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Profile: Patrick Stokes (University of Hertfordshire, Deakin University)
  1. Patrick Stokes (2015). The Naked Self: Kierkegaard and Personal Identity. Oxford University Press Uk.
    The Naked Self explores Søren Kierkegaard's understanding of selfhood by situating his work in relation to central problems in contemporary philosophy of personal identity: the role of memory in selfhood, the relationship between the notional and actual subjects of memory and anticipation, the phenomenology of diachronic self-experience, affective alienation from our past and future, psychological continuity, practical and narrative approaches to identity, and the intelligibility of posthumous survival. By bringing his thought into dialogue with major living and recent philosophers of (...)
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  2. Patrick Stokes (2010). Kierkegaard's Mirrors: Interest, Self, and Moral Vision. Palgrave Macmillan.
  3.  4
    Patrick Stokes & Adam Buben (eds.) (2011). Kierkegaard and Death. Indiana University Press.
    Proceedings of a conference held in Dec. 2007 at St. Olaf College, Northfield, Minn.
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  4.  6
    Patrick Stokes (forthcoming). Temporal Asymmetry and the Self/Person Split. Journal of Value Inquiry:1-17.
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  5.  73
    Patrick Stokes (2012). Is Narrative Identity Four-Dimensionalist? European Journal of Philosophy 20 (S1):e86-e106.
    The claim that selves are narratively constituted has attained considerable currency in both analytic and continental philosophy. However, a set of increasingly standard objections to narrative identity are also emerging. In this paper, I focus on metaphysically realist versions of narrative identity theory, showing how they both build on and differ from their neo-Lockean counterparts. But I also argue that narrative realism is implicitly committed to a four-dimensionalist, temporal-parts ontology of persons. That exposes narrative realism to the charge that the (...)
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  6.  8
    Patrick Stokes (2016). The Problem of Spontaneous Goodness: From Kierkegaard to Løgstrup. Continental Philosophy Review 49 (2):139-159.
    Historically, Western philosophy has struggled to accommodate, or has simply denied, the moral value of spontaneous, non-reflective action. One important exception is in the work of K.E. Løgstrup, whose phenomenological ethics involves a claim that the ‘ethical demand’ of care for the other can only be realized through spontaneous assent to ‘sovereign expressions of life’ such as trust and mercy. Løgstrup attacks Kierkegaard for devaluing spontaneous moral action, but as I argue, Kierkegaard too offers an implicit view of spontaneous moral (...)
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  7.  39
    Patrick Stokes (2011). Naked Subjectivity: Minimal Vs. Narrative Selves in Kierkegaard. Inquiry 53 (4):356-382.
    In recent years a significant debate has arisen as to whether Kierkegaard offers a version of the “narrative approach” to issues of personal identity and self-constitution. In this paper I do not directly take sides in this debate, but consider instead the applicability of a recent development in the broader literature on narrative identity—the distinction between the temporally-extended “narrative self” and the non-extended “minimal self—to Kierkegaard's work. I argue that such a distinction is both necessary for making sense of Kierkegaard's (...)
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  8.  21
    Patrick Stokes (2011). Uniting the Perspectival Subject: Two Approaches. Phenomenology and the Cognitive Sciences 10 (1):23-44.
    Visual forms of episodic memory and anticipatory imagination involve images that, by virtue of their perspectival organization, imply a notional subject of experience. But they contain no inbuilt reference to the actual subject, the person actually doing the remembering or imagining. This poses the problem of what (if anything) connects these two perspectival subjects and what differentiates cases of genuine memory and anticipation from mere imagined seeing. I consider two approaches to this problem. The first, exemplified by Wollheim and Velleman, (...)
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  9.  57
    Patrick Stokes (2008). Locke, Kierkegaard and the Phenomenology of Personal Identity. International Journal of Philosophical Studies 16 (5):645 – 672.
    Personal Identity theorists as diverse as Derek Parfit, Marya Schechtman and Galen Strawson have noted that the experiencing subject (the locus of present psychological experience) and the person (a human being with a career/narrative extended across time) are not necessarily coextensive. Accordingly, we can become psychologically alienated from, and fail to experience a sense of identity with, the person we once were or will be. This presents serious problems for Locke's original account of “sameness of consciousness” constituting personal identity, given (...)
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  10.  10
    Patrick Stokes (2010). 'See for Your Self': Contemporaneity, Autopsy and Presence in Kierkegaard's Moral-Religious Psychology. British Journal for the History of Philosophy 18 (2):297 – 319.
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  11.  21
    Patrick Stokes (2007). Kierkegaard's Mirrors: The Immediacy of Moral Vision. Inquiry 50 (1):70 – 94.
    This paper explores Kierkegaard's recurrent use of mirrors as a metaphor for various aspects of moral imagination and vision. While a writer centrally concerned with issues of self-examination, selfhood and passionate subjectivity might well be expected to be attracted to such metaphors, there are deeper reasons why Kierkegaard is drawn to this analogy. The specifically visual aspects of the mirror metaphor reveal certain crucial features of Kierkegaard's model of moral cognition. In particular, the felicity of the metaphors of the "mirror (...)
