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Matthew Sharpe [51]Matthew Joel Sharpe [1]
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Profile: Matthew Sharpe (Deakin University)
  1.  22
    Jack Reynolds, Leesa Davis & Matthew Sharpe (2016). Philosophy, Violence, Metaphor. Sophia 55 (1):1-4.
  2.  19
    Matthew Sharpe (2015). Not for Personal Gratification, or for Contention, or to Look Down on Others, or for Convenience, Reputation, or Power. Journal of Early Modern Studies 4 (2):37-68.
    This paper examines the apology for the life of the mind Francis Bacon gives in Book I of his 1605 text The Advancement of Learning. Like recent work on Bacon led by the ground-breaking studies of Corneanu, Harrison and Gaukroger, I argue that Bacon’s conception and defence of intellectual inquiry in this extraordinary text is framed by reference to the classical model, which had conceived and justified philosophising as a way of life or means to the care of the inquirer’s (...)
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  3.  12
    Matthew Sharpe (forthcoming). Killing the Father, Parmenides: On Lacan’s Anti-Philosophy. Continental Philosophy Review:1-24.
    This paper examines the historical claims about philosophy, dating back to Parmenides, that we argue underlie Jacques Lacan’s polemical provocations in the mid-1970s that his position was an “anti-philosophie”. Following an introduction surveying the existing literature on the subject, in part ii, we systematically present the account of classical philosophy Lacan has in mind when he declares psychoanalysis to be an antiphilosophy after 1975, assembling his claims about the history of ideas in Seminars XVII and XX in ways earlier contributions (...)
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  4. John Bigelow, Raymond D. Bradley, Andrew Brennan, Tony Coady, Peter Forrest, James Franklin, Karen Green, Russell Grigg, Matthew Sharpe, Jeanette Kennett, Neil Levy, Catriona Mackenzie, Gary Malinas, Chris Mortensen, Robert Nola & Paul Patton (2011). The Antipodean Philosopher: Public Lectures on Philosophy in Australia and New Zealand. Lexington Books.
     
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  5.  11
    Matthew Sharpe (2014). Publicizing the Essentially Private: Leo Strauss’s Platonic Aristophanes. Symposium: The Canadian Journal of Continental Philosophy 18 (2):3-32.
    Political philosopher Leo Strauss’s extensive engagements with Aristophanes’s comedies represent a remarkable perspective in debates concerning the political and wider meaning of Aristophanes’s plays. Yet they have attracted nearly no critical response. This paper argues that for Strauss, Aristophanes was a very serious, philosophically-minded author who wrote esoterically, using the comic form to convey his conception of man, and his answer to the Socraticquestion of the best form of life. Part I addresses Strauss’s central reading of the Clouds, which positions (...)
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  6.  2
    Matthew Sharpe (forthcoming). Socratic Ironies: Reading Hadot, Reading Kierkegaard. Sophia:1-27.
    This paper examines the seemingly unlikely rapport between the ‘Christian existentialist’, radically Protestant thinker, Søren Kierkegaard and French classicist and historian of philosophy, Pierre Hadot, famous for advocating a return to the ancient pagan sense of philosophy as a way of life. Despite decisive differences we stress in our concluding remarks, we argue that the conception of philosophy in Hadot as a way of life shares decisive features with Kierkegaard’s understanding of the true ‘religious’ life: as something demanding existential engagement (...)
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  7.  19
    Matthew Sharpe (2006). The Aesthetics of Ideology, or 'The Critique of Ideological Judgment' in Eagleton and ?I?Ek. Political Theory 34 (1):95 - 120.
    The notions of 'ideology' and 'critique of ideology' have been criticised in many ways. This essay examines the works of two contemporary theorists who defend this theoretical category. Interestingly, both do this through pivotal recourse to categories drawn from modern aesthetic theory, and in particular Kant's third "Critique." In this way, they reanimate a theoretical concern with the intersection of politics and aesthetics that goes as far back as Plato. The essay's conclusion reflects on this "aesthetic turn" in the theory (...)
