Search results for 'Julia Agapitos' (try it on Scholar)

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  1.  15
    Julia Agapitos (2010). Eileen Crist and H. Bruce Rinker, Eds. Gaia in Turmoil: Climate Change, Biodepletion and Earth Ethics in an Age of Crisis. Spontaneous Generations 4 (1):286-288.
    Gaia in Turmoil is the latest collaborative work put forth by the interdisciplinary group of Gaian thinkers. The contributors set out to meaningfully grapple with the bewildering ecological and social crises that humanity faces in this young century. Their work clearly rests on the assumption that such crises not only exist, but are dire—a conviction that unifies the essays in Gaia in Turmoil. By demonstrating how Gaia theory can advance various research projects, Gaia in Turmoil is an alarmist plea to (...)
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  2.  1
    Velizara Anastasova, Alessandro Blasimme, Sophie Julia & Anne Cambon-Thomsen (2013). Genomic Incidental Findings: Reducing the Burden to Be Fair. American Journal of Bioethics 13 (2):52-54.
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  3.  4
    Alessandro Blasimme, Alexandra Soulier, Sophie Julia, Samantha Leonard & Anne Cambon-Thomsen (2012). Disclosing Results to Genomic Research Participants: Differences That Matter. American Journal of Bioethics 12 (10):20-22.
    The American Journal of Bioethics, Volume 12, Issue 10, Page 20-22, October 2012.
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  4.  14
    J. Fuentes-García Fernando, M. Núñez-Tabales Julia & Ricardo Veroz-Herradón (2008). Applicability of Corporate Social Responsibility to Human Resources Management: Perspective From Spain. Journal of Business Ethics 82 (1).
    This article analyses the concept of Corporate Social Responsibility in relation to Human Resources (HR) management. Five potential tools are defined and their advantages and disadvantages are discussed. Finally, the implementation of the most advanced and powerful tool in this area is studied: the SA8000 standard.
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  5.  5
    Guilhem Julia (2009). La Réception Juridique de l'Incertitude Médicale. Médecine Et Droit 2009 (98-99):131-137.
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  6.  15
    Christopher Cowie (forthcoming). Revisionist Responses to the Amoralism Objection: A Reply to Julia Markovits. Ethical Theory and Moral Practice:1-13.
    Some subjectivist views of practical reasons entail that some people, in some cases, lack sufficient reasons to act as morality requires of them. This is often thought to form the basis of an objection to these subjectivist views: ‘the amoralism objection’. This objection has been developed at length by Julia Markovits in her recent book Moral Reason. But Markovits—alongside many other proponents of this objection—does not explicitly consider that her objection is premised on a claim that her opponents deny (...)
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  7.  39
    Sarah K. Hansen (2013). Julia Kristeva and the Politics of Life. Journal of French and Francophone Philosophy 21 (1):27-42.
    In her recent writings on the powers and limits of psychoanalysis, Julia Kristeva develops a theory of power and subjectivity that engages implicitly, if not explicitly, with biopolitical themes. Exploring these engagements, this paper draws on Kristeva to discuss the mute symptoms of homo sacer and the regulatory power of the spectacle. Staging an uncommon (and sometimes antagonistic) conversation between Kristeva, Agamben, and Foucault, I construct a field of inquiry that I term the “psychic life of biopolitics.”.
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  8.  9
    Berit Lindahl (2011). Experiences of Exclusion When Living on a Ventilator: Reflections Based on the Application of Julia Kristeva's Philosophy to Caring Science. Nursing Philosophy 12 (1):12-21.
    The research presented in this work represents reflections in the light of Julia Kristeva's philosophy concerning empirical data drawn from research describing the everyday life of people dependent on ventilators. It also presents a qualitative and narrative methodological approach from a person‐centred perspective. Most research on home ventilator treatment is biomedical. There are a few published studies describing the situation of people living at home on a ventilator but no previous publications have used the thoughts in Kristeva's philosophy applied (...)