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  12.  18
    Patrick Stokes (2010). Whats Missing in Episodic Self-Experience? A Kierkegaardian Response to Galen Strawson. Journal of Consciousness Studies 17 (1-2):1-2.
    In a series of important papers, Galen Strawson has articulated a spectrum of “temporal temperaments,” populated at one end by “Diachronics”, who experience their selves (understood as the “mental entity” they are at this moment) as something that existed in the past and will exist in the future, and at the other end by “Episodics”, who lack any such sense of temporal extension. As a self-declared Episodic, Strawson provides lucid descriptions of what episodicity is like, but cannot furnish a corresponding (...)
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  13.  29
    Patrick Stokes (2014). Crossing the Bridge: The First-Person and Time. Phenomenology and the Cognitive Sciences 13 (2):295-312.
  14.  45
    Patrick Stokes (2012). Ghosts in the Machine: Do the Dead Live on in Facebook? [REVIEW] Philosophy and Technology 25 (3):363-379.
    Abstract Of the many ways in which identity is constructed and performed online, few are as strongly ‘anchored’ to existing offline relationships as in online social networks like Facebook and Myspace. These networks utilise profiles that extend our practical, psychological and even corporeal identity in ways that give them considerable phenomenal presence in the lives of spatially distant people. This raises interesting questions about the persistence of identity when these online profiles survive the deaths of the users behind them, via (...)
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  15.  19
    Patrick Stokes (2012). Philosophy Has Consequences! Encouraging Metacognition and Active Learning in the Ethics Classroom. Teaching Philosophy 35 (2):143-169.
    The importance of enchancing metacognition and encouraging active learning in philosophy teaching has been increasingly recognised in recent years. Yet traditional teaching methods have not always centralised helping students to become reflectively and critically aware of the quality and consistency of their own thinking. This is particularly relevant when teaching moral philosophy, where apparently inconsistent intuitions and responses are common. In this paper I discuss the theoretical basis of the relevance of metacognition and active learning for teaching moral philosophy. Applying (...)
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  16. Patrick Stokes & Adam Buben (eds.) (2011). Kierkegaard and Death. Indiana University Press.
    Few philosophers have devoted such sustained, almost obsessive attention to the topic of death as Søren Kierkegaard. Kierkegaard and Death brings together new work on Kierkegaard's multifaceted discussions of death and provides a thorough guide to the development, in various texts and contexts, of Kierkegaard’s ideas concerning death. Essays by an international group of scholars take up essential topics such as dying to the world, living death, immortality, suicide, mortality and subjectivity, death and the meaning of life, remembrance of the (...)
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  17. Patrick Stokes (2006). The Power of Death: Retroactivity, Narrative, and Interest. In Robert L. Perkins (ed.), International Kierkegaard Commentary: Prefaces/Writing Sampler and Three Discourses on Imagined Occasions. Mercer University Press
    This paper contrasts Kierkegaard's response to Epicurean indifference to death in "At a Graveside" with attempts in contemporary analytic philosophy to overcome Epicurus ' challenge to the rationality of fearing death. I argue that attempts by Nagel, Pitcher, Feinberg etc. to show why death is a harm rely on a narrative understanding of life that, according to Kierkegaard, is unavailable with respect to one's own death. Kierkegaard's approach, by contrast, involves becoming phenomenally co-present with one's own death via a specific (...)
     
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  18.  6
    Patrick Stokes (2011). Duties to the Dead?: Earnest Imagination and Remembrance. In Patrick Stokes & Adam Buben (eds.), Kierkegaard and Death. Indiana University Press
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  19. Jack Reynolds & Patrick Stokes (forthcoming). Writing the First Person: Existentialist Methodology and Perspective. In Soren Overgaard & Giuseppina D'Oro (eds.), Cambridge Companion to Philosophical Methodology. Cambridge UP
    Without proposing anything quite so grandiose as a return to existentialism, in this paper we aim to articulate and minimally defend certain core existentialist insights concerning the first-person perspective, the relationship between theory and practice, and the mode of philosophical presentation conducive to best making those points. We will do this by considering some of the central methodological objections that have been posed around the role of the first-person perspective and “lived experience” in the contemporary literature, before providing some neo-existentialist (...)
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  20.  8
    Patrick Stokes (2014). Suspicious Minds. The Philosophers' Magazine 65:62-67.
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  21.  2
    Patrick Stokes (2015). Deletion as Second Death: The Moral Status of Digital Remains. Ethics and Information Technology 17 (4):237-248.
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  22.  27
    Patrick Stokes (2010). Fearful Asymmetry: Kierkegaard's Search for the Direction of Time. Continental Philosophy Review 43 (4):485-507.
