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Profile: Mariana Ortega (John Carroll University)
  1. Mariana Ortega (2009). Othering the Other: The Spectacle of Katrina for Our Racial Entertainment Pleasure. Contemporary Aesthetics 2.
  2. Mariana Ortega & Linda Martín Alcoff (eds.) (2009). Constructing the Nation: A Race and Nationalism Reader. SUNY Press.
    What is the norm of Americanness today, how has it changed, and how pluralistic is it in reality? from the Introduction In this volume philosophers and social ...
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  3. Mariana Ortega (2008). Multiplicity, Inbetweeness, and the Question of Assimilation. Southern Journal of Philosophy 46 (S1):65-80.
  4. Mariana Ortega (2008). Wounds of Self: Experience, Word, Image, and Identity. Journal of Speculative Philosophy 22 (4):pp. 235-247.
  5. Mariana Ortega (2007). Reclaiming Identity, by Paula M. L. Moya & Michael Hames-García; Learning From Experience, by Paula M. L. Moya. Radical Philosophy Review 10 (1):79-90.
  6. Mariana Ortega (2006). Being Lovingly, Knowingly Ignorant: White Feminism and Women of Color. Hypatia 21 (3):56-74.
    : The aim of this essay is to analyze the notion of "loving, knowing ignorance," a type of "arrogant perception" that produces ignorance about women of color and their work at the same time that it proclaims to have both knowledge about and loving perception toward them. The first part discusses Marilyn Frye's accounts of "arrogant" as well as of "loving" perception and presents an explanation of "loving, knowing ignorance." The second part discusses the work of Audre Lorde, Elizabeth Spelman, (...)
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  7. Mariana Ortega (2006). Phenomenological Encuentros. Radical Philosophy Review 9 (1):45-64.
    Heideggerian existential phenomenology remains largely ignored by Latin American feminists due to their preference for more Marxist and Sartrean philosophies. But its influence on Latin American feminism can be felt through the work of thinkers such as Beauvoir and Irigaray, who have had a great impact on Latin American feminists’ involvement in political movements and developmentof theories. The aim of this essay is to discuss ways in which Latin American and U.S. Latina feminists have been influenced by phenomenology’s commitment to (...)
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  8. Mariana Ortega (2005). When Conscience Calls, Will Dasein Answer? Heideggerian Authenticity and the Possibility of Ethical Life. International Journal of Philosophical Studies 13 (1):15 – 34.
    How does everyday, inauthentic Dasein dominated by das Man become authentic? The aim of this article is to answer this and other questions about Dasein's authenticity by carrying out an analysis of the 'call of conscience'. This analysis, in turn, provides insights about Dasein's possibility for ethical existence. We will see that even though there are some puzzling issues in Heidegger's explanation of Dasein in its everydayness and its authenticity, the Heideggerian Existential Analytic is not 'anti-ethical' as some have claimed. (...)
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  9. Mariana Ortega (2004). Exiled Space, in‐Between Space: Existential Spatiality in Ana Mendieta'sSiluetasSeries. Philosophy and Geography 7 (1):25-41.
    Existential space is lived space, space permeated by our raced, gendered selves. It is representative of our very existence. The purpose of this essay is to explore the intersection between this lived space and art by analyzing the work of the Cuban?born artist Ana Mendieta and showing how her Siluetas Series discloses a space of exile. The first section discusses existential spatiality as explained by the phenomenologists Heidegger and Watsuji and as represented in Mendieta's Siluetas. The second section analyzes the (...)
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  10. Mariana Ortega (2003). Heidegger's Atheism. International Philosophical Quarterly 43 (3):381-382.
  11. Mariana Ortega (2001). "New Mestizas," "'World'-Travelers," and "Dasein": Phenomenology and the Multi-Voiced, Multi-Cultural Self. Hypatia 16 (3):1 - 29.
    The aim of this essay is to carry out an analysis of the multi-voiced, multi-cultural self discussed by Latina feminists in light of a Heideggerian phenomenological account of persons or "Existential Analytic." In so doing, it (a) points out similarities as well as differences between the Heideggerian description of the self and Latina feminists' phenomenological accounts of self, and (b) critically assesses María Lugones's important notion of "world-traveling." In the end, the essay defends the view of a "multiplicitous" self which (...)
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  12. Mariana Ortega (2001). New Mestizas," "'World'-Travelers," And. Hypatia 16 (3).
    : The aim of this essay is to carry out an analysis of the multi-voiced, multi-cultural self discussed by Latina feminists in light of a Heideggerian phenomenological account of persons or "Existential Analytic." In so doing, it (a) points out similarities as well as differences between the Heideggerian description of the self and Latina feminists' phenomenological accounts of self, and (b) critically assesses María Lugones's important notion of "world-traveling." In the end, the essay defends the view of a "multiplicitous" self (...)
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  13. Mariana Ortega (2000). Dasein Comes After the Episternic Subject, But Who Is Dasein? International Philosophical Quarterly 40 (1):51-67.
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