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  8.  2
    Matthew Sharpe (2016). Retuning Orpheus' Lyre: The Classical Heritage's Antidotes to Cultural Pessimism. Australian Humanist, The 120:10.
    Sharpe, Matthew Let me begin with words from a different, more optimistic time: 'For it may be truly affirmed to the honour of these times, and in a virtuous emulation with antiquity, that this great building of the world had never throughlights made in it, till the age of us and our fathers. For although they had knowledge of the antipodes,... yet that might be by demonstration, and not in fact; and if by travel, it requireth the voyage but of (...)
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  9.  14
    Matthew Sharpe (2007). A Question of Two Truths? Remarks on Parrhesia and the 'Political-Philosophical'difference. Parrhesia 2:89-108.
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  10.  13
    Matthew Sharpe (2012). Changing Aristotle's Mind and World : Critical Notes on McDowell's Aristotle. Philosophy Study 2 (11):804-821.
    Aristotle’s Nicomachean Ethics is central to John McDowell’s classic Mind and World. In Lectures IV and V of that work, McDowell makes three claims concerning Aristotle’s ethics: first, that Aristotle did not base his ethics on an externalist, naturalistic basis (including a theory of human nature); second, that attempts to read him as an ethical naturalist are a modern anachronism, generated by the supposed need to ground all viable philosophical claims on claims analogous to the natural sciences; and third, that (...)
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  11.  15
    Matthew Sharpe (2009). Is Neoliberalism a Liberalism, or a Strange Kind of Bird? On Hayek and Our Discontents. Critical Horizons 10 (1):76-98.
    This paper examines the theoretical ideas of Friedrich von Hayek, arguably the key progenitor of the global economic orthodoxy of the past two decades. It assesses Hayek's thought as he presents it: namely as a form of liberalism. Section I argues that Hayek's thought, if liberal, is hostile to participatory democracy. Section II then argues the more radical thesis that neoliberalism is also in truth an illiberal doctrine. Founded not in any social contract doctrine, but a form of constructivism, neoliberal (...)
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  12.  25
    Matthew Sharpe (2011). The Invincible Summer: On Albert Camus' Philosophical Neoclassicism. Sophia 50 (4):577-592.
    What follows is a work of critical reconstruction of Camus' thought. It aims to answer to the wish Camus expressed in his later notebooks, that he at least be read closely. Specifically, I hope to do three things. In Part I, we will show how Camus' famous philosophy of the absurd represents a systematic scepticism whose closest philosophical predecessor is Descartes' method of doubt, and whose consequence, as in Descartes, is the discovery of a single, orienting certainty, on the basis (...)
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  13.  1
    Matthew Sharpe (2016). There Is Not Just a War: Recalling the Therapeutic Metaphor in Western Metaphilosophy. Sophia 55 (1):31-54.
    This paper offers a critical response to the claims of Sivin and Lloyd and Mattice to the effect that Greek and Roman philosophy was characterised by a predominance of combat metaphors. Drawing on Plato and Plutarch, as well as contemporary studies led by Nussbaum, I argue that a host of different metaphors was demonstrably used in the Greek tradition to describe philosophy and its subjects, led by the therapeutic or medicinal metaphor of philosophy as ‘therapy of desire’ or of desiderative (...)
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  14.  28
    Matthew Sharpe (2011). 'In the Court of a Great King': Some Remarks on Leo Strauss' Introduction to the Guide for the Perplexed. Sophia 50 (1):141-158.
    This essay, which will be divided between two SOPHIA editions, proposes to test the consensus in Maimonidean scholarship on the alleged intellectualism of Leo Strauss’ Maimonides by making a close interpretive study of Strauss’ 1963 essay ‘How to Begin to Study the Guide for the Perplexed’. While the importance of this essay, which is Strauss’ last extended piece on the Guide, is established in Maimonidean scholarship, its recognised esotericism has been matched by a dearth of detailed studies of the piece. (...)