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  9.  15
    Roland Boer (2007). The Search for Redemption: Julia Kristeva and Slavoj Žižek on Marx, Psychoanalysis and Religion. Filozofija I Društvo 18 (1):153-176.
    Slavoj Žižek and Julia Kristeva have followed strikingly similar paths in their intellectual and political development, moving from Marxism through psychoanalysis to Christianity. This article traces the way they have distanced themselves from Marxism and taken up psychoanalysis, of either the Freudian or Lacanian variety. For Kristeva, psychoanalysis provides the therapeutic solution to individual and at times social problems, whereas for Žižek it is the best description of those problems without necessarily providing answers. However, through psychoanalysis, they have gone (...)
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  10.  2
    John Fletcher, Andrew Benjamin & Julia Kristeva (1992). Abjection, Melancholia, and Love: The Work of Julia Kristeva. Journal of Aesthetics and Art Criticism 50 (3):270-271.
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  11. Bettina Schmitz & Translated By Julia Jansen (2005). Homelessness or Symbolic Castration? Subjectivity, Language Acquisition, and Sociality in Julia Kristeva and Jacques Lacan. Hypatia 20 (2):69-87.
    How much violence can a society expect its members to accept? A comparison between the language theories of Julia Kristeva and Jacques Lacan is the starting point for answering this question. A look at the early stages of language acquisition exposes the sacrificial logic of patriarchal society. Are those forces that restrict the individual to be conceived in a martial imagery of castration or is it possible that an existing society critically questions those points of socialization that leave their (...)
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  12. Birgitte Huitfeldt Midttun & Julia Kristeva (2006). Crossing the Borders: An Interview with Julia Kristeva. Hypatia 21 (4):164-177.
    : In this June 2004 interview, Julia Kristeva takes us through her long and extraordinary career as a writer, an intellectual, and an academic. She speaks of her early years as a radical poststructuralist, postmodern feminist, and discusses how her scope has broadened with the addition of psychoanalytical theory and practice. She answers questions about her work on the abject, melancholy, motherhood, and love, and reveals how personal experiences, like the death of her father, have shaped parts of her (...)
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  13.  22
    Julia Tanney (1999). Normativity and Judgement: Julia Tanney. Aristotelian Society Supplementary Volume 73 (1):45–61.
    [David Papineau] This paper disputes the common assumption that the normativity of conceptual judgement poses a problem for naturalism. My overall strategy is to argue that norms of judgement derive from moral or personal values, particularly when such values are attached to the end of truth. While there are philosophical problems associated with both moral and personal values, they are not special to the realm of judgement, nor peculiar to naturalist philosophies. This approach to the normativity of judgement is made (...)
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  14.  41
    Bettina Schmitz & tr Jansen, Julia (2005). Homelessness or Symbolic Castration? Subjectivity, Language Acquisition, and Sociality in Julia Kristeva and Jacques Lacan. Hypatia 20 (2):69-87.
    : How much violence can a society expect its members to accept? A comparison between the language theories of Julia Kristeva and Jacques Lacan is the starting point for answering this question. A look at the early stages of language acquisition exposes the sacrificial logic of patriarchal society. Are those forces that restrict the individual to be conceived in a martial imagery of castration or is it possible that an existing society critically questions those points of socialization that leave (...)
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  15. Rachana Kamtekar & Julia Annas (eds.) (2012). Virtue and Happiness: Essays in Honour of Julia Annas. Oxford University Press.
    This special volume of Oxford Studies in Ancient Philosophy presents sixteen specially written essays on virtue and happiness, and the treatment of these topics by thinkers from the fifth century BC to the third century AD. It is published in honour of Julia Annas--one of the leading scholars in the field.
     
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  16. Vivian M. May (2004). Thinking From the Margins, Acting at the Intersections: Anna Julia Cooper's A Voice From the South. Hypatia 19 (2):74 - 91.
    Anna Julia Cooper's 1892 A Voice from the South is a hybrid text that speaks provocatively to contemporary feminist philosophy. Negotiating exclusionary categories of being and knowing and writing herself into intellectual traditions meant to exclude her, Cooper's narrative methods are politically tactical and epistemologically significant. Cooper inserts subjectivity into objective analysis and underscores knowledge as located and embodied. By speaking from spaces of exclusion, Cooper fully articulates the promise of intersectional approaches to liberation.
