Search results for 'Marquis De Sade' (try it on Scholar)

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  1. D. A. F. Sade (1999). Historia mego uwięzienia. Z listów Markiza de Sade do żony pisanych w Vincennes. Sztuka I Filozofia 17.
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  2. Adam J. Greteman (forthcoming). Corrupting Conversations with the Marquis de Sade: On Education, Gender, and Sexuality. Studies in Philosophy and Education:1-16.
    In this essay, the author joins a conversation started by Martin regarding gender and education seeking to extend the conversation to address sexuality. To do so, the author brings a reading of the Marquis de Sade to challenge the emphasis on reproduction in education as it relates to gendered and sexual norms. The author, following Martin’s approach in Reclaiming the Conversation, reads one particular text of Sade’s—Philosophy in the Bedroom—to argue for queer possibilities that Sade brings (...)
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  3. Francisco Verardi Bocca (2014). Le Marquis de Sade: Un Matérialisme aux Conséquences Ultimes/ Marquis de Sade: A Materialist to the Ultimate Consequences. Natureza Humana - Revista Internacional de Filosofia E Psicanálise 16 (1).
    Resumé : Présentation des approches théoriques qui permettent de repenser sous un nouveau jour l’extrême singularité de l´oeuvre sadienne qui nous défie. Consideration que l’oeuvre littéraire-philosophique du Marquis de Sade a été essentiellement soutenu par des thèses conçus par J. O. de La Mettrie et E. Condillac. Plus encore, que Sade produit une sorte de mélange des deux matérialistes du XVIII e siècle, desquelles, comme nous le verrons, il diffère aussi. Que Sade illustre, particulièrement à travers (...)
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  4.  15
    J. Larson (2013). Albert Camus' ≪em Xmlns:M="Http://Www.W3.Org/1998/Math/MathML" Xmlns:Mml="Http://Www.W3.Org/1998/Math/MathML" Xmlns:Xlink="Http://Www.W3.Org/1999/Xlink"≫Caligula≪/Em≫ and the Philosophy of the Marquis de Sade. [REVIEW] Philosophy and Literature 37 (2):360-373.
    Without the idea of God, and the moral values and law that derive from divine authority, how does Man determine the limits of his actions? Are moral values and principles of justice simply human constructs created to protect society that do not realistically reflect the truth about human nature? Without the concept of the sacred, where does authority reside and what constitutes the boundaries that humans must not transgress? In Caligula, Albert Camus confronts these questions and takes them to their (...)
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  5.  2
    A. D. Farr (1980). The Marquis de Sade and Induced Abortion. Journal of Medical Ethics 6 (1):7-10.
    In 1795 the Marquis de Sade published his La Philosophic dans le boudoir, in which he proposed the use of induced abortion for social reasons and as a means of population control. It is from this time that medical and social acceptance of abortion can be dated, although previously the subject had not been discussed in public in modern times. It is suggested that it was largely due to de Sade's writing that induced abortion received (...)
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  6.  28
    Timo Airaksinen (1995). The Philosophy of the Marquis De Sade. Routledge.
    The Marquis de Sade's books have been censored in many countries. He is notorious for his forbidden novels like The 120 Days of Sodom and Justine, Juliette . The Marquis de Sade has long been considered the archetypal pornographer. The Philosophy of the Marquis de Sade challenges these traditional interpretations by reading de Sade and his books philosophically. Airaksinen examines de Sade's claim that in order to be truly happy and free we (...)
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  7. Timo Airaksinen (2002). The Philosophy of the Marquis de Sade. Routledge.
    The Marquis de Sade is famous for his forbidden novels like _Justine, Juliette_, and the _120 Days of Sodom_. Yet, despite Sade's immense influence on philosophy and literature, his work remains relatively unknown. His novels are too long, repetitive, and violent. At last in _The Philosophy of the Marquis de Sade_, a distinguished philosopher provides a theoretical reading of Sade. Airaksinen examines Sade's claim that in order to be happy and free we must do (...)
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  8.  11
    John Phillips (2005). The Marquis de Sade: A Very Short Introduction. OUP Oxford.
    This Very Short Introduction aims to disentangle the 'real' Marquis de Sade from his mythical and demonic reputation of the past two hundred years. Phillips examines Sade's life and work: his libertine novels, his championing of atheism, and his uniqueness in bringing the body and sex back into philosophy.