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  15. Matthew Sharpe (2009). Toula Nicolocapoulos, The Radical Critique of Liberalism: In Memory of a Vision. Critical Horizons: A Journal of Philosophy and Social Theory 10 (3):430-435.
     
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  16.  33
    Matthew Sharpe, Jacques Lacan. Internet Encyclopedia of Philosophy.
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  17.  3
    Matthew Sharpe (2008). Kant, or the Crack in the Universal : Slavoj Zizek's Politicising the Transcendental Turn. International Journal of Žižek Studies 2 (2):1-20.
    This paper examines Slavoj Zizek’s reading of Immanuel Kant. Its undergirding argument is that Zizek’s work as a whole- up to and including his politically radical statements, which have become more and more prominent since 1997- is conceivable as a project in the rereading of the Kantian ‘Copernican Revolution’ via Lacanian psychoanalysis. Critics now agree that Zizek’s orienting aim is to write a philosophy of politics, as more recent texts, like The Ticklish Subject make clear. (Kay, 2003; Sharpe, 2004; Dean (...)
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  18.  3
    Matthew Sharpe (2014). How It's Not the Chrisippus You Read: On Cooper, Hadot, Epictetus, and Stoicism as a Way of Life. Philosophy Today 58 (3):367-392.
    This article challenges John M. Cooper’s reading of ancient Stoicism as a way of life, one which sets its back against Pierre Hadot’s notion that Stoicism could have philosophically advocated regimens of non-cognitive practices of the kind documented by Hadot. Part 1 examines Arrian’s Discourses, following A. A. Long in seeing in this text Arrian’s portrait of Epictetus as a philosophical persona: one bringing together the different virtues of Socrates, Diogenes, and Zeno. Part 2 then examines Epictetus’s Handbook , seeing (...)
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  19.  4
    Geoff M. Boucher, Jason Glynos & Matthew Sharpe, Traversing the Fantasy: Critical Responses to Slavoj Zizek.
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  20.  15
    Matthew Sharpe (2002). Autonomy, Reflexivity, Tragedy: Notions of Democracy in Camus and Castoriadis. Critical Horizons 3 (1):103-129.
    This paper looks at two 20th century theories of tragedy: those of Cornelius Castoriadis and Albert Camus. The theories that each proffer of this ancient cultural form are striking. Against more standard views, both theorists stress that tragedy is a cultural form that has only arisen historically in cultures whose forms of religious thought have been laid open to question. In this way, both argue that tragedy is an important democratic cultural form, which stages the confrontation between a no longer (...)
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  21.  13
    Matthew Sharpe (2002). The Descent of the Doves: Camus's Fall, Derrida's Ethics? Philosophy and Social Criticism 28 (2):173-189.
    This essay is a critique of Derrida's ethical works, using Camus's last novella The Fall as a critical sounding board. It argues that a danger pertains to any such highly self-reflexive position as Derrida's: a danger that Camus identified in The Fall, and staged in his character, Jean-Baptiste Clamence. Clamence is a successful Parisian lawyer, on top of his personal and professional life, whose equanimity is troubled after he is the unwitting passer-by as a young woman suicides one night on (...)
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  22.  7
    Matthew Sharpe (2009). Hunting Plato's Agalmata. The European Legacy 14 (5):535-547.
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  23.  2
    Matthew Sharpe (2005). Critique as Technology of the Self. Foucault Studies 2:97-116.
    This inquiry is situated at the intersection of two enigmas. The first is the enigma of the status of Kant's practice of critique, which has been the subject of heated debate since shortly after the publication of the first edition of The Critique of Pure Reason. The second enigma is that of Foucault's apparent later 'turn' to Kant, and the label of 'critique', to describe his own theoretical practice. I argue that Kant's practice of 'critique' should be read, after Foucault, (...)
