Reynolds (2015). Direct Perception, Inter-Subjectivity, and Social Cognition: Why Phenomenology is a Necessary but Not Sufficient Condition. The New Yearbook for Phenomenology and Phenomenological Research:333-354.
    In this paper I argue that many of the core phenomenological insights, including the emphasis on direct perception, are a necessary but not sufficient condition for an adequate account of inter-subjectivity today. I take it that an adequate account of inter-subjectivity must involve substantial interaction with empirical studies, notwithstanding the putative methodological differences between phenomenological description and scientific explanation. As such, I will need to explicate what kind of phenomenology survives, and indeed, thrives, in a milieu that necessitates engagement with (...)
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  49. Jack Reynolds (2004). Herman Rapaport, Later Derrida: Reading the Recent Work Reviewed By. Philosophy in Review 24 (1):47-49.
     
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  50. Jack Reynolds (2008). The Implicit and Presupposed Theological Turn in Phenomenology. Sophia 47 (3):261-263.
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