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  1. P. J. Brendese & Nathan Widder (2013). Time and the Politics of Sovereignty. Contemporary Political Theory 12 (3):215-252.
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  2. Nathan Widder (2013). Negation, Disjunction, and a New Theory of Forces: Deleuze's Critique of Hegel. In Karen Houle, Jim Vernon & Jean-Clet Martin (eds.), Hegel and Deleuze: Together Again for the First Time. Northwestern University Press.
     
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  3. Nathan Widder (2011). Aesthetics of Autonomy: Ricoeur and Sartre on Emancipation, Authenticity, and Selfhood. Études Ricoeuriennes / Ricoeur Studies 2 (2):171-175.
    A book review of Farhang Erfani, Aesthetics of Autonomy: Ricoeur and Sartre on Emancipation, Authenticity, and Selfhood (Lanham, MD: Lexington Books, 2011).
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  4. Nathan Widder (2011). Extreme Speech and Democracy, Ivan Hare and James Weinstein. Contemporary Political Theory 10 (4):509-511.
  5. Nathan Widder (2011). Time and Pluralism. Journal of International Political Theory 7 (1):95-102.
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  6. Nathan Widder (2011). Time and PluralismDavid Campbell and Morton Schoolman,The New Pluralism: William Connolly and the Contemporary Global Condition(Durham and London: Duke University Press, 2008), 376 Pp., £16.99/$24.95 Paper.William E. Connolly,Pluralism(Durham and London: Duke University Press, 2005), 208 Pp., £12.99/$22.95 Paper. [REVIEW] Journal of International Political Theory 7 (1):95-102.
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  7. Nathan Widder (2009). From Negation to Disjunction in a World of Simulacra: Deleuze and Melanie Klein. Deleuze Studies 3 (2):207-230.
    This paper will articulate an underappreciated side of the psychoanalytical Deleuze: his relation to Melanie Klein, particularly as it appears in The Logic of Sense. Deleuze's engagement with Klein largely follows his familiar strategy of re-reading a thinker off of a twist in one or two of that thinker's key concepts. With Klein, this twist involves re-reading her story of psychic development on the basis of disjunction rather than negation, so that the psychic surface that emerges generates a persistent non-correspondence (...)
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  8. Nathan Widder (2009). Nietzsche. In David Boucher & Paul Kelly (eds.), Political Thinkers: From Socrates to the Present. Oup Oxford.
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  9. Nathan Widder (2008). Reflections on Time and Politics. Penn State University Press.
    "Explores the nature of time and its implications for questions of politics, ethics, and the self.
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  10. Nathan Widder (2007). Mind the Gap: Three Models of Democracy, One Missing; Two Political Paradigms, One Dwindling. Contemporary Political Theory 6 (1):45-66.
    The article revisits two basic questions of political theory posed by Jon Elster. First, should the political process be defined as private or public, and second, should its purpose be understood instrumentally or intrinsically? Having posed these questions, Elster arrives at three views of politics: social choice , republican and discourse theory . I argue for a fourth view , and explain Elster's omission of this model by referring to his underlying paradigm of politics, that is, as will formation. The (...)
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  11. Nathan Widder (2006). Review: What Was Enlightenment? [REVIEW] Political Theory 34 (2):256 - 265.
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  12. Nathan Widder (2006). Time is Out of Joint—And So Are We. Philosophy Today 50 (4):405-417.
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  13. Nathan Widder (2006). What Was Enlightenment? [REVIEW] Political Theory 34 (2):256-265.
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  14. Nathan Widder (2004). Foucault and Power Revisited. European Journal of Political Theory 3 (4):411-432.
    This article takes issue with interpretations of Foucault’s thought that understand power and resistance as forces working in opposition to one another to fix and dissolve or construct and deconstruct social identities. Starting from the theme of dispersion presented in The Archaeology of Knowledge, it maintains that, for Foucault, power works only in a dispersive manner and that identities are not so much substantialities produced by power as simulacra that appear on the surface of a very different dynamic. Resistance, in (...)
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  15. Nathan Widder (2004). The Relevance of Nietzsche to Democratic Theory: Micropolitics and the Affirmation of Difference. Contemporary Political Theory 3 (2):188.
    This paper argues that Nietzsche presents an ontology of excess that, by problematizing the logic of identity, can positively contribute to democratic theory and practice. This ontology is missed by a wide range of interpreters who try to depoliticize Nietzsche's thought, align it with the agonisms of contemporary mass democracy, or re-align it with an aristocratic politics of fixed hierarchy. While Nietzsche himself may not extend this ontology onto the political domain, the writings of Foucault, and Deleuze and Guattari demonstrate (...)
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  16. Nathan Widder (2003). Thought After Dialectics: Deleuze's Ontology of Sense. Southern Journal of Philosophy 41 (3):451-476.
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  17. Nathan Widder (2002). Genealogies of Difference. University of Illinois Press.
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  18. Nathan Widder (2001). Beyond Hegel and Nietzsche: Philosophy, Culture, and Agency. [REVIEW] Radical Philosophy 109.
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  19. Nathan Widder (2001). Deleuze and the Political. [REVIEW] Radical Philosophy 106.
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  20. Nathan Widder (2001). The Rights of Simulacra: Deleuze and the Univocity of Being. [REVIEW] Continental Philosophy Review 34 (4):437-453.
    Alain Badiou's recent monograph on Deleuze argues that the latter does not reverse Platonism but instead presents a Platonism of the virtual which appears in his unswerving attention to the univocity of being, and for this reason Deleuze is not truly a thinker of multiplicity but of the One. But this interpretation, which is not unknown in Deleuze literature, rests upon a mistaken conflation of the univocity of being with the Oneness of being. This paper reconstructs the medieval Aristotelian debates (...)
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  21. Nathan Widder (2000). What's Lacking in the Lack: 'A Comment on the Virtual'. Angelaki 5 (3):117 – 138.
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  22. Nathan Widder (1997). Singularly Aristotle. Theory and Event 1 (3).
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