Search results for 'Nancy Stepan' (try it on Scholar)

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  1.  6
    Nancy Stepan (2001). Picturing Tropical Nature. Cornell University Press.
    From the earliest photographic attempts to represent tropical hybrid races to depictions of disease in new tropical medicines, Picturing Tropical Nature offers ...
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  2.  2
    Nancy Leys Stepan (1992). Race, Gender and Nation in Argentina: The Influence of Italian Eugenics. History of European Ideas 15 (4-6):749-756.
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  3.  4
    Paul Audi, Jean-François Mattéi, Jean-Luc Nancy, Isabelle Barbéris, Alain Renaut & Christian Godin (2014). À Propos de : Marion, Mattéi, Nancy, Rancière, Renaut, Serres, Zarka. Cités 58 (2):223.
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  4.  9
    Jacques Derrida, Philippe Lacoue-Labarthe & Jean-Luc Nancy (2006). Dialogue entre Jacques Derrida, Philippe Lacoue-Labarthe et Jean-Luc Nancy. Rue Descartes 52 (2):86-99.
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  5.  3
    Jean-luc Nancy & Véronique Fabbri (2004). Entretien avec Jean-Luc Nancy. Rue Descartes 44 (2):62-79.
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  6. Jean-Luc Nancy (2014). Jean-Luc Nancy, par lui-même. Cités 58 (2).
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  7. Ugo Perone & Jean-Luc Nancy (eds.) (2012). Intorno a Jean-Luc Nancy. Rosenberg & Sellier.
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  8. E. G. Reisz (2004). Recovering Post-Colonial Tropicalities From a “Fervid Inflorescence” of Metaphor: Picturing Tropical Nature Nancy Leys Stepan; Reaktion Books Ltd., London, 2001, Pp. 283, Price£ 15.95 Paperback, ISBN 1-86189-084-2. [REVIEW] Studies in History and Philosophy of Science Part C 35 (4):777-792.
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  9.  28
    Jean-Luc Nancy (2000). Being Singular Plural. Stanford University Press.
    One of the strongest strands in Nancy's philosophy is an attempt to rethink community and the very idea of the social in a way that does not ground these ideas in some individual subject or subjectivity. The fundamental argument of this book is that being is always 'being with', that 'I' is not prior to 'we', that existence is essentially co-existence. He thinks this being together, not as a comfortable enclosure in a pre-existing group, but as a mutual abandonment (...)
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  10. Jean-Luc Nancy (2008). The Sense of the World. Univ of Minnesota Press.
    An essential exploration of sense and meaning. -/- Is there a “world” anymore, let alone any “sense” to it? Acknowledging the lack of meaning in our time, and the lack of a world at the center of meanings we try to impose, Jean-Luc Nancy presents a rigorous critique of the many discourses-from philosophy and political science to psychoanalysis and art history-that talk and write their way around these gaping absences in our lives. -/- In an original style befitting (...)
     
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  11. Jean-Luc Nancy (2007). The Creation of the World or Globalization. State University of New York Press.
    Appearing in English for the first time, Jean-Luc Nancy’s 2002 book reflects on globalization and its impact on our being-in-the-world. Developing a contrast in the French language between two terms that are usually synonymous, or that are used interchangeably, namely globalisation (globalization) and mondialisation (world-forming), Nancy undertakes a rethinking of what “world-forming” might mean. At stake in this distinction is for him nothing less than two possible destinies of our humanity, and of our time. On the one hand, (...)
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  12.  7
    Jean-Luc Nancy (1991). The Inoperative Community. University of Minnesota Press.
    A collection of five essays of French philosopher Nancy, originally published in 1985-86: The Inoperative Community, Myth Interpreted, Literary Communism, Shattered Love, and Of Divine Places.
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  13.  10
    Humphreys Paul, Cartwright Nancy, Sandu Gabriel, Scott Dana & Andersen Holly, Pacific APA Memorial Session for P. Suppes and J. Hintikka, 2016.
    This collects some of the remarks made at the 2016 Pacific APA Memorial session for Patrick Suppes and Jaakko Hintikka. The full list of speakers on behalf of these two philosophers: Dagfinn Follesdal; Dana Scott; Nancy Cartwright; Paul Humphreys; Juliet Floyd; Gabriel Sandu; John Symons.
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  14. Jean-Luc Nancy (2013). Adoration. Fordham University Press.
    Adoration is the second volume of the Deconstruction of Christianity, following Dis-Enclosure. The first volume attempted to demonstrate why it is necessary to open reason up not to a religious dimension but to one transcending reason as we have been accustomed to understanding it; the term "adoration" attempts to name the gesture of this dis-enclosed reason. -/- Adoration causes us to receive ignorance as truth: not a feigned ignorance, perhaps not even a "nonknowledge," nothing that would attempt to justify the (...)
     