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  24.  5
    Matthew Sharpe (2011). Reading Camus “With,” or After, Levinas. Philosophy Today 55 (1):82-95.
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  25.  14
    Matthew Sharpe, Slavoj Zizek. Internet Encyclopedia of Philosophy.
  26.  4
    Matthew Sharpe (2013). Restoring Camus as Philosophe. Critical Horizons 13 (3):400 - 424.
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  27.  3
    Matthew Sharpe (2011). Pierre Hadot (1922-2010). In James Fieser & Bradley Dowden (eds.), Internet Encyclopedia of Philosophy. 1--14.
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  28.  3
    Matthew Sharpe (2009). Of Diabolical Evil, and Related Matters : On Slavoj Žižek's Reading of Kant's Practical Philosophy. International Journal of Žižek Studies 3 (3):1-23.
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  29.  3
    Matthew Sharpe (2014). How It's Not the Chrisippus You Read. Philosophy Today 58 (3):367-392.
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  30.  1
    Matthew Sharpe (2013). Camus' Askesis : Reading Camus in Light of the Carnets (and His L'Impromptu des Philosophes). Philosophical Practice 8 (1):1149-1164.
  31.  2
    Matthew Sharpe (2009). “Critchley is Žižek” : In Defence of Critical Political Philosophy. Critical Horizons 10 (2):180-196.
    In an ironically Žižekian manner, this paper argues that Simon Critchley and Slavoj Žižek's apparent political disagreement (ludic reformist versus strident revolutionary) conceal a common set of preconditions and presuppositions. These presuppositions can be summed by the slogan “the forgetting of political philosophy”, which more specifically means the forgetting of the difference between philosophy and political life, and the reflective need to find mediations between the two. Critchley's turn to humour honours the notion that politics is about the realm of (...)
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  32.  2
    Matthew Sharpe (2011). Hadot, Pierre. In James Fieser & Bradley Dowden (eds.), Internet Encyclopedia of Philosophy.
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  33.  2
    Matthew Sharpe (2012). Restoring Camus as Philosophe: On Ronald Srigley's Camus' Critique of Modernity. Critical Horizons 13 (3):400-424.
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  34.  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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  35.  1
    Matthew Sharpe (2002). Do Universals Have a Reference? On the Critical Theory of Herbert Marcuse. Philosophy Today 46 (2):193-208.
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  36.  1
    Matthew Sharpe (2014). Georgics of the Mind and the Architecture of Fortune: Francis Bacon's Therapeutic Ethics. Philosophical Papers 43 (1):89-121.
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  37. Matthew Sharpe (2005). Aesthetics: On Levinas’ Shadow. Colloquy 9:29-46.
    Emmanuel Levinas’ aesthetics has been critically discussed much less than other components of his philosophy. In one way, this is not surprising, given Levinas’ wider post-war project. Nevertheless, in the late 1940s, the very time his influential later philosophy was taking shape, Levinas published a series of papers on literary criticism, and on the nature of art. istents and Existence, the text where Levinas first announces his project of “leaving the climate” of Heidegger’s thought, contains in its heart a remarkable (...)
     
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  38. Matthew Sharpe & Rory Jeffs (eds.) (forthcoming). Crisis and Reconfigurations: 100 Years of European Thinking After World War 1. Springer.
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  39. Matthew Sharpe (2015). Camus, Philosophe: To Return to Our Beginnings. Brill.
    In _Camus, Philosophe: To Return to our Beginnings_ Matthew Sharpe reads Camus as a _philosophe_ in the classical and enlightenment lineages, arguing that his defense of _mesure_ singles him out amidst 20th century French thought and makes him of renewed relevance today.
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  40. Matthew Joel Sharpe (2011). ‘In the Court of a Great King’: Some Remarks on Leo Strauss’ Introduction to the Guide of the Perplexed. Sophia 50 (3):413-427.
