39 found
Order:
Disambiguations:
Marguerite la Caze [35]M. M. La Caze [2]M. la Caze [2]
See also:
Profile: Marguerite la Caze (University of Queensland)
  1.  9
    Damian Cox, Marguerite La Caze & Michael Levine (2003). Integrity and the Fragile Self. Ashgate.
    This book examines the centrality of integrity in relation to a variety of philosophical and psychological concerns that impinge upon the ethical life.
    Direct download  
     
    Export citation  
     
    My bibliography   13 citations  
  2. Marguerite la Caze (2002). The Analytic Imaginary. Cornell University Press.
    lntroduction Imaginary and Images M philosophical imaginary refers to both the capacity to imagine and the stock of images philosophers use. ...
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography   5 citations  
  3.  71
    Marguerite La Caze (2001). Envy and Resentment. Philosophical Explorations 4 (1):31 – 45.
    Envy and resentment are generally thought to be unpleasant and unethical emotions which ought to be condemned. I argue that both envy and resentment, in some important forms, are moral emotions connected with concern for justice, understood in terms of desert and entitlement. They enable us to recognise injustice, work as a spur to acting against it and connect us to others. Thus, we should accept these emotions as part of the ethical life.
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography   6 citations  
  4.  7
    Marguerite La Caze (2013). Wonder and Generosity: Their Role in Ethics and Politics. State University of New York.
    Wonder and generosity -- Love and respect -- Responding to difference and similarity -- The relation between ethics and politics -- Cosmopolitanism, hospitality and refugees -- Wonder, radical evil and forgiveness -- Apology, forgiveness, and reconciliation.
    Direct download  
     
    Export citation  
     
    My bibliography   1 citation  
  5.  34
    M. M. La Caze (2004). Not Just Visitors: Cosmopolitanism, Hospitality, and Refugees. Philosophy Today 48 (3):313-324.
    Recent philosophers, political scientists and cultural theorists have suggested that the concept of cosmopolitanism is useful to theorize an ideal relationship between different nations, and to confront the problems faced by asylum-seekers and refugees. Here, La Caze discusses Immanuel Kant's view of cosmopolitanism which occurs in the context of his teleological philosophy of history and his views on politics.
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  6.  68
    Marguerite La Caze (2005). Love, That Indispensable Supplement: Irigaray and Kant on Love and Respect. Hypatia 20 (3):92-114.
    Is love essential to ethical life, or merely a supplement? In Kant's view, respect and love, as duties, are in tension with each other because love involves drawing closer and respect involves drawing away. By contrast, Irigaray says that love and respect do not conflict because love as passion must also involve distancing and we have a responsibility to love. I argue that love, understood as passion and based on respect, is essential to ethics.
    Direct download (8 more)  
     