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  17. Cathryn Bailey (2004). Anna Julia Cooper: "Dedicated in the Name of My Slave Mother to the Education of Colored Working People". Hypatia 19 (2):56-73.
    : The achievements of Anna Julia Cooper are extraordinary given her life circumstances. Driven by a desire Cooper called "a thumping within," she became a prominent educator, earned her Ph.D., and influenced the thought of W.E.B. DuBois and others. Cooper fought for her educational philosophy, but despite her contributions, her apparent elitism has shaped contemporary assessments of her work. I argue that her views must be considered in social and historical context.
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  18.  46
    Michael Jeffrey Winter (2012). Does Moral Virtue Require Knowledge? A Response to Julia Driver. Ethical Theory and Moral Practice 15 (4):533 - 546.
    A long-standing tenet of virtue theory is that moral virtue and knowledge are connected in some important way. Julia Driver attacks the traditional assumption that virtue requires knowledge. I argue that the examples of virtues of ignorance Driver offers are not compelling and that the idea that knowledge is required for virtue has been taken to be foundational for virtue theory for good reason. I propose that we understand modesty as involving three conditions: 1) having genuine accomplishments, 2) being (...)
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  19.  44
    Judith Butler (1989). The Body Politics of Julia Kristeva. Hypatia 3 (3):104-118.
    Julia Kristeva attempts to expose the limits of Lacan's theory of language by revealing the semiotic dimension of language that it excludes. She argues that the semiotic potential of language is subversive, and describes the semiotic as a poeticmaternal linguistic practice that disrupts the symbolic, understood as culturally intelligible rule-governed speech. In the course of arguing that the semiotic contests the universality of the Symbolic, Kristeva makes several theoretical moves which end up consolidating the power of the Symbolic and (...)
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  20.  24
    Jane Duran (2014). Ellen Gates Starr and Julia Lathrop: Hull House and Philosophy. The Pluralist 9 (1):1-13.
    Much work has recently been done on Jane Addams, her writings, and the general atmosphere and thought associated with Hull House and other settlement places in American cities.1 But although we might think of Addams and her work as the center of the Hull House effort, many other women (and a few men) were involved in the efforts, and the strengths that they brought to bear on the activities in Chicago in the early part of the twentieth century need to (...)
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  21.  17
    David Rocheleau-Houle (2015). Julia Markovits: Moral Reason. [REVIEW] Ethical Theory and Moral Practice 18 (3):663-664.
    Julia Markovits’ Moral Reason is a defense of internalism about moral reasons and a desire-based account of reasons for action. Even though she defends this position, she does not consider herself committed to relativism and to a desire-based understanding of what reasons there are. Indeed, it is crucial to make a distinction between two kinds of inquiry about reasons for action. On one side, we find “analytic inquiry” where the purpose is to define what reasons are. On the other, (...)
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  22.  31
    Kelly Oliver (1993). Julia Kristeva's Feminist Revolutions. Hypatia 8 (3):94-114.
    Julia Kristeva is known as rejecting feminism, nonetheless her work is useful for feminist theory. I reconsider Kristeva's rejection of feminism and her theories of difference, identity, and maternity, elaborating on Kristeva's contributions to debates over the necessity of identity politics, indicating how Kristeva's theory suggests the cause of and possible solutions to women's oppression in Western culture, and, using Kristeva's theory, setting up a framework for a feminist rethinking of politics and ethics.
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  23.  8
    Julia Annas (2015). Book Forum on Intelligent Virtue, Oxford University Press, 2014 by Julia Annas. Journal of Value Inquiry 49 (1-2):281-288.
    Some years ago I started to write a book on virtue ethics, in which I tried to meet early criticisms of what was then a new way of doing ethics. The book continued to be unsatisfactory, and I finally abandoned it, realizing that I needed to get clear about virtue before producing a defence of virtue ethics. This need should have been obvious, especially since I frequently teach Platonic dialogues where Socrates gets people to see that they are doing what (...)
