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Profile: Leonard Lawlor (Pennsylvania State University)
  1. Leonard Lawlor (forthcoming). The Challenge of Bergsonism: Phenomenology, Ontology. Ethics.
     
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  2. Ted Toadvine & Leonard Lawlor (eds.) (2007). The Merleau-Ponty Reader. Northwestern University Presstoadvine, Ted.
    The first reader to offer a comprehensive view of Maurice Merleau-Ponty’s work, this selection collects in one volume the foundational essays necessary for understanding the core of this critical twentieth-century philosopher’s thought. Arranged chronologically, the essays are grouped in three sections corresponding to the major periods of Merleau-Ponty’s work: First, the years prior to his appointment to the Sorbonne in 1949, the early, existentialist period during which he wrote important works on the phenomenology of perception and the primacy of perception; (...)
     
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  3.  1
    Leonard Lawlor (2003). Thinking Through French Philosophy: The Being of the Question. Indiana University Press.
    "... no other book undertakes to relate all these French philosophers to each other the way that [Lawlor] does, brilliantly." —François Raffoul For many, Jacques Derrida, Michel Foucault, and Gilles Deleuze represent one of the greatest movements in French philosophy. But these philosophers and their works did not materialize without a philosophical heritage. In Thinking through French Philosophy, Leonard Lawlor shows how the work of Maurice Merleau-Ponty formed an important current in sustaining the development of structuralism and (...)
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  4. Leonard Lawlor (2003). Essence and Language. Studia Phaenomenologica 3 (3-4):155-162.
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  5.  5
    Leonard Lawlor (2002). Derrida and Husserl: The Basic Problem of Phenomenology. Indiana University Press.
    Lawlor’s investigations of the work of Jean Cavaillès, Tran-Duc-Thao, and Jean Hyppolite, as well as recent texts by Derrida, reveal the depth of Derrida’s relationship to Husserl’s phenomenology.
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  6.  10
    Leonard Lawlor (2007). This Is Not Sufficient. Symposium: The Canadian Journal of Continental Philosophy 11 (1):79-100.
    Derrida wrote extensively on "the question of the animal." In particular, he challenged Heidegger's, Husserl's, and other philosophers' work on the subject, questioning their phenomenological criteria for distinguishing humans from animals. Examining a range of Derrida's writings, including his most recent _L'animal que donc je suis_, as well as _Aporias_, _Of Spirit_, _Rams_, and _Rogues_, Leonard Lawlor reconstructs a portrait of Derrida's views on animality and their intimate connection to his thinking on ethics, names and singularity, sovereignty, and the notion (...)
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  7.  29
    Leonard Lawlor (2006). The Implications of Immanence: Toward a New Concept of Life. Fordham University Press.
    The Implications of Immanence develops a philosophy of life in opposition to the notion of “bio-power,” which reduces the human to the question of power over what Giorgio Agamben terms “bare life,” mere biological existence. Breaking with all biologism or vitalism, Lawlor attends to the dispersion of death at the heart of life, in the “minuscule hiatus” that divides the living present, separating lived experience from the living body and, crucially for phenomenology, inserting a blind spot into a visual field.Lawlor (...)
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  8. Leonard Lawlor (1998). The End of Phenomenology: Expressionism in Deleuze and Merleau-Ponty. [REVIEW] Continental Philosophy Review 31 (1):15-34.
    In this paper I examine how well Merleau-Ponty's philosophy can respond to Deleuze's challenge to phenomenology. The Deleuzian challenge is double, that of immanence and that of difference; in other words, the double challenge is what Deleuze calls the paradox of expression. I bring together, in particular, Deleuze's 1969 The Logic of Sense and Merleau-Ponty's 1945 the Phenomenology of Perception, and am able to discover a lot of similarities mainly centered around the notion of a past that has never been (...)
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  9.  1
    Leonard Lawlor (2007). This is Not Sufficient: An Essay on Animality and Human Nature in Derrida. Cup.