    The ancient problem of whether our asymmetrical attitudes towards time are justified remains a live one in contemporary philosophy. Drawing on themes in the work of McTaggart, Parfit, and Heidegger, I argue that this problem is also a key concern of Kierkegaard’s Either/Or. Part I of Either/Or presents the “aesthete” as living a temporally volatilized form of life, devoid of temporal location, sequence and direction. Like Parfit’s character “Timeless,” these aesthetes are indifferent to the direction of time and seemingly do (...)
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  23.  7
    Patrick Stokes (2013). Practical Ethics: Free Range 'Debate' Puts the Egg Before the Chicken. Australian Humanist, The 112:18.
    Stokes, Patrick The announcement that Woolworths will phase out the selling of cage eggs seems like pretty good news.
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  24.  1
    Patrick Stokes (2016). Science Deniers Reject Authority and Facts. Australian Humanist, The 121:16.
    Stokes, Patrick Many people who choose to ignore accepted scientific conclusions are making emotional rather than rational decisions.
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  25.  6
    Patrick Stokes (2013). Will It Be Me? Identity, Concern and Perspective. Canadian Journal of Philosophy 43 (2):206-226.
    (2013). Will it be me? Identity, concern and perspective. Canadian Journal of Philosophy: Vol. 43, No. 2, pp. 206-226.
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  26.  17
    Patrick Stokes (2006). Kierkegaardian Vision and the Concrete Other. Continental Philosophy Review 39 (4):393-413.
    The ethics expressed in Kierkegaard’s Works of Love has been subject to persistent criticism for its perceived indifference to concrete persons and failure to attend to the other in their individual specificity. Recent defenses of Works of Love have focused in large part on the role of vision in the text, showing the supposed “blind” empty formalism of the emphasis on the category of “the neighbor” to serve a normative model of seeing the other correctly. However, when this problem is (...)
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  27.  12
    Patrick Stokes (2008). “Interest” in Kierkegaard's Structure of Consciousness. International Philosophical Quarterly 48 (4):437-458.
    Kierkegaard’s identification of “consciousness” with “interest” (interesse) in his unfinished work Johannes Climacus adds a distinctive dimension to his phenomenology of subjectivity. Commentators, however, have largely identified interesse with lidenskab (“passion”), a conflation I argue to be mistaken, or have otherwise failed to note the structural implications of interesse for Kierkegaard’s account of cognition. I draw out these implications and argue that the Climacan account of interest as the experience of finding ourselves in-between ideality and reality implies, in the context (...)
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  28.  11
    Patrick Stokes (2011). Selves: An Essay in Revisionary Metaphysics. [REVIEW] International Journal of Philosophical Studies 19 (4):619 - 624.
    International Journal of Philosophical Studies, Volume 19, Issue 4, Page 619-624, October 2011.
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  29. Patrick Stokes (2009). Anti-Climacus and Neo-Lockeanism. Kierkegaard Studies Yearbook:529-558.
     
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  30.  4
    Anthony Rudd & Patrick Stokes (2013). The Soul of a Philosopher: Reply to Turnbull. Kierkegaard Studies Yearbook 2013 (1).
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  31.  1
    Patrick Stokes (2011). Kierkegaard and Levinas: The Subjunctive Mood. [REVIEW] Graduate Faculty Philosophy Journal 32 (2):456-459.
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  32.  2
    Patrick Stokes (2012). Kierkegaard and Levinas. [REVIEW] Graduate Faculty Philosophy Journal 32 (2):456-459.
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  33.  1
    Patrick Stokes (2013). Death. In John Lippitt & George Pattison (eds.), The Oxford Handbook of Kierkegaard. Oxford University Press 365.
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  34. John Lippitt & Patrick Stokes (eds.) (2015). Narrative, Identity and the Kierkegaardian Self. Edinburgh University Press.
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  35.  1
    Patrick Stokes & Adam Buben (eds.) (2011). Kierkegaard and Death. Indiana University Press.
    Few philosophers have devoted such sustained, almost obsessive attention to the topic of death as Søren Kierkegaard. Kierkegaard and Death brings together new work on Kierkegaard's multifaceted discussions of death and provides a thorough guide to the development, in various texts and contexts, of Kierkegaard’s ideas concerning death. Essays by an international group of scholars take up essential topics such as dying to the world, living death, immortality, suicide, mortality and subjectivity, death and the meaning of life, remembrance of the (...)
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  36. Patrick Stokes (2007). Kierkegaard's Uncanny Encounter with Schopenhauer, 1854. In Roman Kralik & Peter Sajda (eds.), Kierkegaard and Great Philosophers (Acta Kierkegaardiana Vol.2). Sociedad Iberoamericana de Estudios Kierkegaardianos
    This paper explores Kierkegaard's encounter with the work of Arthur Schopenhauer, as recorded in a series of journal entries from mid-1854. Kierkegaard finds in Schopenhauer both an uncannily similar authorial voice to his own, and a cautionary picture of the failure of authorial integrity. By critiquing Schopenhauer's failure to inhabit his own philosophical categories, Kierkegaard reflexively sharpens his own conception of what his authorial project demands.
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  37. Patrick Stokes (2015). The Untameable Logic of Sacrifice. Critical Horizons 16 (3):299-304.
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