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  24.  1
    Lorenzo Greco (2016). Aspirazione, riflessione e felicità: l’etica della virtù di Julia Annas. Iride: Filosofia e Discussione Pubblica 29 (1):173-80.
    In this essay I offer a survey of Julia Annas’ perspective on virtue ethics. I focus on her most recent work, and highlight the role reflection plays in shaping her conception of the virtuous agent. I compare her approach with that of rival moral conceptions, both within and outside virtue ethics, and conclude with a doubt raised from a Humean point of view.
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  25.  28
    Tim O'Keefe, Comments on Julia Annas, Platonic Ethics, Old and New.
    Critical examination of chapter 5 of Julia Annas' book _Platonic Ethics Old and New._ I first argue that she does not establish that Plato's ethics are independent of his metaphysics. I then suggest several ways in the content of his ethics does depend on his metaphysics, with special attention paid to the discussion of the impact of theology on ethics in the _Laws_.
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  26.  23
    Karyn Lai (2012). Kam-Por Yu, Julia Tao, and Philip J. Ivanhoe (Eds.), Taking Confucian Ethics Seriously: Contemporary Theories and Applications. [REVIEW] Dao: A Journal of Comparative Philosophy 11 (1):119-124.
    Kam-por Yu, Julia Tao, and Philip J. Ivanhoe (eds.), Taking Confucian Ethics Seriously: Contemporary Theories and Applications Content Type Journal Article Pages 1-6 DOI 10.1007/s11712-011-9253-y Authors Karyn Lai, School of History of Philosophy, The University of New South Wales, Sydney, NSW 2052, Australia Journal Dao Online ISSN 1569-7274 Print ISSN 1540-3009.
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  27.  13
    Maria Margaroni (2013). Julia Kristeva's Voyage in the Thérèsian Continent: The Malady of Love and the Enigma of an Incarnated, Shareable, Smiling Imaginary. Journal of French and Francophone Philosophy 21 (1):83-104.
    Drawing on Julia Kristeva's amorous dialogue with Therese in Therese, mon amour , her third volume on the powers and limits of psychoanalysis ( La haine et le pardon ), and Cet incroyable besoin de croire , my aim in this essay is to unpack Kristeva's theory of sublimation which, I suggest, Therese helps her elaborate, enrich and complicate. In particular, I focus on Kristeva's foregrounding of the mediating role of language in the sublimatory process and her rethinking of (...)
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  28.  24
    Donald Walhout (2001). Julia Gulliver as Philosopher. Hypatia 16 (1):72-89.
    : This article introduces a little-known woman philosopher, Julia Gulliver, from the late nineteenth and early twentieth centuries. Following a biographical sketch, the article discusses four illustrations of Gulliver's philosophical work. These illustrations deal with freedom and determinism, philosophy of religion, democracy, and philosophy of education. A concluding estimate of Gulliver's legacy suggests that her significance lies mainly in her applied philosophy and in her leadership as a philosophically-minded educator.
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  29.  22
    Mark Bonta (2009). Taking Deleuze Into the Field: Machinic Ethnography for the Social Sciences Julia Mahler (2008) Lived Temporalities: Exploring Duration in Guatemala. Empirical and Theoretical Studies. Bielefeld: Transcript Verlag. Arun Saldanha (2007) Psychedelic White: Goa Trance and the Viscosity of Race. Minneapolis and London: University of Minnesota Press. [REVIEW] Deleuze Studies 3 (1):135-142.
    Julia Mahler Lived Temporalities: Exploring Duration in Guatemala. Empirical and Theoretical Studies. Bielefeld: Transcript Verlag.Arun Saldanha Psychedelic White: Goa Trance and the Viscosity of Race. Minneapolis and London: University of Minnesota Press.
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  30.  14
    Julia Kristeva (1999). Maternal Politics: An Interview with Julia Kristeva. Studies in Practical Philosophy 1 (2):133-143.