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  15.  3
    Jean-Luc Nancy (2008). Dis-Enclosure: The Deconstruction of Christianity. Fordham Univesity Press.
    This book is a profound and eagerly anticipated investigation into what is left of a monotheistic religious spirit—notably, a minimalist faith that is neither confessional nor credulous. Articulating this faith as works and as an objectless hope, Nancy deconstructs Christianity in search of the historical and reflective conditions that provided its initial energy. Working through Blanchot and Nietzsche, re-reading Heidegger and Derrida, Nancy turns to the Epistle of Saint James rather than those of Saint Paul, discerning in it (...)
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  16.  22
    Jean-Luc Nancy (2005). The Ground of the Image. Fordham University Press.
    If anything marks the image, it is a deep ambivalence. Denounced as superficial, illusory, and groundless, images are at the same time attributed with exorbitant power and assigned a privileged relation to truth. Mistrusted by philosophy, forbidden and embraced by religions, manipulated as “spectacle” and proliferated in the media, images never cease to present their multiple aspects, their paradoxes, their flat but receding spaces.What is this power that lies in the depths and recesses of an image—which is always only an (...)
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  17. Jean-Luc Nancy (2008). The Being-with of Being-There. Continental Philosophy Review 41 (1):1-15.
    In Being and Time, Heidegger affirms that being-with or Mitsein is an essential constitution of Dasein but he does not submit this existential to the same rigorous analyses as other existentials. In this essay, Jean-Luc Nancy points to the different places where Heidegger erased the possibility of thinking an essential with that he himself opened. This erasure is due, according to Nancy, to the subordination of Mitsein to a thinking of the proper and the improper. The (...)
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  18.  1
    Jean-Luc Nancy (2009). Noli Me Tangere: On the Raising of the Body. Fordham University Press.
    Christian parables have retained their force well beyond the sphere of religion; indeed, they share with much of modern literature their status as a form of address: "Who hath ears to hear, let him hear." There is no message without there first being--or, more subtly, without there also being in the message itself--an address to a capacity or an aptitude for listening. This is not an exhortation of the kind "Pay attention!" Rather, it is a warning: if you do not (...)
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  19.  22
    Philippe Lacoue-Labarthe & Jean-Luc Nancy (1997). Retreating the Political. Routledge.
    Retreating the Political presents many of the key issues at the heart of Philippe Lacoue-Labarthe and Jean-Luc Nancy's work. Published here for the first time in English, we see some of the key motifs that have characterized their work: their debt to a Heideggerian pre-understanding of philosophy; the centrality of the "figure" in western philosophy and the totalitarianism of both politics and the political. Through contemporary readings of the political in Freud, Heidegger and Marx they reveal how philosophy (...)
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  20.  12
    Jean-Luc Nancy (2006). Multiple Arts: The Muses II. Stanford University Press.
    This collection of writings by Jean-Luc Nancy, the renowned French critic and poet, delves into the history of philosophy to locate a fundamentally poetic modus operandi there. The book represents a daring mixture of Nancy’s philosophical essays, writings about artworks, and artwork of his own. With theoretical rigor, Nancy elaborates on the intrinsic multiplicity of art as a concept of “making,” and outlines the tensions inherent in the faire, the “making” that characterizes the very (...)
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  21. Jean-Luc Nancy (1996). The Muses. Stanford University Press.
    This collection, by one of the most challenging of contemporary thinkers, asks the question: why are there several arts and not just one? This question focuses on the point of maximal tension between the philosophical tradition and contemporary thinking about the arts: the relation between the plurality of the human senses and sense or meaning in general. Throughout the five essays, Nancy's argument hinges on the culminating formulation of this relation in Hegel's Aesthetics and The Phenomenology of Spirit - (...)
     
