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  1. Leonard Lawlor (forthcoming). The Challenge of Bergsonism: Phenomenology, Ontology. Ethics.
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  2. Zeynep Direk & Leonard Lawlor (eds.) (2014). A Companion to Derrida. Wiley-Blackwell.
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  3. Edward S. Casey, Donald Landes, Eduardo Mendieta, Michael Naas & Leonard Lawlor (2013). Hugh J. Silverman (1945-2013). Chiasmi International 15:455-457.
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  4. 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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  5. Leonard Lawlor (2013). An Essay on Postmodernism. In S. Campbell & P. Bruno (eds.), The Science, Politics, and Ontology of Life-Philosophy. Bloomsbury. 141.
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  6. Leonard Lawlor (2013). Gilles Deleuze and Hearing-Oneself-Speak. In Lester Embree & Thomas Nenon (eds.), Husserl’s Ideen. Springer. 451--466.
  7. Leonard Lawlor (2013). Heidegger and Foucault. In Francois Raffoul & Eric S. Nelson (eds.), The Bloomsbury Companion to Heidegger. Bloomsbury. 409.
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  8. Leonard Lawlor (2013). The Sensible Universe Seconded…: Comments on Mauro Carbone's an Unprecedented Deformation: Proust and the Sensible Ideas: The SUNY Press, Albany, NY, 2010, ISBN: 1438430205, P 122, $23.95 (). [REVIEW] Man and World 45 (4):569-578.
     
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  9. Leonard Lawlor (2013). What Happened? What Is Going to Happen? An Essay on the Experience of the Event. In Amy Swiffen & Joshua Nichols (eds.), The Ends of History: Questioning the Stakes of Historical Reason. Routledge. 179.
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  10. Andrea Janae Sholtz & Leonard Lawlor (2013). Heidegger and Deleuze '. In Francois Raffoul & Eric S. Nelson (eds.), The Bloomsbury Companion to Heidegger. Bloomsbury.
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  11. Leonard Lawlor (2012). Asceticism and Sexuality : "Cheating Nature" in Bergson's The Two Sources of Morality and Religion. In Alexandre Lefebvre & Melanie Allison White (eds.), Bergson, Politics, and Religion. Duke University Press.
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  12. 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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  13. 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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  14. 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.
  15. 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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  16. 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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  17. Leonard Lawlor (2011). Further Questions: A Way Out of the Present Philosophical Situation (Via Foucault). Journal of French and Francophone Philosophy 19 (1):91-105.
    Let us begin by assembling some signs of the present philosophical situation. On the one hand, the most important living French philosopher, Alain Badiou, calls for a “return to Plato,” despite the movement of anti-Platonism that dominated French and German thought in the 20 th century. On the other hand, the present moment sees a resurgence of naturalism in philosophy in general (including and especially Anglophone analytic philosophy), despite the criticisms of naturalism that have appeared throughout the 20 th century. (...)
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  18. 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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  19. Leonard Lawlor (2011). The Postmodern Self: An Essay on Anachronism and Powerlessness. In Shaun Gallagher (ed.), The Oxford Handbook of the Self. Oup Oxford.
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  20. Leonard Lawlor (2010). Institution and Duration : An Introduction to Bergson's 'Introduction to Metaphysics'. In Michael R. Kelly (ed.), Bergson and Phenomenology. Palgrave Macmillan.
     
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  21. Leonard Lawlor (2010). Introduction (French). Chiasmi International 12:11-12.
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  22. Leonard Lawlor (2010). Phenomenology: Responses and Developments. In Alan D. Schrift (ed.), The History of Continental Philosophy. The University of Chicago Press.
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  23. Leonard Lawlor (2010). The Ontology of Memory. Epoché: A Journal for the History of Philosophy 8 (1):69-102.
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  24. 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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  25. 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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  26. Leonard Lawlor (2009). Auto-Affection and Becoming (Part I): Who Are We? Environmental Philosophy 6 (1).
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  27. Leonard Lawlor (2009). Becoming and Auto-Affection. Graduate Faculty Philosophy Journal 30 (2):219-237.
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  28. Leonard Lawlor (2009). Becoming and Auto-Affection Part 2: Who Are We? Graduate Faculty Philosophy Journal 30 (2):219-237.
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  29. Leonard Lawlor (2009). The Friend of the Future. Graduate Faculty Philosophy Journal 30 (1):79-86.
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  30. Leonard Lawlor (2008). “Benign Sexual Variation”. Chiasmi International 10:47-56.
  31. Leonard Lawlor (2008). Following the Rats: Becoming-Animal in Deleuze and Guattari. Substance 37 (3):169-187.
  32. Leonard Lawlor, Henri Bergson. Stanford Encyclopedia of Philosophy.
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  33. Leonard Lawlor, Jacques Derrida. Stanford Encyclopedia of Philosophy.
  34. Leonard Lawlor (2008). Riassunto: “Variazione sessuale benigna”. Chiasmi International 10:58-58.
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  35. Leonard Lawlor (2008). Résumé: “Variation sexuelle bénigne”. Chiasmi International 10:57-57.
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  36. 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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  37. Leonard Lawlor (2007). Introduction. Chiasmi International 9:12-12.
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  38. Leonard Lawlor (2007). This Is Not Sufficient. Symposium: The Canadian Journal of Continental Philosophy 11 (1):79-100.
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  39. Ted Toadvine & Leonard Lawlor (2007). The Merleau-Ponty Reader. Northwestern University Presstoadvine, Ted.
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  40. Leonard Lawlor (2006). Book Review. [REVIEW] Continental Philosophy Review 39 (2):257-262.
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  41. Leonard Lawlor (2006). Bergson Revisited. Symposium: The Canadian Journal of Continental Philosophy 10 (1):35-52.
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  42. 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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  43. Leonard Lawlor (2006). Nature, Course Notes From the Collège de France. Review of Metaphysics 59 (3):663-664.
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  44. Leonard Lawlor (2006). Review: The Principle of Nature. [REVIEW] Human Studies 29 (2):257 - 262.
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  45. 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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  46. Leonard Lawlor (2005). Introduction. Chiasmi International 6:10-10.
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  47. Leonard Lawlor (2005). Martin C. Dillon ( 1938-2004). Chiasmi International 7:19-20.
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  48. Leonard Lawlor (2005). On the Love of the Neighbour in Levinas and Bergson. In Claire Elise Katz & Lara Trout (eds.), Emmanuel Levinas. Routledge. 2--175.
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  49. 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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  50. Leonard Lawlor (2004). Eschatology and Positivism. Bulletin de la Société Américaine de Philosophie de Langue Française 14 (1):22-42.
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