    Export citation  
     
    My bibliography   2 citations  
  7.  55
    Marguerite la Caze (2008). Seeing Oneself Through the Eyes of the Other: Asymmetrical Reciprocity and Self-Respect. Hypatia 23 (3):pp. 118-135.
    Iris Marion Young argues we cannot understand others’ experiences by imagining ourselves in their place or in terms of symmetrical reciprocity (1997a). For Young, reciprocity expresses moral respect and asymmetry arises from people’s greatly varying life histories and social positions. La Caze argues there are problems with Young’s articulation of asymmetrical reciprocity in terms of wonder and the gift. By discussing friendship and political representation, she shows how taking self-respect into account complicates asymmetrical reciprocity.
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  8.  5
    Marguerite La Caze (2006). The Asymmetry Between Apology and Forgiveness. Contemporary Political Theory 5 (4):447-468.
    Government refusals to apologise for past wrongful practices such as slavery or the removal of indigenous children from their parents seem evidently unjust. It is surprising, then, that some ethical considerations appear to support such stances. Jacques Derrida's account of forgiveness as entirely independent of apology appears to preclude the need for official apologies. I contend that governments are obligated to apologize for past injustices because they are responsible for them and that official apologies should not involve a corresponding expectation (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography   2 citations  
  9.  4
    Marguerite La Caze (2013). The Mute Foundation of Aesthetic Experience? Culture, Theory, and Critique 54 (2):209-224.
    Luiz Cost Lima argues in The Limits of Voice that Kant’s Critique of Judgment plays a pivotal role in furthering aestheticization, or the objectification and universalization of aesthetic experience. He introduces the term criticity to refer to the act of questioning and finds that Kant poses the alternatives of aestheticization and criticity. However, Costa Lima sees Kant and most of the following literary criticism as accepting aestheticization, with exceptions such as Schlegel and Kafka. (xii) He states ‘The effective actualization of (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  10.  23
    Marguerite La Caze (2002). The Encounter Between Wonder and Generosity. Hypatia 17 (3):1-19.
    : In a reading of René Descartes's The Passions of the Soul, Luce Irigaray explores the possibility that wonder, first of all passions, can provide the basis for an ethics of sexual difference because it is prior to judgment, and thus nonhierarchical. For Descartes, the passion of generosity gives the key to ethics. I argue that wonder should be extended to other differences and should be combined with generosity to form the basis of an ethics.
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography   2 citations  
  11.  7
    Marguerite la Caze (2007). At the Intersection: Kant, Derrida, and the Relations Between Ethics and Politics. Political Theory 35 (5):781-805.
    To elucidate the tensions in the relation between ethics and politics, I construct a dialogue between Kant, who argues that they can be made compatible, and Derrida, who claims to go beyond Kant and his idea of duty. For Derrida, ethics makes unconditional demands and politics guides our responses to possible effects of our decisions. Derrida argues that in politics there must be a negotiation of the non-negotiable call of ethical responsibility. I argue that Derrida's unconditional ethics cannot be read (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  12.  50
    Marguerite la Caze (2009). Derrida: Opposing Death Penalties. Derrida Today 2 (2):186-199.
    Derrida's purpose in ‘Death Penalties’ (2004), is to show how both arguments in favour of capital punishment, exemplified by Kant's, and arguments for its abolition, such as those of Beccaria, are deconstructible. He claims that ‘never, to my knowledge, has any philosopher as a philosopher, in his or her own strictly and systematically philosophical discourse, never has any philosophy as such contested the legitimacy of the death penalty.’ (2004, 146) Derrida also asks how it is possible ‘to abolish the death (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  13.  4
    M. M. La Caze (2006). The Asymmetry Between Apology and Forgiveness. Contemporary Political Theory 5 (1):447-468.
    Government refusals to apologise for past wrongful practices such as slavery or the removal of indigenous children from their parents seem evidently unjust. It is surprising, then, that some ethical considerations appear to support such stances. Jacques Derrida's account of forgiveness as entirely independent of apology appears to preclude the need for official apologies. I contend that governments are obligated to apologize for past injustices because they are responsible for them and that official apologies should not involve a corresponding expectation (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  14.  16
    Marguerite la Caze (2002). Revaluing Envy and Resentment. Philosophical Explorations 5 (2):155 – 158.
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  15.  4
    Marguerite La Caze (2011). Dancing with Iris. [REVIEW] Social Theory and Practice 37 (4):697-704.
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  16.  8
    Marguerite La Caze (2014). Iris Marion Young's Legacy for Feminist Theory. Philosophy Compass 9 (7):431-440.
    The work of Iris Marion Young (1949–2006) comprises major contributions in the areas of feminist phenomenology, international justice, political theory, and ethical responses to differences. Many of Young's articles, such as ‘Throwing like a Girl’, ‘Pregnant Embodiment’, ‘Women Recovering our Clothes’, ‘Gender as Seriality’, and ‘House and home’, in addition to her books Justice and the Politics of Difference (1990) and Inclusion and Democracy (2000) are particularly significant. My paper shows how Young's earlier essays in feminist phenomenology concerning the lived (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  17. Marguerite La Caze (2005). Love, That Indispensable Supplement: Irigaray and Kant on Love and Respect. Hypatia 20 (3):92-114.
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  18.  7
    Marguerite La Caze (2011). A Taste for Fashion. In Jessica Wolfendale & Jeanette Kennett (eds.), Fashion – Philosophy for Everyone: Thinking with Style. Blackwell
    One of the few philosophers who comments on fashion, Kant claims in his Anthropology from a Pragmatic Point of View that fashion should be classified as vanity and foolishness. He writes ‘it is novelty that makes fashion popular, and to be inventive in all sorts of external forms, even if they often degenerate into something fantastic and somewhat hideous, belongs to the style of courtiers, especially ladies. Others then anxiously imitate these forms, and those in low social positions burden themselves (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  19.  2
    Marguerite La Caze (2014). Introduction. Symposium: The Canadian Journal of Continental Philosophy 18 (2):1-2.
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  20.  7
    Marguerite La Caze (2012). Moss, Fungus, Cauliflower: Sartre's Critique of "Human Nature". Symposium: The Canadian Journal of Continental Philosophy 16 (1):30-51.
    The article offers the author's insights on the theory of Jean-Paul Sartre regarding human nature. She mentions that the understanding of need of Sartre was not inconsistent with his perception of the human condition, in which she argues that Satre's concept of needs indicates a change in focus. She explores questions which arise from the argument of Sartre on needs in his theory concerning dialectical ethics.
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  21.  5
    Marguerite La Caze (2005). Beauvoir and The Second Sex: Feminism, Race, and the Origins of Existentialism (Review). Hypatia 14 (4):175-182.
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  22.  1
    Marguerite La Caze (2009). Max Deutscher's Genre of Philosophy. Crossroads (1):71-78.
    Early in his career, Max Deutscher he started to explore questions in the philosophy of mind, which continue to interest him. His early reading of Jean-Paul Sartre, and the work of Gilbert Ryle, informs all his work. My paper traces the theme of genre in philosophy as it is exemplified and discussed throughout Deutscher’s work, including Judgment After Arendt (2007).
    Direct download  
     