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  22.  12
    Jean-Luc Nancy & Philippe Lacoue-Labarthe (1988). The Literary Absolute: The Theory of Literature in German Romanticism. SUNY.
    The Theory of Literature in German Romanticism Philippe Lacoue-Labarthe, Jean-Luc Nancy. Preface: The. Literary. Absolute. I. "There are classifications that are bad enough as classifications, but that have nonetheless dominated entire ...
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  23.  10
    Giorgio Agamben, Alain Badiou, Daniel Bensaïd, Wendy Brown, Jean-Luc Nancy, Jacques Rancière, Kristin Ross & Slavoj Zizek (2011). Democracy in What State? Columbia University Press.
    "Is it meaningful to call oneself a democrat? And if so, how do you interpret the word?" -/- In responding to this question, eight iconoclastic thinkers prove the rich potential of democracy, along with its critical weaknesses, and reconceive the practice to accommodate new political and cultural realities. Giorgio Agamben traces the tense history of constitutions and their coexistence with various governments. Alain Badiou contrasts current democratic practice with democratic communism. Daniel Bensaid ponders the institutionalization of democracy, while Wendy Brown (...)
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  24. Jean-Luc Nancy (1997). The Gravity of Thought. Humanities Press.
    A meditation on the changing role of philosophy in a postmodernist context, the two essays gathered here—The Forgetting of Philosophy and The Weight of a Thought—represent some of the themes that have recently occupied Nancy's thought.
     
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  25. Jean-Luc Nancy (1990). Sharing Voices. In Gayle Ormiston & Alan Schrift (eds.), Transforming the Hermeneutic Context: From Nietzsche to Nancy. SUNY
     
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  26. Jean-Luc Nancy (2007). Listening. Fordham University Press.
    In this lyrical meditation on listening, Jean-Luc Nancy examines sound in relation to the human body. How is listening different from hearing? What does listening entail? How does what is heard differ from what is seen? Can philosophy even address listening, écouter, as opposed to entendre, which means both hearing and understanding? -/- Unlike the visual arts, sound produces effects that persist long after it has stopped. The body, Nancy says, is itself like an echo chamber, responding to (...)
     
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  27.  14
    Philippe Lacoue-Labarthe & Jean-Luc Nancy (1990). The Nazi Myth. Critical Inquiry 16 (2): 291–312..
    What interests us and claims our attention in Nazism is, essentially, its ideology, in the definition Hannah Arendt has given of this term in her book on The Origins of Totalitarianism. In this work, ideology is defined as the totally self-fulfilling logic of an idea, an idea “by which the movement of history is explained as one consistent process.” “The movement of history and the logical process of this notion,” Arendt continues, “are supposed to correspond to each other, so that (...)
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  28.  7
    Jean Luc Nancy & Juan Carlos Moreno Romo (2013). El espíritu existe de manera plural. Escritos 21 (47):395-418.
    Los autores conversan sobre la distinta relación que tienen con la filosofía las lenguas española y francesa, encontrando la explicación de esa diferencia principalmente en los “espíritus” que nos separan, no obstante nuestra considerable cercanía lingüística. Mientras que la Reforma y la Contrarreforma exigieron de Francia un “humanismo del saber objetivo, del individuo y del progreso”, la cultura española dio de sí “un paradójico humanismo de la fe, de la expansión y de los juegos de la apariencia”. El “espíritu de (...)
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  29.  1
    Jean-Luc Nancy (2016). Les Iris. le Portique 36.
    Ce texte de Jean-Luc Nancy est une « divagation » pensante sur ce qu’évoquent les iris, ces fleurs dont le nom fait penser à celui d’un auteur qui a sans cesse joué avec ce type de consonances et de résonnances, entre les mots, les choses et les idées. Iris est une déesse qui importe à la philosophie : elle est la messagère des dieux, et comme un arc-en-ciel qui ne cesse de susciter l’étonnement. Nous sommes invités à emprunter (...)
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  30. Philippe Lacoue-Labarthe & Jean-Luc Nancy (eds.) (1981). Les fins de l'homme: À partir du travail de Jacques Derrida (Colloque de Cerisy, 23 juillet-2 août 1980). Galilée.
    Actes du colloque organisé dans la troisième décade de juillet 1980, au Centre culturel international de Cerisy-la-Salle. L’enjeu étant que « le travail de Jacques Derrida n’en soit pas l’objet mais le prétexte ou l’occasion ». Dirigé par Philippe Lacoue-Labarthe et Jean-Luc Nancy, le fil conducteur en est « l’implication que peut avoir une question des « “fins de l’homme” » dans le travail de Derrida ou pour son travail. Son ambition aura été de traverser et de déplacer (...)
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  31.  1
    J. -L. Nancy (2013). Notes on the Sacred. Theory, Culture and Society 30 (5):153-158.
    In a sequence of aphorisms, Jean-Luc Nancy interrogates the speculative suture between the sacred and truth. The sacred is indexed to an encounter or a point of intensity via which the subject approaches what cannot be grasped in itself, but solely in and as this unfinishable approach. The chance of this encounter is accorded to every subject and no longer confiscated by a religion or an exclusive regime of thought. In parallel, the sacred enters into a novel matrix with (...)
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  32. Phillippe Lacoue-Labarthe & Jean-Luc Nancy (2005). Retreating the Political. Routledge.
    This collection of essays presents, for the first time in English, some of the key essays on the political by Philippe Lacoue-Labarthe and Jean-Luc Nancy. Including several unpublished essays, _Retreating the Political_ offers some highly original perspectives on the relationship between philosophy and the political. Through contemporary readings of the political in Freud, Heidegger and Marx, the authors ask if we can talk of an _a priori_ link between the philosophical and the political; they investigate the significance of the (...)
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  33. Phillippe Lacoue-Labarthe & Jean-Luc Nancy (1997). Retreating the Political. Routledge.
    This collection of essays presents, for the first time in English, some of the key essays on the political by Philippe Lacoue-Labarthe and Jean-Luc Nancy. Including several unpublished essays, _Retreating the Political_ offers some highly original perspectives on the relationship between philosophy and the political. Through contemporary readings of the political in Freud, Heidegger and Marx, the authors ask if we can talk of an _a priori_ link between the philosophical and the political; they investigate the significance of the (...)
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  34. Jean-Luc Nancy (2011). God, Justice, Love, Beauty: Four Little Dialogues. Fordham.
    The four talks collected here transcribe lectures delivered to an audience of children between the ages of ten and fourteen, under the auspices of the little dialogues series at the Montreuil's center for the dramatic arts. Modeled on Walter Benjamin's Aufklrung for Kinderradio talks, this series aims to awaken its young audience to pressing philosophical concerns. Each talk in God, Justice, Love, Beauty explores what is at stake in these topics as essential moments in human experience. (Indeed, the book argues (...)
     
