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  1. José Médina (forthcoming). Le Temps Chez Hobbes. Les Études Philosophiques.
    L'analyse des rapports entre les concepts de temps et de mouvement dans la philosophie première de Hobbes permet de confirmer la dimension dynamique de son matérialisme qui ne prend sens qu'avec la théorie unifiée du conatus. Elle nous conduit aussi à reconsidérer le nominalisme radical qu'on lui attribue généralement, à partir d'une interrogation sur le statut de ce que Hobbes appelle la puissance imaginative. The analysis of the relations between the concepts of time and movement in Hobbes' first philosophy allows (...)
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  2. José Medina (2013). An Enactivist Approach to the Imagination: Embodied Enactments and "Fictional Emotions&Quot;. American Philosophical Quarterly 50 (3):317.
    While in the movies or reading a novel, how can we feel terrified by monsters, ghosts, and fictional serial killers? And how can we feel sad or outraged by depictions of cruelty? After all, we know that the imagined threats that we fear do not exist and, therefore, pose no real threat to us; and we know that the instances of cruelty that bring tears to our eyes have not happened. And yet, the fear, the sadness, or the outrage experienced (...)
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  3. José Medina (2013). Josep Corbí, Morality, Self‐Knowledge and Human Suffering (Routledge, London: 2012). Constellations 20 (4):630-632.
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  4. José Medina (2012). Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities. Social Epistemology 26 (2):201-220.
    While in agreement with Miranda Fricker?s context-sensitive approach to hermeneutical injustice, this paper argues that this contextualist approach has to be pluralized and rendered relational in more complex ways. In the first place, I argue that the normative assessment of social silences and the epistemic harms they generate cannot be properly carried out without a pluralistic analysis of the different interpretative communities and expressive practices that coexist in the social context in question. Social silences and hermeneutical gaps are misrepresented if (...)
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  5. José Medina (2012). The Epistemology of Resistance: Gender and Racial Oppression, Epistemic Injustice, and Resistant Imaginations. Oxford University.
    This book explores the epistemic side of racial and sexual oppression. It elucidates how social insensitivities and imposed silences prevent members of different groups from listening to each other.
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  6. José Medina (2011). Pragmatic Pluralism, Multiculturalism, and the New Hispanic. In Gregory Fernando Pappas (ed.), Pragmatism in the Americas. Fordham University Press.
  7. José Medina (2011). Toward a Foucaultian Epistemology of Resistance: Counter-Memory, Epistemic Friction, and Guerrilla Pluralism. Foucault Studies 12:9-35.
    In this paper I argue that Foucaultian genealogy offers a critical approach to practices of remembering and forgetting which is crucial for resisting oppression and dominant ideologies. For this argument I focus on the concepts of counter-history and counter-memory that Foucault developed in the 1970’s. In the first section I analyze how the Foucaultian approach puts practices of remembering and forgetting in the context of power relations, focusing not only on what is remembered and forgotten, but how , by whom, (...)
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  8. José Medina (2011). The Relevance of Credibility Excess in a Proportional View of Epistemic Injustice: Differential Epistemic Authority and the Social Imaginary. Social Epistemology 25 (1):15-35.
    This paper defends a contextualist approach to epistemic injustice according to which instances of such injustice should be looked at as temporally extended phenomena (having developmental and historical trajectories) and socially extended phenomena (being rooted in patterns of social relations). Within this contextualist framework, credibility excesses appear as a form of undeserved epistemic privilege that is crucially relevant for matters of testimonial justice. While drawing on Miranda Fricker's proportional view of epistemic justice, I take issue with its lack of attention (...)
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  9. José Medina (2010). Wittgenstein as a Rebel: Dissidence and Contestation in Discursive Practices. International Journal of Philosophical Studies 18 (1):1 – 29.
    Through a new interpretation of Wittgenstein's rule-following discussions, this article defends a negotiating model of normativity according to which normative authority is always subject to contestation. To refute both individualism and collectivism, I supplement Wittgenstein's Private Language Argument with a Social Language Argument, showing that normativity cannot be monopolized either individually or socially (i.e. it cannot be privatized or collectivized). The negotiating view of normativity here developed lays the foundations of a politics of radical contestation which converges with Chantal Mouffe's (...)
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  10. José M. Medina (2009). James on Truth and Solidarity : The Epistemology of Diversity and the Politics of Specificity. In John J. Stuhr (ed.), 100 Years of Pragmatism: William James's Revolutionary Philosophy. Indiana University Press.