    Derrida wrote extensively on "the question of the animal." In particular, he challenged Heidegger's, Husserl's, and other philosophers' work on the subject, questioning their phenomenological criteria for distinguishing humans from animals. Examining a range of Derrida's writings, including his most recent _L'animal que donc je suis_, as well as _Aporias_, _Of Spirit_, _Rams_, and _Rogues_, Leonard Lawlor reconstructs a portrait of Derrida's views on animality and their intimate connection to his thinking on ethics, names and singularity, sovereignty, and the notion (...)
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  10.  6
    Leonard Lawlor (2008). Following the Rats: Becoming-Animal in Deleuze and Guattari. Substance 37 (3):169-187.
  11.  2
    Leonard Lawlor (2011). Early Twentieth-Century Continental Philosophy. Indiana University Press.
    Lawlor discusses major theoretical trends in the work of these philosophers -- immanence, difference, multiplicity, and the overcoming of metaphysics.
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  12.  12
    Mauro Carbone & Leonard Lawlor (2001). Présentation. Chiasmi International 3:9-9.
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  13.  16
    Leonard Lawlor (2010). Introduction (French). Chiasmi International 12:11-12.
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  14.  26
    Mauro Carbone & Leonard Lawlor (2001). Presentazione. Chiasmi International 3:11-11.
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  15. Maurice Merleau-Ponty, Edmund Husserl, Leonard Lawlor & Bettina Bergo (2002). Husserl at the Limits of Phenomenology Including Texts by Edmund Husserl.
     
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  16.  12
    Leonard Lawlor (2009). Becoming and Auto-Affection. Graduate Faculty Philosophy Journal 30 (2):219-237.
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  17.  30
    Leonard Lawlor (2012). D'autres questions. Le moyen de sortir de la situation philosophique actuelle (via Merleau-Ponty). Chiasmi International 14:337-348.
    Further Questions. A Way Out of the Present Philosophical Situation(via Merleau-Ponty)This essay contains a short analysis of Merleau-Ponty’s Eye and Mind. The analysis focuses on the final pages of Eye and Mind, in which Merleau-Ponty speaks of a false imaginary. It is through this consideration of the “false imaginary” that we can determine Merleau-Ponty’s contribution to the idea of overcoming metaphysics, that is, the transformation of who we are, from manipulandum to being, all of us, painters. More generally however, the (...)
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  18.  23
    Leonard Lawlor, Henri Bergson. Stanford Encyclopedia of Philosophy.
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  19.  6
    Leonard Lawlor (2004). Verendlichung. Philosophy Today 48 (4):399-412.
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  20.  7
    Leonard Lawlor (2004). The Life of the Mind. Review of Metaphysics 58 (2):457-458.
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  21.  15
    Leonard Lawlor (2005). Introduction. Chiasmi International 6:10-10.
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  22.  6
    Leonard Lawlor (1990). Derrida. International Studies in Philosophy 22 (3):136-137.
    The value of these volumes lies not only in the fact that it will make many well-known essays easily available, but also that it will present many essays never before translated into English. The names alone of the authors assembled here indicate the importance of this collection, contributors include: Blanchot, Cixous, deMan, Foucault, Gadamer, Habermas, Irigaray, Levinas, Lyotard and Ricoeur.
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  23. Leonard Lawlor (2002). Verflechtung: The Triple Significance of Merleau-Ponty’s Course Notes on Husserl’s 'The Origin of Geometry'. In Maurice Merleau-ponty: Husserl at the limits of phenomenology. Northwestern University Press
  24.  5
    Leonard Lawlor (2004). Eschatology and Positivism. Bulletin de la Société Américaine de Philosophie de Langue Française 14 (1):22-42.
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  25.  5
    Leonard Lawlor (2001). Introduction. Chiasmi International 3:10-10.
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  26.  30
    Leonard Lawlor (2003). The Ontology of Memory: Bergson's Reversal of Platonism. Epoché: A Journal for the History of Philosophy 8 (1):69-102.
    This essay attempts to reflect on Bergson’s contribution to the reversal of Platonism. Heidegger, of course, had set the standard for reversing Platonism. Thus the question posed in this essay, following Heidegger, is: does Bergson manage not only to reverse Platonism but also to twist free of it. The answer presented here is that Bergson does twist free, which explains Deleuze’s persistent appropriations of Bergsonian thought. Memory in Bergson turns out to be not a memory of an idea, or even (...)
