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  1. Rudi Visker (2014). The Inhuman Core of Human Dignity: Levinas and Beyond. Levinas Studies 9:1-21.
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  2. Rudi Visker (2010). Meerstemmigheid. Een'continentaal'perspectief. de Uil van Minerva: Tijdschrift Voor Geschiedenis En Wijsbegeerte van de Cultuur 23 (3):173-186.
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  3. Rudi Visker (2010). Michel Foucault. Genealogie Als Kritiek. de Uil Van Minerva 23:129-130.
     
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  4. Rudi Visker (2009). Beyond Representation and Participation: Pushing Arendt Into Postmodernity. Philosophy and Social Criticism 35 (4):411-426.
    Whereas Arendt's work has been traditionally received, both by its critics and its admirers, as of one piece, this article uses her proposals for some sort of `organic representation' in On Revolution as a lever to break open that unity and show that it comprises two lines of thought that as such contradict one another. On the one hand her misgivings about representation betray a political version of the metaphysics of presence Derrida has taught us to deconstruct. On the other (...)
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  5. Rudi Visker (2009). Eddo Evink, lof der zichtbaarheid. Een uitleiding in de hedendaagse wijsbegeerte. Algemeen Nederlands Tijdschrift voor Wijsbegeerte 101 (2).
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  6. Rudi Visker (2009). Over het verschil tussen archeologie en genealogie. Wijsgerig Perspectief 49 (2):16-23.
    Ondanks een hardnekkige mythe die aan de basis ligt van een al even hardnekkige leespraktijk, is de naam van de auteur geen garant voor de eenheid van het werk dat onder die naam verschijnt. Wat men misleidend een oeuvre noemt, is vaak door meer dan twee handen gemaakt en bestaat uit tegen elkaar ingaande denkbewegingen die men onrecht doet door er een proces van rijping en groeiend inzicht onder te willen schuiven. Foucaults ‘oeuvre’ vormt hierop geen uitzondering. Ook daarin zijn (...)
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  7. Rudi Visker (2008). In Praise of Visibility. Levinas Studies 3:171-191.
    Those who are familiar with the development of contemporary philosophy and in particular of phenomenology, may have frowned at the prospect of having to sit through a praise of visibility. Indeed, if there is any praise to be sung, it is not the visible but the invisible that should be its subject. The realm of the visible suffers from an intrinsic defect: it lacks the depth to resist the movement of appropriation implied in seeing, or more generally in perceiving. It (...)
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  8. Rudi Visker (2008). Michel Foucault, Philosopher? A Note on Genealogy and Archaeology. Parrhesia 5:9-18.
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  9. Rudi Visker (2008). The Inhuman Condition: Looking for Difference After Levinas and Heidegger. Duquesne University Press.
    Introduction: Talking 'bout my generation -- Part I: Looking for difference -- Levinas, multiculturalism, and us -- In respectful contempt : Heidegger, appropriation, facticity -- Whistling in the dark : two approaches to anxiety -- Part II: After Levinas -- The price of being dispossessed : Levinas' God and Freud's trauma -- The mortality of the transcendent : Levinas and evil -- Is ethics fundamental? : questioning Levinas on irresponsibility -- Part III: After Heidegger -- Intransitive facticity : a question (...)
     
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  10. Rudi Visker (2007). Art and Junk. Heidegger on Transition. Phänomenologische Forschungen.
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  11. Rudi Visker (2007). Obce (Obcy) we mnie. Kronos 3 (3):95-105.
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  12. Rudi Visker (2007). Pluralisme, participatie en vertegenwoordiging Hannah Arendt herlezend. Tijdschrift Voor Filosofie 69 (3):419 - 445.
    This paper situates Arendt's ideal of political participation at the cross-roads of two entirely opposite traditions of thought: the one, anti-representationist, the otherpleading for something stronger than mere representation. The first leads Arendt into playing off participation against representation in order to avoid the loss of presence that she fears the latter will entail. Whereas this line of thought seems to derive from what contemporary thought has deconstructed under the heading 'metaphysics of presence', Arendt's work at the same time shows (...)
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  13. Rudi Visker (2007). Was Existentialism Truly a Humanism? Sartre Studies International 13 (1):3-15.
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  14. Rudi Visker (2006). Is There Death After Life? Studia Philosophica 1.
    In order to understand the place of death in our contemporary western societies, we need to understand what we mean by death. A number of proposals from philosophy, ordinary life and religion will be examined, focussing especially on the link between death and anxiety . Concrete examples are developped with a positive bias toward the customs and mores of ordinary people . Without taking the position of the religious believer, the religious approach to death is analysed and the question is (...)
     