  11. Beatriz Macías Gómez Estern, Josué García Amián & José Antonio Sánchez Medina (2008). Cultural Identity and Emigration. In B. van Oers (ed.), The Transformation of Learning: Advances in Cultural-Historical Activity Theory. Cambridge University Press.
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  12. José Medina (2008). Race and Epistemologies of Ignorance (Review). Journal of Speculative Philosophy 22 (4):pp. 313-316.
  13. Jose Medina (2008). Women as Weapons of War: Iraq, Sex, and the Media. Kelly Oliver. New York: Columbia University Press, 2007. 224 Pp. $26.50 Pbk. 978-0-231-14191-8. [REVIEW] Journal of Speculative Philosophy 22 (4).
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  14. José Medina (2008). Whose Meanings?: Resignifying Voices and Their Social Locations. Journal of Speculative Philosophy 22 (2):pp. 92-105.
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  15. José Luis Rozalén Medina (2008). Educar Ciudadanos Para El Siglo XXI. (A Propósito de Una Asignatura). Diálogo Filosófico 71:287-296.
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  16. José Medina (2007). How to Undo Things with Words: Infelicitous Practices and Infelicitous Agents. Essays in Philosophy 8 (1):13.
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  17. José Lasaga Medina (2007). Hannah Arendt O el valor de pensar. Una introducción a su obra. Investigaciones Fenomenológicas: Anuario de la Sociedad Española de Fenomenología 5:4.
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  18. Jose Medina (2006). Speaking From Elsewhere: A New Contextualist Perspective on Meaning, Identity, and Discursive Agency. State University of New York Press.
    Develops a contextualist view of identity, agency, and discursive practices.
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  19. José Medina (2006). What's so Special About Self-Knowledge. Philosophical Studies 129 (3):575-603.
    This is a critical discussion of selected chapters of the first volume of Scott Soames's _Philosophical Analysis in the Twentieth Century. It is argued that this volume falls short of the minimal standards of scholarship appropriate to a work that advertises itself as a history, and, further, that Soames's frequent heuristic simplifications and distortions, since they are only sporadically identified as such, are more likely to confuse than to enlighten the student. These points are illustrated by reference to Soames's discussions (...)
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  20. David Wood & José Medina (eds.) (2005). Truth: Engagements Across Philosophical Traditions. Blackwell Pub..
  21. Jose Medina (2004). Pragmatism and Ethnicity: Critique, Reconstruction, and the New Hispanic. Metaphilosophy 35 (1-2):115-146.
  22. Jose Medina (2004). In Defense of Pragmatic Contextualism: Wittgenstein and Dewey on Meaning and Agreement. Philosophical Forum 35 (3):341–369.
  23. José Medina (2004). Introduction: Identity and Ethnicity. Journal of Speculative Philosophy 18 (2):93-98.
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  24. José Medina (2004). The Meanings of Silence: Wittgensteinian Contextualism and Polyphony. Inquiry 47 (6):562 – 579.
    Radical feminists have argued that there are normative exclusions that have silenced certain voices and have rendered certain meanings unintelligible. Some Wittgensteinians (including some Wittgensteinian feminists) have argued that these radical feminists fall into a philosophical illusion by appealing to the notions of 'intelligible nonsense' and 'inexpressible meanings', an illusion that calls for philosophical therapy. In this paper I diagnose and criticize the therapeutic dilemma that results from this interpretation of Wittgenstein's contextualism. According to this dilemma, if something is meaningful, (...)
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  25. José Medina (2004). Wittgenstein's Social Naturalism: The Idea of Second Nature After the Philosophical Investigations. In Daniele Moyal-Sharrock (ed.), The Third Wittgenstein: The Post-Investigations Works. Ashgate.
     
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  26. José Lasaga Medina (2004). Vasco de Quiroga. Revista Internacional de Filosofía Política 23:264-265.
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  27. Jose Medina (2003). Hispanic/Latino Identity: A Philosophical Perspective (Review). Journal of Speculative Philosophy 17 (2):139-141.
  28. José Medina (2003). Deflationism and the True Colours of Necessity in Wittgenstein's Tractatus. Dialectica 57 (4):357–385.
  29. Josè Medina (2003). Identity Trouble: Disidentification and the Problem of Difference. Philosophy and Social Criticism 29 (6):655-680.