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  27.  45
    Leonard Lawlor (1989). From the Trace to the Law: Derridean Politics. Philosophy and Social Criticism 15 (1):1-15.
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  28. Leonard Lawlor (ed.) (2002). Maurice Merleau-Ponty: Husserl at the Limits of Phenomenology. Northwestern University Press.
  29.  5
    Fred Evans & Leonard Lawlor (eds.) (2000). Chiasms. State University of New York Press.
    All the essays attest to the fecundity of Merleau-Ponty's later thought for such central philosophical issues as the bonds between self, others, and the world.
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  30. Fred Evans & Leonard Lawlor (eds.) (2000). Chiasms Merleau-Ponty's Notion of Flesh. Monograph Collection (Matt - Pseudo).
    Leading scholars explore the later thought of Merleau-Ponty and its central role in the modernism-postmodernism debate.
     
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  31.  26
    Leonard Lawlor (2011). A Note on the Relation Between Étienne Souriau's L'Instauration Philosophique and Deleuze and Guattari's What is Philosophy? Deleuze Studies 5 (3):400-406.
    Hello, I would like to read this paper on Deleuze, Guattari and Souriau. I'll be pleased if you could send it tp me. -/- Regards, -/- Marcio.
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  32.  41
    Leonard Lawlor (2005). Un Ecart Infime (Part I): Foucault's Critique of the Concept of Lived-Experience ( Vécu). Research in Phenomenology 35 (1):11-28.
    In this essay, I start from Foucault's last text, his "Life: Experience and Science." Speaking of Canguilhem, Foucault makes a distinction between "le vécu" (lived-experience) and "le vivant" (the living). I then examine this difference between "le vécu" (lived-experience) and "le vivant" (the living); that is, I examine the different logics, we might say, of immanence that each concept implies. To do this, I reconstruct the "critique" that Foucault presents of the concept of vécu in the ninth chapter of The (...)
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  33.  9
    Leonard Lawlor (2008). Riassunto: “Variazione sessuale benigna”. Chiasmi International 10:58-58.
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  34.  17
    Leonard Lawlor (2012). The Sensible Universe Seconded…: Comments on Mauro Carbone's an Unprecedented Deformation: Proust and the Sensible Ideas. [REVIEW] Continental Philosophy Review 45 (4):569-578.
  35.  28
    Leonard Lawlor (2011). Reality and Philosophy: Reflections on Cora Diamond's Work. Philosophical Investigations 34 (4):353-366.
    The publication of Cora Diamond's important 2002 “The Difficulty of Reality and the Difficulty of Philosophy” (in Philosophy and Animal Life) stimulated the writing of this essay. “The Difficulty of Reality and the Difficulty of Philosophy” attempted to show that there are experiences of reality (recounted especially in literature like John Coetzee's novels and Ted Hughes' poetry) in relation to which philosophical concepts and words encounter difficulty. The experiences resist conceptualization. By examining several of Diamond's earlier writings, I try to (...)
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  36.  8
    Leonard Lawlor (1999). Nous avons besoin d'un nom pour ce que nous faisons (résumé). Chiasmi International 1:35-35.
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  37.  8
    Leonard Lawlor (2012). 5 Phenomenology and Metaphysics, and Chaos: On the Fragility of the Event in Deleuze. In Daniel W. Smith & Henry Somers-Hall (eds.), The Cambridge Companion to Deleuze. Cambridge University Press 103.
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  38.  19
    Leonard Lawlor (2009). Auto-Affection and Becoming (Part I). Environmental Philosophy 6 (1):1-19.
    This essay pursues a double strategy to transform our human collective relation to animal life. On the one hand, and this strategy is due to Derrida’s thought, it attempts to criticize the belief that humans have a kind of subjectivity that is substantially different from that of animals, the belief that humans have in their self-relation (called auto-affection) a relation of pure self-presence. On the other hand, the essay attempts to enlarge the idea of auto-affection to include the voices and (...)
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  39.  6
    Leonard Lawlor (2002). Asceticism and Sexuality. Philosophy Today 46 (5):92-101.
