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Profile: Patrick Stokes (University of Hertfordshire, Deakin University)
  1. Patrick Stokes (2014). Crossing the Bridge: The First-Person and Time. Phenomenology and the Cognitive Sciences 13 (2):295-312.
    Personal identity theory has become increasingly sensitive to the importance of the first-person perspective. However, certain ways of speaking about that perspective do not allow the full temporal aspects of first-person perspectives on the self to come into view. In this paper I consider two recent phenomenologically-informed discussions of personal identity that end up yielding metaphysically divergent views of the self: those of Barry Dainton and Galen Strawson. I argue that when we take a properly temporally indexical view of the (...)
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  2. Anthony Rudd & Patrick Stokes (2013). The Soul of a Philosopher: Reply to Turnbull. Kierkegaard Studies Yearbook 2013 (1).
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  3. Patrick Stokes (2013). Death. In John Lippitt & George Pattison (eds.), The Oxford Handbook of Kierkegaard. Oxford University Press. 365.
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  4. 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 (4 Oct. 2013).
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  5. 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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  6. 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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  7. 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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  8. Patrick Stokes (2012). Kierkegaard and Levinas. [REVIEW] Graduate Faculty Philosophy Journal 32 (2):456-459.
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  9. 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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  10. 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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  11. 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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  12. 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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  13. 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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  14. 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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  15. 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 (or normatively required) 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 (1843). 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 (...)
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  16. Patrick Stokes (2010). Kierkegaard's Mirrors: Interest, Self, and Moral Vision. Palgrave Macmillan.
  17. 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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  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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  19. 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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  20. 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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  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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  22. 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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  23. 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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  24. 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 mode (...)
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