    This paper uses the conceptual apparatus of Wittgenstein’s later philosophy to tackle a foundational issue in the philosophical literature on group identity, namely, the problem of difference. This problem suggests that any appeal to a collective identity is oppressive because it imposes a shared identity on the members of a group and suppresses the internal differences of the group. I develop a Wittgensteinian view of identity that dissolves this problem by showing the conceptual confusions on which it rests. My Wittgensteinian (...)
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  30. José Medina (2003). On Being “Other-Minded”. International Philosophical Quarterly 43 (4):463-475.
    This paper discusses fundamental presuppositions underlying our communicative and interpretative practices by exploring the question of whether there can be logical aliens, that is, beings whose actions and utterances are unintelligible to us. I offer a critique of the dominant view of intelligibility in analytic philosophy that denies the possibility of logical aliens on a priori grounds. My argument tries to show that this transcendental view, one that derives from Davidson’s philosophy, rests on cognitivist and objectivist biases that distort communication. (...)
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  31. José Medina (2003). Wittgenstein and Nonsense: Psychologism, Kantianism, and the Habitus. International Journal of Philosophical Studies 11 (3):293 – 318.
    This paper is a critical examination of Wittgenstein's view of the limits of intelligibility. In it I criticize standard analytic readings of Wittgenstein as an advocate of transcendental or behaviourist theses in epistemology; and I propose an alternative interpretation of Wittgenstein's view as a social contextualism that transcends the false dichotomy between Kantianism and psychologism. I argue that this social contextualism is strikingly similar to the social account of epistemic practices developed by Pierre Bourdieu. Through a comparison between Wittgenstein's and (...)
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  32. José Lasaga Medina (2003). Las vidas contadas de José Ortega y Gasset. Anales Del Seminario de Historia de la Filosofía 20:301-319.
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  33. Jose Medina (2002). The Unity of Wittgenstein's Philosophy: Necessity, Intelligibility, and Normativity. State University of New York Press.
    Explores the stable core of Wittgenstein's philosophy as developed from the Tractatus to the Philosophical Investigations.
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  34. José Medina (2001). Verification and Inferentialism in Wittgenstein's Philosophy. Philosophical Investigations 24 (4):304-313.
  35. José Luis Rozalén Medina (2001). Francisco Giner de los Ríos y la Universidad española. Estudios Filosóficos 50 (145):51-70.
    Partiendo del análisis de Giner de los Ríos de la universidad española, el autor pretende emitir un diagnóstico de la universidad española contemporánea, así como postular caminos de regeneración de la misma, todo ello enmarcado en el contexto más amplio de las relaciones entre universidad, sociedad, Estado, derecho y educación.
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  36. José L. Rosalén Medina (1999). Ángel Ganivet y la Generación del 98 (Crónica personal de unas jornadas). Estudios Filosóficos 48 (137):89-106.
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  37. Dedre Gentner & José Medina (1998). Similarity and the Development of Rules. Cognition 65 (2-3):263-297.
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  38. José Medina (1996). What is «True» in Internal Realism?'. Enrahonar 25:69-90.
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  39. José Lasaga Medina (1996). Cultura y reflexión: en torno a'Meditaciones del Quijote'. El Basilisco: Revista de Filosofía, Ciencias Humanas, Teoría de la Ciencia y de la Cultura 22:77-82.
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  40. José Lasaga Medina (1996). La doctrina de las minorías en Ortega y sus críticos. Endoxa: Series Filosóficas 7:231-255.
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  41. José Lasaga Medina (1996). Notas sobre la dimensión metafísica del pensamiento de Ortega. El Basilisco: Revista de Filosofía, Ciencias Humanas, Teoría de la Ciencia y de la Cultura 21:57-59.
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  42. José Luis Rozalén Medina (1988). Congreso sobre "Perspectivas actuales de la Didáctica de la Filosofía". Madrid, 16-18 de septiembre de 1987. Diálogo Filosófico 10:105-110.
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  43. José Luis Rozalén Medina (1988). La S.E.P.F.I., realidad y proyecto. Diálogo Filosófico 10:94-98.
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  44. José Luis Rozalén Medina (1987). Alain Guy, "Honoris Causa" Por Salamanca. Diálogo Filosófico 8:208-212.
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  45. José Medina (1985). Les mathématiques chez Spinoza et Hobbes. Revue Philosophique de la France Et de L'Étranger 175 (2):177 - 188.
  46. José Luis Rozalén Medina (1985). Filosofía de verano (Aproximación a España). Diálogo Filosófico 3:318-323.
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  47. José Luis Rozalén Medina (1985). Filosofía y Juventud: Un Congreso para el futuro. Diálogo Filosófico 3:394-397.
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