  31.  14
    Angela Elrod-Sadler (2008). Forgiveness in the Works of Julia Kristeva. Proceedings of the American Catholic Philosophical Association 82:153-161.
    This paper explores the theory of forgiveness offered by Julia Kristeva in her interview with Alison Rice for PMLA, in order to evaluate her “separation of spheres” and her claim that the practice of forgiveness may only occur between individuals. To limit forgiveness in this way has many interesting ramifications, chief among which is the manner in which communion is conflated for “relation” in the general sense. I argue that this inappropriate sense of communion leads Kristeva to an inaccurate (...)
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  32.  13
    Patricia Rosenmeyer (2008). Greek Verse Inscriptions in Roman Egypt: Julia Balbilla's Sapphic Voice. Classical Antiquity 27 (2):334-358.
    In 130 ce, Hadrian and Sabina traveled to Egyptian Thebes. Inscriptions on the Memnon colossus document the royal visit, including fifty-four lines of Greek verse by Julia Balbilla, an elite Roman woman of Syrian heritage. The poet's style and dialect have been compared to those of Sappho, although the poems' meter and content are quite different from those of her archaic predecessor. This paper explores Balbilla's Memnon inscriptions and their social context. Balbilla's archaic forms and obscure mythological variants showcase (...)
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  33.  11
    Vivian M. May (2004). Thinking From the Margins, Acting at the Intersections: Anna Julia Cooper's. Hypatia 19 (2).
    : Anna Julia Cooper's 1892 A Voice from the South is a hybrid text that speaks provocatively to contemporary feminist philosophy. Negotiating exclusionary categories of being and knowing and writing herself into intellectual traditions meant to exclude her, Cooper's narrative methods are politically tactical and epistemologically significant. Cooper inserts subjectivity into objective analysis and underscores knowledge as located and embodied. By speaking from spaces of exclusion, Cooper fully articulates the promise of intersectional approaches to liberation.
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  34.  4
    Iulia Iuga (2010). Catherine Clement, Julia Kristeva, Femeia si Sacrul/ The Woman and the Sacred. Journal for the Study of Religions and Ideologies 2 (6):198-200.
    Catherine Clement, Julia Kristeva, Femeia si Sacrul Editura Albatros, Bucureoti, 2001., 244 pg.
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  35.  13
    Therese Boos Dykeman (2004). The Philosophy of Halfness and the Philosophy of Duality: Julia Ward Howe and Ednah Dow Cheney. Hypatia 19 (2):17-34.
    : Julia Ward (1819-1910) and Ednah Dow Littlehale (1824-1904), lifelong friends, wrote and lectured on many of the same issues, traveled across the country to lend support to causes, and taught together at the Concord School of Philosophy. Despite their close association and mutual efforts on similar issues, I argue that their philosophical principles were essentially different, in particular their approaches to an understanding of God, society, the sexes, art, and science.
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  36.  4
    Kelly Oliver (2010). Julia Kristeva's Maternal Passions. Journal of French and Francophone Philosophy 18 (1):1-8.
    This article critically engages Julia Kristeva’s latest work on maternal passion as an antidote to what she calls “feminine fatigue.” Oliver elaborates, criticizes, and expands Kristeva’s view that maternity can be a model for thinking about passion and its relation to creativity and even to ethics. She relates Kristeva’s thinking about feminine fatigue to contemporary feminism in the United States. .
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  37.  3
    E. Varsamopoulou (2009). The Idea of Europe and the Ideal of Cosmopolitanism in the Work of Julia Kristeva. Theory, Culture and Society 26 (1):24-44.
    This article puts forward a critical investigation and comparative assessment of Julia Kristeva's political writing on Europe and cosmopolitanism. Kristeva's reflections on the status of the stranger in the European religious and secular traditions, and her persistent argument on the need to constructively reformulate what is most conducive to a present and future cosmopolitanism from within those traditions and discourses, have already been recognized. What this article addresses is the need for a constructive critical dialogue with the themes and (...)