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  35.  1
    Jean-Luc Nancy (2009). On the Commerce of Thinking: Of Books and Bookstores. Fordham University Press.
    Jean-Luc Nancy'sOn the Commerce of Thinkingconcerns the particular communication of thoughts that takes place by means of the business of writing, producing, and selling books. His reflection is born out of his relation to the bookstore, in the first place his neighborhood one, but beyond that any such "perfumery, rotisserie, patisserie," as he calls them, dispensaries "of scents and flavors through which something like a fragrance or bouquet of the book is divined, presumed, sensed."On the Commerce of Thinking is (...)
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  36. Jean-Luc Nancy & Daniel Tyradellis (2013). Was heißt uns Denken? Ein Gespräch. Diaphanes.
    Ein Gespräch zwischen zweien, die sich nicht sicher sind, ob sie schon denken -/- Der Begriff des Denkens zieht sich als emphatischer Begriff durch das Werk von Jean-Luc Nancy. Zugleich lehnt er es ab, sich selbst als »Denker« bezeichnen zu lassen. Denken ist für ihn stets mit einem »noch nicht« zu versehen. Anknüpfend an Heideggers berühmte Vorlesung »Was heißt Denken?« spricht Nancy in diesem Band mit dem Philosophen und Kurator Daniel Tyradellis über das, was Denken macht: über prägende (...)
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  37. Jean-Luc Nancy (2008). The Discourse of the Syncope: Logodaedalus. Stanford.
    Why is it that the modern conception of literature begins with one of the worst writers of the philosophical tradition? Such is the paradoxical question that lies at the heart of Jean-Luc Nancy’s highly original and now-classic study of the role of language in the critical philosophy of Kant. While Kant did not turn his attention very often to the philosophy of language, Nancy demonstrates to what extent he was anything but oblivious to it. He shows, in fact, (...)
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  38. Jean-Luc Nancy (2001). The Speculative Remark: One of Hegel's Bons Mots. Stanford University Press.
    This work, by two of the most innovative and challenging of contemporary thinkers, pivots on a Remark added by Hegel in 1831 to the second edition of his Science of Logic. As a model of close reading applied both to philosophical texts and the making of philosophical systems, The Speculative Remark played a significant role in transforming the practice of philosophy away from system building to analysis of specific linguistic detail, with meticulous attention to etymological, philological, and rhetorical nuance. The (...)
     