    Export citation  
     
    My bibliography  
  23.  5
    Marguerite La Caze & Henry Martyn Lloyd (2011). Editors' Introduction: Philosophy and Affective Turn. Parrhesia 13:1-13.
    This special issue of Parrhesia has developed from the 2010 Australasian Society for Continental Philosophy’s Conference at the University of Queensland on the theme of the philosophy of affect.
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  24.  13
    M. la Caze (2011). Terrorism and Trauma: Negotiating Derridean 'Autoimmunity'. Philosophy and Social Criticism 37 (5):605-619.
    I begin by examining the logic of autoimmunity as characterized by Jacques Derrida, ‘that strange behaviour where a living being, in quasi-suicidal fashion, ‘‘itself’’ works to destroy its own protection, to immunize itself against its own immunity’ (Borradori, 2003: 94). According to Derrida, religion, democracy, terrorism and recent responses to the trauma of terrorism can be understood in terms of this logic. Responses to terrorism are ‘autoimmune’ and increase the trauma of terrorism as well as risking democratic values. I argue (...)
    Direct download (7 more)  
     
    Export citation  
     
    My bibliography  
  25.  7
    Marguerite la Caze (2007). On Orientation in Thought. International Studies in Philosophy 39 (4):77-102.
    Immanuel Kant, in ‘What is Orientation in Thinking?’ focuses on reason as the touchstone for speculative thought. The question of how to orient ourselves in thinking is still pressing, particularly if one does not take reason as providing principles for judgment. Hannah Arendt and Michèle Le Dœuff focus on this problem of orientation from a practical point of view and build up a compelling picture of how we can orient our thought. Both take imagination to be central to good judgment, (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  26.  1
    Marguerite La Caze (2009). Hipparchia's Choice: An Essay Concerning Women, Philosophy, Etc. 2nd Ed. By Michèle le Dœuff. Translated by Trista Selous. [REVIEW] Hypatia 24 (1):191-195.
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  27.  1
    M. La Caze (1999). Review of Essay of Margaret Simons' Simone de Beauviour and The Second Sex: Feminism, Race and the Origins of Existentialism. [REVIEW] Hypatia 14 (4):175-181.
  28.  2
    Marguerite la Caze (1999). Book Review: Margaret A. Simons. Beauvoir and the Second Sex: Feminism, Race, and the Origins of Existentialism. New York: Rowman & Littlefield, 1999. [REVIEW] Hypatia 14 (4):175-182.
  29. Marguerite La Caze (2013). At First Blush: The Politics of Guilt and Shame. Parrhesia (18):85-99.
    A consideration of what are sometimes known as the reactive attitudes is useful to outline more positive conditions of ethical restoration. This paper focuses on the ways in which perceptions and experiences of guilt and shame are shaped by political conceptions of who belongs to the more guilty and shameful parties. I use the debate between Karl Jaspers and Arendt over guilt and responsibility, as well as Jean-Paul Sartre’s and Giorgio Agamben’s work on shame, to develop an account of the (...)
     