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  41. Matthew Sharpe (2015). On a Neglected Argument in French Philosophy. Critical Horizons 16 (1):1-26.
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  42. Matthew Sharpe (2003). On The Dumb Sublimity Of Law: A Critique Of The Post-Structuralist Orientation Towards Ethics. Minerva 7:23-43.
    This paper stages an argument in five premises:1. That the insight to which post-structuralist ethics responds—which is that there is an 'unmistakableparticularity of concrete persons or social groups'—leads theorists who base their moral theory upon itinto a problematic parallel to that charted by Kant in his analysis of the sublime.2. That Kant's analysis of the sublime divides its experience into what I call two 'moments', the secondof which involves a reflexive move which the post-structuralists are unwilling to sanction in theontological (...)
     
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  43. Matthew Sharpe (2001). On The Grounding Of Moral Value, Or Is A Post-Kantian, Post-Christian Morality Possible? Minerva 5:118-137.
    This paper stages a consideration of Slavoj Zizek’s recent texts discussing the Christian ethics of agape. Iread Zizek’s ‘turn’ to Christian ethics as not a violation of his earlier Kantianism, but as an attempt toovercome two related problems which haunt Kantian deontological moral philosophy. The first is theproblem that Kant severs morality too totally from the realm of ‘pathological’ inclination, and does notoffer us a realistic depiction of moral psychology. The second is that the formal emptiness of thecategorical imperative, especially (...)
     
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  44. Matthew Sharpe (2014). Publicizing the Essentially Private: Leo Strauss’s Platonic Aristophanes. Symposium 18 (2):3-32.
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  45. Matthew Sharpe (2014). Stoic Virtue Ethics. In Stan van Hooft & Nafsika Athanassoulis (eds.), The Handbook of Virtue Ethics. Acumen Publishing Ltd.
     
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  46. Matthew Sharpe (2009). Toula Nicolocapoulos,The Radical Critique of Liberalism: In Memory of a Vision. Critical Horizons 10 (3):430-435.
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  47. Matthew Sharpe (2010). Toula Nicolocapoulos, The Radical Critique of Liberalism: In Memory of a Vision (Victoria: Re-Press, 2008), 292 Pages, Paperback, Isbn 978-0-9803052-5-8,£ 16.00, Hardback, Isbn 978-0-9803052-8-9,£ 30.00. [REVIEW] Critical Horizons 10 (3):430-435.
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  48. Matthew Sharpe (2010). “Then We Will Fight Them In The Shadows!”: Seven Parataxic Views, On Žižek’s Style. International Journal of Žižek Studies 4 (2).
     
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  49. Matthew Sharpe & Joanne Faulkner (2014). Understanding Psychoanalysis. Routledge.
    "Understanding Psychoanalysis" presents a broad introduction to the key concepts and developments in psychoanalysis and its impact on modern thought. Charting pivotal moments in the theorization and reception of psychoanalysis, the book provides a comprehensive account of the concerns and development of Freud's work, as well as his most prominent successors, Melanie Klein and Jacques Lacan.The work of these leading psychoanalytic theorists has greatly influenced thinking across other disciplines, notably feminism, film studies, poststructuralism, social and cultural theory, the philosophy of (...)
     
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  50. Matthew Sharpe & Joanne Faulkner (2008). Understanding Psychoanalysis. Routledge.
    "Understanding Psychoanalysis" presents a broad introduction to the key concepts and developments in psychoanalysis and its impact on modern thought. Charting pivotal moments in the theorization and reception of psychoanalysis, the book provides a comprehensive account of the concerns and development of Freud's work, as well as his most prominent successors, Melanie Klein and Jacques Lacan.The work of these leading psychoanalytic theorists has greatly influenced thinking across other disciplines, notably feminism, film studies, poststructuralism, social and cultural theory, the philosophy of (...)
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