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  38. Teresa de Lauretis & Julia V. Emberly (1996). Bell, David. Binnie, Jon, Cream, Julia and Valentine, Gill (1994)'All Hyped Up and No Place to Go'. Gender, Place and Culture 1 (1): 31—47, Butler, Judith (1994)'Gender as Performance', Radical Philosophy 67: 32-9. Clifford, James (1988) The Predicament of Culture: Twentieth-Century Ethnography, Cambridge, MA: Harvard University Press.(1990)'Notes on (Field) Notes', in Roger Sanjek (Ed.) The Makings of Anthropology. [REVIEW] In Nancy Duncan (ed.), Bodyspace: Destabilizing Geographies of Gender and Sexuality. Routledge 266.
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  39. Josette Feral, Julia Kristeva & Penny Kritzman (1976). China, Women and the Symbolic An Interview with Julia Kristeva. Substance 5 (13):9.
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  40. Colin Ford (2003). Julia Margaret Cameron: A Critical Biography. J. Paul Getty Museum.
    British photographer Julia Margaret Cameron (1815-1879) has been described as "one of the Finest portraitists of the nineteenth century-in any medium.
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  41. Carl A. Grant, Keffrelyn D. Brown & Anthony L. Brown (2015). Black Intellectual Thought in Education: The Missing Traditions of Anna Julia Cooper, Carter G. Woodson, and Alain Leroy Locke. Routledge.
    _Black Intellectual Thought in Education_ celebrates the exceptional academic contributions of African-American education scholars Anna Julia Cooper, Carter G. Woodson, and Alain Leroy Locke to the causes of social science, education, and democracy in America. By focusing on the lives and projects of these three figures specifically, it offers a powerful counter-narrative to the dominant, established discourse in education and critical social theory--helping to better serve the population that critical theory seeks to advocate. Rather than attempting to "rescue" a (...)
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  42. Ross Mitchell Guberman (ed.) (1996). Julia Kristeva Interviews. Columbia University Press.
    A collection of 22 interviews and one personal essay, _Julia Kristeva Interviews_ presents an intimate and accessible portrait of one of France's most important critical thinkers and intellectual personalities.
     
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  43. Rachana Kamtekar (ed.) (2012). Virtue and Happiness: Essays in Honour of Julia Annas. Oxford University Press Uk.
    Oxford Studies in Ancient Philosophy is a volume of original articles on all aspects of ancient philosophy. The articles may be of substantial length, and include critical notices of major books. OSAP is now published twice yearly, in both hardback and paperback. This is a special volume of papers written on the themes of virtue and happiness, published in honour of Julia Annas.
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  44. Julia Kristeva (2007). 183 Julia Kristeva. In Diarmuid Costello & Jonathan Vickery (eds.), Art: Key Contemporary Thinkers. Berg 183.
  45. Vivian M. May (2016). Anna Julia Cooper's Black Feminist Love‐Politics. Hypatia 31 (3).
    To flesh out love's potential for transformative imaginaries and politics, it is important to explore earlier examples of Black feminist theorizing on love. In this spirit, I examine Anna Julia Cooper, an early Black feminist educator, intellectual, and activist whose work is generally overlooked in feminist and anti-racist thinking on love, affect, and social change. Contesting narrow readings of Cooper, I first explore how critics might engage in more “loving” approaches to reading her work. I then delineate some of (...)
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  46. Birgitte Huitfeldt Midttun & Julia Kristeva (2001). Crossing the Borders: An Interview with Julia Kristeva. Hypatia 21 (4):164-177.
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  47. Julia Tanney (1999). II–Julia Tanney: Normativity and Thought. Aristotelian Society Supplementary Volume 73 (1):45-61.
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  48. Julia Thomas, Julia Kristeva.
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  49. Kristien Justaert (2009). Subjects in Love: Julia Kristeva on the “Consciousness of the Flesh”. Studia Phaenomenologica 9:269-281.
  50.  7
    Sara Beardsworth (2004). Julia Kristeva: Psychoanalysis and Modernity. State University of New York Press.
    A comprehensive examination of Kristeva's work from the seventies to the nineties.
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