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  40.  4
    Leonard Lawlor (1999). La fin de l'ontologie (résumé). Chiasmi International 1:252-252.
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  41. Leonard Lawlor (2003). The Beginnings of Thought : The Fundamental Experience in Derrida and Deleuze. In Paul Patton & John Protevi (eds.), Between Deleuze and Derrida. Continuum
  42.  7
    Leonard Lawlor (2013). Anachronism and Powerlessness: An Essay on Postmodernism. In S. Campbell & P. Bruno (eds.), The Science, Politics, and Ontology of Life-Philosophy. Bloomsbury 141.
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  43.  7
    Leonard Lawlor (2007). Introduction. Chiasmi International 9:12-12.
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  44.  7
    Edward S. Casey, Donald A. Landes, Eduardo Mendieta, Michael Naas & Leonard Lawlor (2013). Hugh J. Silverman. Chiasmi International 15:455-457.
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  45.  4
    Leonard Lawlor (1993). Imagination and Chance: The Difference Between the Thought of Ricoeur and Derrida. State University of New York Press.
    Imagination and Chance illuminates the different philosophical projects that animate Ricoeur’s hermeneutics and Derrida’s deconstruction. Basic concepts in Ricouer such as discourse, metaphor and symbol, and tradition are examined, and texts by Derrida including “White Mythology,” Introduction to Husserl’s The Origin of Geometry, and “The Double Session” are analyzed. The book also includes a previously untranslated round table discussion between Ricoeur and Derrida.
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  46.  28
    Leonard Lawlor (2008). Waiting and Lateness: The Context, Implications, and Basic Argumentation of Derrida's “Awaiting (at) the Arrival” (S'attendre À l'Arrivée) in Aporias. Research in Phenomenology 38 (3):392-403.
    In Derrida's last book (posthumously published in 2006), L'animal que donc je suis, there is a kind of refrain: “il ne suffit pas de …” (it is not sufficient or enough to . . . ). Derrida utters this refrain in relation to all the discourses on animality and animal suffering found in the Western philosophical tradition. None of these discourses are sufficient. This last book revolves then around the idea of an insufficient (not enough) response. The idea of an (...)
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  47.  6
    Leonard Lawlor (2002). riassunto: Il chiasma e la piega. Un'introduzione al concetto filosofico di archeologia. Chiasmi International 4:117-118.
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  48.  6
    Leonard Lawlor (2010). The Ontology of Memory. Epoché: A Journal for the History of Philosophy 8 (1):69-102.
    This essay attempts to reflect on Bergson’s contribution to the reversal of Platonism. Heidegger, of course, had set the standard for reversing Platonism. Thus the question posed in this essay, following Heidegger, is: does Bergson manage not only to reverse Platonism but also to twist free of it. The answer presented here is that Bergson does twist free, which explains Deleuze’s persistent appropriations of Bergsonian thought. Memory in Bergson turns out to be not a memory of an idea, or even (...)
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  49.  9
    Leonard Lawlor (2006). “For the Creation Waits with Eager Longing for the Revelation”. Epoché: A Journal for the History of Philosophy 10 (2):359-377.
    Blindness has been a pervasive theme throughout Derrida’s career. But Derrida uses the word “blindness” only once in the title of one his works. This text is, ofcourse, Memoirs of the Blind, Mémoires d’aveugle, an essay he wrote for the catalogue for an exhibition he organized at the Louvre in 1990. I argue that Memoirs of the Blind is more than just a phase in Derrida’s deconstruction of the metaphysics of presence. Instead, it opens a larger, more ambitious project that (...)
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  50.  13
    Leonard Lawlor (2010). “There Will Never Be Enough Done”. Journal of Philosophy: A Cross-Disciplinary Inquiry 5 (11):1-13.
    The question confronting thought today is: what is a suicide bomber? But this question is a sign of a greater problem: the problem of the worst, which is apocalypse, complete suicide. Deleuze and Guattari and Derrida have given us the philosophical concepts to formulate this problem with more complexity and precision. Deleuze and Guattari have defined our current situation in terms of the post-fascist figure of the war machine, a figure that is worse, more terrifying, than fascism itself. Similarly, Derrida (...)
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