    Export citation  
     
    My bibliography  
  30. Marguerite La Caze (1999). Book Review: Margaret A. Simons. Beauvoir and the Second Sex: Feminism, Race, and the Origins of Existentialism. New York: Rowman & Littlefield, 1999. [REVIEW] Hypatia: A Journal of Feminist Philosophy 14 (4):175-182.
    No categories
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  31. Marguerite La Caze (2013). Hope and Affirmation: An Ethics of Reciprocity. In Steven Churchill Jack Reynolds (ed.), Sartre: Key Concepts. Acumen 206-12.
    Jean-Paul Sartre’s final ethics of the “we” or reciprocity remains controversial and less developed than his other ethics. Scholars have generally accepted the periodization of his ethics into three, as Sartre himself described them: the first ethics of authenticity, the second Marxist or dialectical ethics, and this final ethics, that considers the ontological basis of ethics, based primarily on the 1980 interviews in Hope Now (1996) (L’espoir maintenant, 1991). I will focus on Sartre’s responses in the interviews, rather than contributions (...)
     
    Export citation  
     
    My bibliography  
  32. Marguerite La Caze (2014). Introduction. Symposium 18 (2):1-2.
    No categories
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  33. Marguerite La Caze (2012). Moss, Fungus, Cauliflower. Symposium 16 (1):30-51.
    No categories
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  34. Marguerite La Caze (2008). Michele le Doeuff Feminist Epistemology and the Unthought. Hecate 34 (2):62-79..
    The unthought means that which it is possible to think, but which has not yet been thought, and also what we are prevented from thinking. Philosophical systems can prevent us from thinking otherwise and restrictions on women’s access to knowledge can prevent women from thinking apart from what is prescribed as suitable. The unthought is both what hasn’t been thought and what could be thought if there wasn’t a barrier of some sort. Michèle Le Dœuff directs us towards the unthought (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  35. Marguerite La Caze (2014). Promising and Forgiveness. In Patrick Hayden (ed.), Hannah Arendt: Key Concepts. Acumen 209-21.
    My paper explores the power that forgiveness and the promise, as potentialities of action, have to counter the two difficulties that follow from the possibility of being able to begin something new or what Arendt calls the ‘frailty of human affairs’: irreversibility and unpredictability. Acts of forgiving and promising are expressions of freedom and natality, as they begin human relations anew: forgiveness creates a fresh beginning after wrong-doing, and the promise initiates new political agreements. Arendt argues that forgiveness and the (...)
     
    Export citation  
     
    My bibliography  
  36. Marguerite La Caze (2007). Review: Burdened Virtues: Virtue Ethics for Liberatory Struggles. [REVIEW] Mind 116 (463):781-785.
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  37. Marguerite La Caze (2007). Sartre Integrating Ethics and Politics: The Case of Terrorism. Parrhesia: A Journal of Critical Philosophy 3:43-54.
    Sartre reflected on questions related to terror and terrorism throughout his career and these questions shaped his understanding of ethics and politics. In exploring these connections I link Sartre’s controversial remarks about the terrorism he observed during his lifetime to our more recent experiences of terrorism in the USA, Bali, Madrid and London. In Colonialism and Neo-Colonialism, Robert Young claims that Sartre moves from ethics to politics in his account of colonialism, understanding that shift as one from a concern with (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  38. Marguerite La Caze (2002). The Encounter Between Wonder and Generosity. Hypatia: A Journal of Feminist Philosophy 17 (3):1-19.
    No categories
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  39. Marguerite La Caze (2014). Wonder and Generosity: Their Role in Ethics and Politics. State University of New York Press.
    _A compelling understanding of equality and difference in public life._.
    No categories
     
    Export citation  
     
    My bibliography