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  39. Jean-Luc Nancy & Tracy B. Strong (1992). La Comparution /the Compearance: From the Existence of "Communism" to the Community of "Existence". Political Theory 20 (3):371-398.
  40.  25
    Patrick Brantlinger (1985). Victorians and Africans: The Genealogy of the Myth of the Dark Continent. Critical Inquiry 12 (1):166-203.
    Paradoxically, abolitionism contained the seeds of empire. If we accept the general outline of Eric Williams’ thesis in Capitalism and Slavery that abolition was not purely altruistic but was as economically conditioned as Britain’s later empire building in Africa, the contradiction between the ideologies of antislavery and imperialism seems more apparent than real. Although the idealism that motivated the great abolitionists such as William Wilberforce and Thomas Clarkson is unquestionable, Williams argues that Britain could afford to legislate against the slave (...)
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  41.  58
    Jean-Luc Nancy (2006). On the Meanings of Democracy. Theoria 53 (111):1-5.
    'On the Meanings of Democracy' points to the fragility and contested meanings of 'democracy'. Once 'the assurance is given that "democracy" is the only kind of political regime that is acceptable to an adult, emancipated population which is an end in itself, the very idea of democracy fades and becomes blurred and confusing'. Such 'wide-spread lack of clarity' gave rise to Europe's 'totalitarian' regimes. It is claimed that 'it is impossible to be simply a "democrat" without questioning what this really (...)
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  42.  35
    Jean-Luc Nancy (1988). Introduction. Topoi 7 (2):87-92.
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  43.  31
    Jean-Luc Nancy (2003). "Our World" an Interview. Angelaki 8 (2):43 – 54.
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  44.  29
    Jean-Luc Nancy (2006). Within My Breast, Alas, Two Souls . Topoi 25 (1-2):69-73.
    The obsession is pursued of a word, a sign, a thought that is identical with the thing it signifies, where there is no space between the two. And the nightmare is entertained that, if such an identity is not attained, then intellectual work in general is worth nothing and should be destroyed.
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  45.  29
    Jean-Luc Nancy & Peter Connor (1988). Elliptical Sense. Research in Phenomenology 18 (1):175-190.
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  46.  11
    Jean-Luc Nancy (2004). Rives, Bords, Limites. Angelaki 9 (2):41 – 53.
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  47.  11
    Jean-Luc Nancy (2002). Literally. Angelaki 7 (2):91 – 92.
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  48.  17
    Ashok Collins (2015). Towards a Saturated Faith: Jean-Luc Marion and Jean-Luc Nancy on the Possibility of Belief After Deconstruction. Sophia 54 (3):321-341.
    This article aims to explore the philosophical approach to faith after deconstruction as manifested in the work of Jean-Luc Marion and Jean-Luc Nancy. By taking the saturated phenomenon as its focus, the analysis seeks to demonstrate that whilst Marion’s thinking proves to be an innovative re-imagining of the possibilities of phenomenology, its problematic recourse to a supplementary hermeneutic means that saturation can never be adequately applied to faith without simultaneously compromising the excessive intuition upon which it relies. (...)
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  49.  10
    Ashok Collins (forthcoming). Being Exposed to Love: The Death of God in Jean-Luc Marion and Jean-Luc Nancy. International Journal for Philosophy of Religion:1-23.
    In this article I explore how a philosophical conception of love may be used to draw debate on the death of God beyond the binary opposition between theology and philosophy through a comparative study of the work of Jean-Luc Marion and Jean-Luc Nancy. Although Marion’s reading of love—in both its theological and phenomenological guises—proposes an innovative phrasing of a non-metaphysical notion of divinity, I argue that it is ultimately unable to maintain its coherence in nominal discourse due (...)
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  50.  19
    Alexander C. Karolis (2013). Sense in Competing Narratives of Secularization: Charles Taylor and Jean-Luc Nancy. Sophia 52 (4):673-694.
    In this article, using the recent work by Charles Taylor in A Secular Age as my point of departure, I will argue that Jean-Luc Nancy enables us to think past the competing binary of atheistic and religious experience and allows us to surpass the present narratives of secularism. In A Secular Age, Taylor himself seeks a middle ground between atheism and religion, arguing that it is possible to open ourselves to the cross-pressures of modern existence that find us (...)
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