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Joshua Shaw [14]Joshua James Shaw [1]
  1. Joshua Shaw (2010). Philosophy of Humor. Philosophy Compass 5 (2):112-126.
    Humor is a surprisingly understudied topic in philosophy. However, there has been a flurry of interest in the subject over the past few decades. This article outlines the major theories of humor. It argues for the need for more publications on humor by philosophers. More specifically, it suggests that humor may not be a well-understood phenomenon by questioning a widespread consensus in recent publications – namely, that humor can be detached from laughter. It is argued that this consensus relies on (...)
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  2.  4
    Joshua Shaw (forthcoming). What Do Gestational Mothers Deserve? Ethical Theory and Moral Practice:1-15.
    This paper analyzes the following question: What do women deserve, ethically speaking, when they agree to gestate a fetus on behalf of third parties? I argue for several claims. First, I argue that gestational motherhood’s moral significance has been misunderstood, an oversight I attribute to the focus in family ethics on the conditions of parenthood. Second, I use a less controversial version of James Rachels’s account of desert to argue that gestational mothers deserve a parent-like voice as well as significant (...)
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  3.  9
    Joshua James Shaw (2006). Addressing Levinas (Review). Symploke 13 (1):352-353.
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  4.  2
    Joshua Shaw (2003). Annotated Bibliography of Writings in Feminism and Aesthetics. Hypatia 18 (4):258-272.
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  5.  15
    Joshua Shaw (2013). Gratitude, Self-Assessment, and Moral Community. Journal of Value Inquiry 47 (4):407-423.
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  6.  26
    Joshua Shaw (2003). Annotated Bibliography of Writings in Feminism and Aesthetics. Hypatia 18 (4):258-272.
    : This is a selective annotated bibliography of publications in the area of feminist aesthetics from 1990 to 2003. It is intended to compliment the bibliography presented by Linda Krumholz and Estella Lauter in the Spring 1990 issue of Hypatia.
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  7.  7
    Joshua Shaw (2002). Struggling to See the Light. Film-Philosophy 6 (1).
    Cathryn Vasseleu _Textures of Light: Vision and Touch in Irigaray, Levinas, and Merleau-Ponty_ London: Routledge, 1997 ISBN 041514233 (hbk) 0415142741 (pbk) 157 pp.
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  8.  22
    Joshua Shaw (2010). Is Levinas’s Philosophy a Response to the Holocaust? Journal of Jewish Thought and Philosophy 18 (2):121-146.
    Some commentators have claimed that Emmanuel Levinas's philosophy should be understood as a response to the Holocaust. This study assesses that claim. It begins by clarifying what it means to call his philosophy a “response.” The bulk of the article then analyzes his essay, “Useless Suffering,” one of the few works in Levinas's philosophic oeuvre where he discusses the Holocaust. Levinas is widely read as claiming that there can be no explanation for the Holocaust—that it marks “the end of theodicy.” (...)
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  9.  5
    Joshua Shaw (2009). Stephen Mulhall (2008) On Film , 2nd Edition. Film-Philosophy 13 (1):187-198.
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  10.  2
    Joshua Shaw (2009). Stephen Mulhall (2008) On Film. Film-Philosophy 13 (1).
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  11.  1
    Joshua Shaw (2008). The Verge of Philosophy (Review). Symploke 16 (1):350-351.
  12.  2
    Joshua Shaw (2009). Review of Desmond Manderson (Ed.), Essays on Lévinas and Law: A Mosaic. [REVIEW] Notre Dame Philosophical Reviews 2009 (6).
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  13.  2
    Joshua Shaw (2011). Review of Michaël de Saint Cheron, Conversations with Emmanuel Levinas, 1983-1994. [REVIEW] Notre Dame Philosophical Reviews 2011 (1).
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  14. Joshua Shaw (2007). Jean-Paul Sartre and the Jewish Question (Review). Symploke 15 (1):379-380.
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  15. Joshua Shaw (2004). Putting Ethics First: Reconsidering Emmanuel Levinas's Ethical Metaphysics. Dissertation, Indiana University
    My dissertation addresses a frequent criticism of Emmanuel Levinas. Levinas is best known for his powerful claims about the importance of ethics. Many critics fault him, though, because he never specifies any useful, action-guiding ethical principles. Many also charge that he cannot offer any such principles. Levinas thinks there is an aspect of our encounters with other persons, one involving the responsibilities we have to them, that cannot be fully comprehended, and he criticizes philosophers for not respecting this fact. Yet (...)
     
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