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  9.  52
    Debra Berghoffen (2001). Menage À Trois: Freud, Beauvoir, and the Marquis de Sade. [REVIEW] Continental Philosophy Review 34 (2):151-163.
    Without rejecting Simone de Beauvoir's often cited feminist agenda, this paper takes up her less frequently noted insight – that woman's existence as the inessential other is more than a consequence of material dependency, and political inequality. This insight traces women's subordinated status to the effect of a patriarchal desire that produces and is sustained by a political imaginary that is not economically grounded and is not undermined by women's economic or political progress. Taking up this insight, this paper reads (...)
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  10.  1
    Jean-Marc Piret (2009). De Geschiedenis Als Slachtbank: Reflexieve Modernisering En de Wet Bij Joseph de Maistre, Marquis de Sade En G.W.F. Hegel. [REVIEW] Vubpress.
    Met de verlichting en de Franse revolutie komt het moderniseringsproces in een stroomversnelling terecht.
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  11.  14
    Michael J. Shapiro (1993). Eighteenth Century Intimations of Modernity: Adam Smith and the Marquis de Sade. Political Theory 21 (2):273-293.
  12.  6
    Lode Lauwaert (forthcoming). Georges Bataille, a Reader of Marquis de Sade. On Nature, Sadistic Enjoyment, and Literature (Submitted). Continental Philosophy Review.
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  13.  6
    Debra Bergoffen (2012). Simone de Beauvoir and the Marquis de Sade. In Shannon M. Mussett & William S. Wilkerson (eds.), Beauvoir and Western Thought From Plato to Butler. 75.
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  14.  6
    Astrid Deuber-Mankowsky (1991). Neuerscheinungen: Ursula Pia Jauch: Damenphilosophie & Männermoral. Von Abbé de Gérard Bis Marquis de Sade. Ein Versuch Über Die Lächelnde Vernunft. Die Philosophin 2 (3):140-143.
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  15.  2
    Lode Lauwaert (forthcoming). Pierre Klossowski Reads Marquis de Sade. Modernity and Salvation (Forthcoming). Bijdragen: Tijdschrift Voor Filosofie En Theologie.
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  16.  2
    Lode Lauwaert (forthcoming). Simone de Beauvoir Reads the Marquis de Sade. An Existentialist Approach to Sade's Life and Work (Forthcoming). Journal of the British Society for Phenomenology.
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  17. E. J. Campion (2003). The Marquis de Sade. By Neil Schaeffer. The European Legacy 8 (3):360-360.
     
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  18. M. J. Shapiro (1993). Eighteenth Century Intimations of Modernity: Adam Smith and the Marquis de Sade. Political Theory 21 (2):273-293.
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  19. Richard Spavin (2015). La Mythologie de la Mine : La Fiction Anti-Économique Chez le Marquis de Sade. Lumen: Selected Proceedings From the Canadian Society for Eighteenth-Century Studies 34:71.
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  20.  7
    E. Christian Brugger, Donald Marquis, Thomas Cavanaugh, James Nelson, Tod Chambers, Lennart Nordenfelt, James Childress, Anders Nordgren, Kai Draper & Fredrik Svenaeus (2006). Lazare Benaroyo Alex John London Universite de Lausanne Carnegie Mellon University Jeff Blustein Jeff McMahan Albert Einstein College of Medicine Rutgers. Theoretical Medicine and Bioethics 27:1.
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  21.  3
    Albert Sade (1970). Sur les axiomes de Götlind. Notre Dame Journal of Formal Logic 11 (1):81-88.
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  22. Albert Sade (1974). Indice de Vérité, Fonctions Implicationnelles Accessibles, Recensement des Thèses. Notre Dame Journal of Formal Logic 15 (3):353-369.
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  23. Susan Stewart (1988). The Marquis de Meese. Critical Inquiry 15 (1):162-192.
    The pornography debate occupies a prominent site of apparent contradiction in contemporary culture: a site where the interests of cultural feminism merge with those of the far Right, where an underground enterprise becomes a major growth industry, and where forms of speculation turn alarmingly practical. Another more problematic confluence occurs as a result of this debate. That is, by juxtaposing the 1986 Final Report of the Attorney General’s Commission on Pornography and the Marquis de Sade’s 120 Days of (...)
