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  1. James Williams (2006). Gilles Deleuze's "Difference and Repetition": A Critical Introduction and Guide. Journal of Nietzsche Studies 31 (221):61-62.
     
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  2. James Williams (2005). Understanding Poststructuralism. Acumen Pub..
    Understanding Poststructuralism presents a lucid guide to some of the most exciting and controversial ideas in contemporary thought. This is the first introduction to poststructuralism through its major theorists - Derrida, Deleuze, Foucault, Lyotard, Kristeva - and their central texts. Each chapter takes the reader through a key text, providing detailed summaries of the main points of each and a critical and detailed analysis of their central arguments. Ideas are clearly explained in terms of their value to both critical thinking (...)
     
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  3.  61
    James Williams (2009). If Not Here, Then Where? On the Location and Individuation of Events in Badiou and Deleuze. Deleuze Studies 3 (1):97-123.
    This paper sets out a series of critical contrasts between Alain Badiou and Gilles Deleuze's philosophies of the event. It does so in the context of some likely objections to their positions from a broadly analytic position. These objections concern problems of individuation and location in space-time. The paper also explains Deleuze and Badiou's views on the event through a literary application on a short story by John Cheever. In conclusion it is argued that both thinkers have good answers to (...)
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  4. René Girard & James G. Williams (1996). The Girard Reader. Monograph Collection (Matt - Pseudo).
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  5.  88
    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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  6.  54
    James Williams (2010). Immanence and Transcendence as Inseparable Processes: On the Relevance of Arguments From Whitehead to Deleuze Interpretation. Deleuze Studies 4 (1):94-106.
    It is argued in this paper that recent work on immanence and transcendence in Whitehead scholarship, notably by Basile and Nobo, provides helpful guidelines and ideas for work on problems regarding immanence in Deleuze's philosophy. By following arguments on theism and naturalism in the reception of Whitehead, it argues that Deleuze's philosophy depends on reciprocal relations between that actual and the virtual such that they cannot be considered as separate without also being incomplete. It is then shown that Deleuze's philosophy (...)
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  7. 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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  8.  32
    James Williams, Darwin the Scientist.
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  9.  21
    James D. Williams (2009). Belief Versus Acceptance: Why Do People Not Believe in Evolution? Bioessays 31 (11):1255-1262.
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  10.  25
    Norbert Lohfink & James G. Williams (1995). The Destruction of the Seven Nations in Deuteronomy and the Mimetic Theory. Contagion: Journal of Violence, Mimesis, and Culture 2 (1):103-117.
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  11. James Williams (1995). Gilles Deleuze, Difference and Repetition. [REVIEW] Philosophy in Review 15:233-235.
     
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  12.  18
    James Williams (1998). Lyotard: Towards a Postmodern Philosophy. Polity Press.
    Jean-Francois Lyotard was one of the most influential European thinkers in recent decades.
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  13.  17
    James Williams (2008). Correspondence Why Deleuze Doesn't Blow the Actual on Virtual Priority. A Rejoinder to Jack Reynolds. Deleuze Studies 2 (1):97-100.
    Your classic Jaguar XK 120 stands useless by the roadside. Why? Because you gave priority to the admittedly gorgeous 6 cylinder straight six engine; because you privileged the highest value part. Rubber pipes perish, though, and now thanks to a leak in a cheap hose the head gasket has blown. You are stranded and facing a costly bill. More seriously, your mechanical gaffe is a sign of your misunderstanding of Deleuze. Like Sir William Lyons, he engineers systems where the concept (...)
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  14. James Williams (1995). Gilles Deleuze, Difference and Repetition Reviewed By. Philosophy in Review 15 (4):233-235.
     
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  15.  16
    James G. Williams (1994). History-Writing as Protest: Kingship and the Beginning of Historical Narrative. Contagion: Journal of Violence, Mimesis, and Culture 1 (1):91-110.
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  16.  64
    James Williams (2008). Gilles Deleuze and Michel Henry: Critical Contrasts in the Deduction of Life as Transcendental. Sophia 47 (3):265-279.
    To address the theological turn in phenomenology, this paper sets out critical arguments opposing the theist phenomenology of Michel Henry and Gilles Deleuze’s philosophy of the event. Henry’s phenomenology has been overlooked in recent commentaries compared with, for example, Jean-Luc Marion’s work. It will be shown here that Henry’s philosophy presents a detailed novel turn in phenomenology structured according to critical moves against positions developed from Husserl, Heidegger, and Merleau-Ponty. This demonstration is done through a strong contrast with Deleuze and (...)
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  17.  18
    James Williams (2000). Lyotard and the Political. Routledge.
    Lyotard and the Political is the first book to consider the full range of the French philosopher Francois Lyotard's political thought and its broader implications. Author James Williams clearly and carefully traces the development of Lyotard's thought from his early Marxist essays on the Algerian struggle for independence to his break with the thought of Marx and Freud. This book explains why Lyotard lost his belief in revolutionary politics and seeks to draw out the positive and negative consequences of this (...)
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  18. James Williams (2000). Deleuze's Ontology and Creativity: Becoming in Architecture. Pli: The Warwick Journal of Philosophy 9:200-219.
     
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  19. James D. Williams (1998). Lyotard: Towards a Postmodern Philosophy. Polity.
    Jean-Francois Lyotard was one of the most influential European thinkers in recent decades. He was a leading participant in debates about post-modernism and the decline of Marxism, and he made important contributions to ethics, aesthetics and political philosophy. In this authoritative introduction, Williams tracks the development of Lyotard's thought from his early writings on the libidinal economy to his more recent work on the post-modern condition. Williams argues that despite the wide-ranging character of Lyotard's writings, they are animated by a (...)
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  20.  3
    James Williams (2016). Do No Harm: The Extended Mind Model and the Problem of Delayed Damage. Sophia 55 (1):71-82.
    I argue in this essay that there can be harm due to philosophy that is not directly expressed in violent imagery. The harm is instead a concealed and delayed detrimental effect of an assumption of non-violence in a working model, defined as a picture of a field of enquiry and the methods required to approach it. Theses for the extended mind, as developed by Andy Clark and others, lead to a form of harm that follows from the models they work (...)
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  21.  15
    James Williams (2011). The Singularity Is Near. Philosophy Now 86:43-44.
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  22.  17
    James Williams (2011). The Force of the Virtual: Deleuze, Science, and Philosophy. International Studies in the Philosophy of Science 25 (3):300 - 302.
    International Studies in the Philosophy of Science, Volume 25, Issue 3, Page 300-302, September 2011.
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  23.  15
    James Williams (2010). Against Oblivion and Simple Empiricism. Journal of Philosophy: A Cross-Disciplinary Inquiry 5 (11):25-34.
    This article discusses Gilles Deleuze’s article ‘Immanence: a life. . .’ in relation to two problems. The first is the problem of empirical oblivion, or the way any record of an event involves a forgetting of aspects of that event which may later turn out to be of great significance. The second is the problem of latent significance, that is, of how events missed in the past remain latent and can be - perhaps ought to be–returned to in the future. (...)
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  24.  1
    James G. L. Williams (1964). A Resonance Theory of "Microvibrations": A Reply to Rohracher. Psychological Review 71 (6):526-527.
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  25.  4
    James Williams & Peter Eisenman (1995). Reworking Eisenman. Philosophical Quarterly 45 (178):109.
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  26.  4
    James Williams (2010). On the Problem of Selection in Events for Deleuze and Davidson. In Postanalytic and Metacontinental: Crossing Philosophical Divides. Continuum
  27.  13
    James G. Williams (1990). On the Formalization of Semantic Conventions. Journal of Symbolic Logic 55 (1):220-243.
    This paper discusses six formalization techniques, of varying strengths, for extending a formal system based on traditional mathematical logic. The purpose of these formalization techniques is to simulate the introduction of new syntactic constructs, along with associated semantics for them. We show that certain techniques (among the six) subsume others. To illustrate sharpness, we also consider a selection of constructs and show which techniques can and cannot be used to introduce them. The six studied techniques were selected on the basis (...)
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  28.  4
    James Williams (2011). Objects in Manifold Times: Deleuze and the Speculative Philosophy of Objects as Processes. Cosmos and History: The Journal of Natural and Social Philosophy 7 (1):62-75.
    This essay shows how real objects must be processes for Gilles Deleuze. These processes are determined by his account of time as a nine-fold manifold of processes deduced from Deleuze’s account of three interconnected syntheses of time in his Difference and Repetition . It will also be argued that Deleuze’s philosophy of time is speculative in a broad sense and that Deleuze’s account of the real is opposed to forms of abstraction which associate objects with conceptual, perceptual or transcendental identity. (...)
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  29.  3
    James G. Williams (2014). Dialogue on Sacrifice and Orthodoxy: Reflections on the Schwager-Girard Correspondence. Contagion: Journal of Violence, Mimesis, and Culture 21 (1):47-54.
    My friendship with René Girard and Raymund Schwager has been of utmost significance for my life and work; therefore it is an honor to share some of my reflections on their correspondence. I should point out that I know René Girard much better than I knew Raymund Schwager. I first met Girard in 1987, and I have been with him many times in the classroom, in seminars, in his home, and on the telephone. However, I do feel that in 1991 (...)
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  30.  10
    James Williams (2000). The Last Refuge From Nihilism. International Journal of Philosophical Studies 8 (1):115 – 124.
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  31.  3
    James Williams (2005). Citizenship and the Environment. Contemporary Political Theory 4 (4):473-475.
  32.  5
    Richard Kearney & James Williams (1996). Narrative and Ethics. Aristotelian Society Supplementary Volume 70 (1):29 - 61.
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  33. Morris Ginsberg & James Michel Williams (1924). The Psychology of Society. Journal of Philosophy 21 (10):273-275.
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  34.  1
    James Williams (2010). Against Oblivion and Simple Empiricism: Gilles Deleuze's 'Immanence: A Life. . .'. Journal of Philosophy: A Cross-Disciplinary Inquiry 5 (11):25-34.
    This article discusses Gilles Deleuze’s article ‘Immanence: a life. . .’ in relation to two problems. The first is the problem of empirical oblivion, or the way any record of an event involves a forgetting of aspects of that event which may later turn out to be of great significance. The second is the problem of latent significance, that is, of how events missed in the past remain latent and can be - perhaps ought to be–returned to in the future. (...)
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  35.  1
    James H. Williams (1988). Editor's Introduction. Contemporary Chinese Thought 19 (4):3-13.
    In September 1986, two months before delivering the fiery speeches that ignited the student democracy movement at campuses across China, and four months before his expulsion from the Chinese Communist Party for advocating "bourgeois liberalization," Fang Lizhi was asked during an interview about his views of "political restructuring." Fang responded, "I must start from cosmology in answering this question.".
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  36.  1
    James D. Williams (2011). Sache der Akzeptanz oder des Glaubens? In Dittmar Graf (ed.), Evolutionstheorie-Akzeptanz Und Vermittlung Im Europäischen Vergleich. Springer 99.
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  37. Keith Crome & James Williams (eds.) (2006). The Lyotard Reader and Guide. Edinburgh University Press.
    The Lyotard Reader and Guide is a one-stop companion to Lyotard's thought. It covers the full range of his works, from his three main books ( Discours, figure; Libidinal Economy; and The Differend) and up to his influential essays in The Inhuman and Postmodern Fables. -/- The readings are organized into sections on philosophy, politics, art, and literature. Several have never before been translated into English. Detailed introductions to each section by two leading Lyotard scholars explain the philosopher's key ideas (...)
     