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  24.  16
    Gary Banham (2011). The Antimonies of Pure Practical Libertine Reason. Angelaki 15 (1):13-27.
    In this article I revisit the relationship between Immanuel Kant and the Marquis De Sade, following not Jacques Lacan but Pierre Klossowski. In the process I suggest that Sade's work is marred by a series of antinomies that prevent him from stating a pure practical libertine reason and leave his view purely theoretical.
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  25.  19
    Geoffrey Roche (2010). Much Sense the Starkest Madness. Angelaki 15 (1):45-59.
    Theodor Adorno and Max Horkheimer, in Dialectic of Enlightenment [Dialektik der Aufklärung, first published in 1944], argue that Donatien-Alphonse-François, the Marquis de Sade (1740–1814), and Friedrich Nietzsche have brought the Enlightenment project of grounding morality in reason to an end. For Adorno and Horkheimer, Sade has revealed philosophy’s moral impotency, in particular “the impossibility of deriving from reason any fundamental argument against murder [...].”1 Marcel Hénaff, Susan Neiman, and Annie Le Brun have similarly suggested that (...) has demonstrated that morality is no more philosophically justified than immorality.2 There is no doubt that there is much discussion of moral philosophy in Sade’s surviving works. But are these extraordinary claims of Sade’s sceptical powers justified? To answer this question, this paper sets out to identify the moral and meta- ethical claims made in Sade’s works, and to assess his arguments for those claims. (shrink)
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  26.  29
    Bronwyn Singleton (2011). Simone de Beauvoir and the Problem with de Sade: The Case of the Virgin Libertine. Hypatia 26 (3):461-477.
    Reading Beauvoir's “Must We Burn Sade?” alongside the chapter called “Sexual Initiation” in The Second Sex, I argue that the problem with Sade is not his perversity, but his perpetual virginity. In The Second Sex, Beauvoir advances a new understanding of sexual initiation as a physical and spiritual movement toward the other, disqualifying any purely physical machination as sufficient to initiate one into “authentic erotic reality.” Sade's refusal of Eros as described in “Must We Burn Sade?” (...)
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  27.  2
    Matthew Sharpe (2007). Maistre Avec de Sade: Zizek Contra de Maistre. International Journal of Žižek Studies 1 (4):1-24.
    It is possible to argue that the first world is presently living through a period of radical global reaction against the social democratic consensus of the twentieth century. In this context, the use of Slavoj Zizek's Lacnaian theory of ideology to critique the traditions of thought which inform this reaction becomes a vital task. In this paper, I use Zizek's Lacanian theory of ideology to critically analyse de Maistre's remarkable work: particularly his 'Considerations on France'. Zizek's emphasis on the role (...)
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  28. Michael Sonenscher (2007). French Economists and Bernese Agrarians: The Marquis de Mirabeau and the Economic Society of Berne. History of European Ideas 33 (4):411-426.
    Physiocracy is still sometimes seen as an oddly archaic programme of agricultural development. The aim of this paper is to show that one of the Physiocrats’ prime concerns was to take the subject of agriculture out of international relations. The fiscal regime that was central to Physiocracy was designed to make every large territorial state self-sufficient and, by doing so, to break the connection between modern great power politics, the international division of labour, and the politics of necessity. From this (...)
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  29.  21
    Mathias Risse, Why the Count de Borda Cannot Beat the Marquis de Condorcet.
    Although championed by the Marquis the Condorcet and many others, majority rule has often been rejected as indeterminate, incoherent, or implausible. Majority rule’s arch competitor is the Borda count, proposed by the Count de Borda, and there has long been a dispute between the two approaches. In several..
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  30. Timo Airaksinen (1991). Of Glamor, Sex, and de Sade. Monograph Collection (Matt - Pseudo).
     
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  31.  1
    Michel Brix (2011). Is Sade a philosopher of Enlightenment? Trans/Form/Ação 30 (2):11-22.
    Dans les romans de Sade, on n’accomplit que des crimes qui sont longuement expliqués, commentés et surtout légitimés. Ces dissertations ont conduit les critiques à rapprocher le marquis des philosophes du XVIII e siècle et parfois même à l’assimiler à ces derniers. Le présent article indique que cerapprochement n’est pas fondé et prouve que Sade n’a pas cautionné mais a au contraire stigmatisé les raisonnements des philosophes et de leurs épigones qui tendaient à instiller chez les Français (...)