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  38. Sandor Goodhart, Jorgen Jorgensen, Tom Ryba & James Williams (eds.) (2009). For Rene Girard: Essays in Friendship and in Truth. Michigan State University Press.
    In his explorations of the relations between the sacred and violence, René Girard has hit upon the origin of culture — the way culture began, the way it continues to organize itself. The way communities of human beings structure themselves in a manner that is different from that of other species on the planet. Like Albert Einstein, Sigmund Freud, Émile Durkheim, Martin Buber, or others who have changed the way we think in the humanities or in the human sciences, Girard (...)
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  39. Alex Hughes & James S. Williams (2001). Gender and French Cinema. Monograph Collection (Matt - Pseudo).
     
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  40. James G. Williams (1995). Book Review: Job, Boethius, and Epic Truth. [REVIEW] Philosophy and Literature 19 (2):379-380.
  41. James Williams (1984). A Note On Athenian Chronology, 319/8-318/7 B.C. Hermes 112 (3):300-305.
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  42. James Williams (2004). Architectural Philosophy: Repetition, Function, Alterity. [REVIEW] Pli 15.
     
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  43. James G. L. Williams (1963). A Resonance Theory of "Microvibrations.". Psychological Review 70 (6):547-558.
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  44. James Williams (2011). Book: The Singularity Is Near-by Ray Kurzweil. Philosophy Now 86:43.
     
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  45. James Williams (2011). Event. In Charles J. Stivale (ed.), Gilles Deleuze: Key Concepts. Mcgill-Queen's University Press
     
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  46. James Williams (2012). Editorial Note. Critical Inquiry 38 (4):902.
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  47. James D. Williams (2011). Evolution und Kreationismus im Schulunterricht aus Sicht Großbritanniens. Ist Evolution eine Sache der Akzeptanz oder des Glaubens? In Dittmar Graf (ed.), Evolutionstheorie-Akzeptanz Und Vermittlung Im Europäischen Vergleich. Springer 99--118.
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  48. James Williams (2005). How Radical is the New? Deleuze and Bachelard on the Problems of Completeness and Continuity in Dialectics. Pli 16.
     
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  49. James Williams (2000). Lyotard and the Political. Routledge.
    _Lyotard and the Political_ is the first book to consider the full range of the political thought of the French philosopher François Lyotard and its broader implications for an understanding of the political. James Williams clearly and carefully traces the development of Lyotard's thought from his early Marxist essays on the Algerian struggle for independence to his break with the thought of Marx and Freud. This is compared with Lyotard's later, highly influental writings on the politics of desire and his (...)
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  50. James D. Williams (2013). Lyotard: Towards a Postmodern Philosophy. Polity.
    Jean-Francois Lyotard was one of the most influential European thinkers in recent decades. He was a leading participant in debates about post-modernism and the decline of Marxism, and he made important contributions to ethics, aesthetics and political philosophy. In this authoritative introduction, Williams tracks the development of Lyotard's thought from his early writings on the libidinal economy to his more recent work on the post-modern condition. Williams argues that despite the wide-ranging character of Lyotard's writings, they are animated by a (...)
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