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  32. Mª Encarnación Varela Moreno (2009). La ruptura de tabúes en la literatura hebrea. Pinjás Sadé: entre transgresión y revelación. 'Ilu. Revista de Ciencias de Las Religiones 13:225-240.
    Pinjás Sadé fue considerado un heterodoxo en el seno de la “Cultura Estatal” israelí que constituyó su entorno vital. En la primera parte de este artículo presento su biografía y su obra más representativa, La vida como parábola, publicada en 1958, así como sus raíces románticas y frankistas y su inclinación hacia el cristianismo de acuerdo con el Evangelio. En la segunda parte se hace un análisis mítico de esa obra según la estructura del viaje interior del héroe en busca (...)
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  33.  2
    Lode Lauwaert (2011). Simone de Beauvoir Over Leven En Werk van Markies de Sade. de Uil van Minerva: Tijdschrift Voor Geschiedenis En Wijsbegeerte van de Cultuur 24 (4):211-224.
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  34. Gilles-Gaston Granger (1959). La mathématique sociale du marquis de Condorcet. Revue Philosophique de la France Et de l'Etranger 149 (4):248-249.
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  35. Lluís Cuéllar (2006). El marqués de Sade," un Nietzsche avant la lettre". Enrahonar: Quaderns de Filosofía 3:93-95.
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  36. Muriel Schmid (2000). L'univers de Sade En Théologie: Du Scandale À la Dénonciation. Revue de Théologie Et de Philosophie 132 (2):163-174.
  37. Allyson Field (2006). Hurlements En Faveur de Sade : The Negation and Surpassing of "Discrepant Cinema". Substance 28 (3):55-70.
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  38.  9
    Harold A. Larrabee (1929). Luc de Clapiers, Marquis de Vauvenargues. [REVIEW] Journal of Philosophy 26 (16):441-442.
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  39.  4
    Karen Green, De Sade, de Beauvoir and Dworkin.
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  40.  3
    Bill Metcalf (2011). Utopian Fraud: The Marquis de Rays and La Nouvelle-France. Utopian Studies 22 (1):104-124.
  41.  16
    Joan Landes, The History of Feminism: Marie-Jean-Antoine-Nicolas de Caritat, Marquis de Condorcet. Stanford Encyclopedia of Philosophy.
  42.  1
    Jerzy Kochan (2004). Donatien Alphonse François de Sade,czyli racjonalizm absolutny. Nowa Krytyka 17.
  43.  3
    M. A. Raschini (1991). De Sade o della coerenza di una rivoluzione. Filosofia Oggi 14 (53):5-14.
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  44.  2
    John Laird (1929). Luc de Clapiers, Marquis de Vauvenargues. By May Wallas. (London: Cambridge University Press. 1928. Pp. Viii + 308. Price 12s. 6d. Net.). [REVIEW] Philosophy 4 (14):278-.
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  45.  4
    Anatol Rapoport (1958). Book Review:La Mathematique Sociale du Marquis de Condorcet Gilles-Gaston Granger. [REVIEW] Philosophy of Science 25 (4):293-.
  46.  1
    Jean-Raymond Fanlo (2005). Agrippa d'Aubigné «Convertisseur»: La Déclaration du Marquis de Bonnivet. Bibliothèque d'Humanisme Et Renaissance 67 (1):93-102.
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  47. Bogdan Banasiak (1999). A teraz jestem zwierzęciem w menażerii Vincennes. Zamknięty świat de Sade'a – zamek i więzienie. Sztuka I Filozofia 17:254.
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  48. Benedetto Croce (1965). Galeas Caracciolo Marquis de Vico. Droz.
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  49. A. Goodwin (1957). Counter-Revolution In Brittany: The Royalist Conspiracy Of The Marquis De La Rouërie, 1791-3. Bulletin of the John Rylands Library 39 (2):326-355.
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  50. Joëlle Rollo-Koster (2015). Henri Bresc, Ed., Le Livre de Raison de Paul de Sade . Paris: Éditions du Comité des Travaux Historiques Et Scientifiques, 2013. Paper. Pp. 569; 6 Maps and 3 Tables. €50. ISBN: 978-2-7355-0788-7. [REVIEW] Speculum 90 (1):213-214.
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