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  15. Rudi Visker (2006). Kunst en grofvuil: Heidegger, Levinas en de overgang. Tijdschrift Voor Filosofie 68 (3):583 - 612.
    In the first two drafts of The Origin of the Work of Art Heidegger introduces a distinction between an art-work and an art-object, the latter no longer being art in the proper sense of the term. An artwork has, in Heidegger's understanding, a verbal meaning: a work 'works', it opens up a world of its own and sets off such a world against what he calls 'earth'. The temple, for example, is the locus of such a strife between earth and (...)
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  16. Rudi Visker (2006). Lecture 4: A Satrian in Disguise : Levinas on Racism. In John D. Caputo & David L. Smith (eds.), Levinas: The Face of the Other: The Fifteenth Annual Symposium of the Simon Silverman Phenomenology Center. Simon Silverman Phenomenology Center, Duquesne University
  17. Rudi Visker (2005). Dis-Possessed. In Claire Elise Katz & Lara Trout (eds.), Emmanuel Levinas. Routledge 1--360.
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  18. Rudi Visker (2005). The Strange(R) Within Me. Ethical Perspectives 12 (4):425-441.
    Although the relation between philosophy and psychoanalysis has never been an easy one, the recent turn in contemporary philosophy toward the other seems to have bridged the gap that once separated the two. With notions like the other-in-the-self having become almost self-evident in recent philosophical parlour, it would indeed seem that there is no longer any deep disagreement between the psychoanalytic and the philosophical approach to the relation between the same and the other.And yet this article argues that such optimism (...)
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  19. Rudi Visker (2004). Philosophy and Pluralism. Philosophy Today 48 (2):115-127.
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  20. Rudi Visker (2003). De sterfelijkheid Van de transcendentie: Levinas en het kwaad. Tijdschrift Voor Filosofie 65 (1):59 - 92.
    Transcendence, Levinas tells us, is not a failed immanence. It presupposes an Exteriority that cannot be integrated into a totality. Such is its excellence: a surplus that rends Being's monism and allows for a pluralism that is not a "missed union". In the first sections of this article I show how the ethical relation with the Other is the only one that, for Levinas, satisfies the conditions he thus imposes on a metaphysical — i.e. transcendent — relation. I subsequently link (...)
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  21. Rudi Visker (2003). Is Ethics Fundamental? Questioning Levinas on Irresponsibility. Continental Philosophy Review 36 (3):363-302.
    My title echoes Levinas' 1951 Is ontology fundamental? – a seminal piece that paved the way for his justly famous Totality and Infinity and Otherwise than Being. I suggest that the characteristically enthusiastic, uncritical reception of these works may not be due primarily to their originality and sheer intellectual brilliance, but rather to something in Levinas' position that deeply resonates with the spirit of our times and our preoccupation with the fate of the Other. My claim, however, is (...)
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  22. Rudi Visker (2001). Whistling in the Dark. Ethical Perspectives 8 (3):168-178.
    According to a recent newspaper article, 40 million people in the European Union live in anxiety every single day . Apparently only 6% of the population can summon the courage to talk about their anxiety with their doctor. It would seem that doctors have too little time to recognize the signs of what the article calls the “new illness”. Nor are they encouraged to do so by the renowned scientific journals, where the focus is solely on a purely medical treatment (...)
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  23. Rudi Visker (2000). ''And Cain Said to Abel: _'': Filling in the Blanks While Moving'beyond the Tribal'with Levinas and Derrida. Budhi: A Journal of Ideas and Culture 4 (1):25-51.
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  24. Rudi Visker (1999). 'Hold the Being': How to Split Rorty Between Irony and Finitude. Philosophy and Social Criticism 25 (2):27-45.
    which deliberately imitates Rorty's style), I take issue with the plea for liberalism advocated in his Contingency, Irony and Solidarity by turning a number of his own arguments against him. In particular, I show how Rorty's tendency to think of the 'liberal ironist' as the 'hero' of that book rhetorically obfuscates that the trust of his own argument would rather seem to point to a 'non-ironic non-liberal' individual in the role of the hero. I suggest that what has prevented Rorty (...)
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  25. Rudi Visker (1999). Levinas, Multiculturalism and Us. Ethical Perspectives 6 (2):159-168.
    Multiculturalism is not a recent phenomenon. From the moment a different world appears, a different culture in which the evidence of the cultural world in which I participate is put out of play, we are confronted with the problem of a split between the world as such and my world, which is only one among others, and we find ourselves compelled to seek a solution.One such solution would be to try to deny the split by restricting the meaning of `world' (...)
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  26. Rudi Visker (1997). The Core of My Opposition to Levinas. Ethical Perspectives 4 (3):154-170.
    I should like to thank Professor Rorty for the care that he took in replying to my question and for kindly remembering that we had a similar discussion before. Although I do not recall all the details of that exchange1, I remember leaving him as puzzled as I am now by his renewed impression that my resistance to part of his work has a Levinasian provenance. Hence I could only welcome the invitation by the editors of Ethical Perspectives to include (...)
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  27. Rudi Visker (1996). Dis-Possessed: How to Remain Silent ?After? Levinas. [REVIEW] Man and World 29 (2):119-146.
  28. Rudi Visker (1996). Fascination with Foucault: Object and Desire of an Archaeology of Our Knowledge. Angelaki 1 (3):113 – 118.
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  29. Rudi Visker (1996). The Irony of a Contingent Solidarity. Ethical Perspectives 3 (2):91-100.
    According to Richard Rorty , irony and solidarity are attitudes which work against rather than promote one another. From Rorty s perspective, irony is an inappropriate response to the discovery of our contingency. It prevents us from developing the ethnocentric attitude which Rorty advocates on the grounds that it allows for a sense of solidarity that is not in conflict with the ideal of negative freedom. As I will briefly indicate in the body of this article, the problem with this (...)
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  30. Rudi Visker (1996). The Untouchable. Epoché: A Journal for the History of Philosophy 4 (2):47-101.
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  31. Rudi Visker (1995). Dissensus Communis : How to Keep Silent 'After' Lyotard. In Philippe van Haute & Peg Birmingham (eds.), Dissensus Communis: Between Ethics and Politics. Kok Pharos
  32. Rudi Visker (1995). De onteigening. Hoe te zwijgen na Levinas. Tijdschrift Voor Filosofie 57 (4):631 - 666.
    Confronted with the face of the Other, the subject according to Levinas loses all its titles. But by the same token it also reaches its truest and most proper core. Indeed, what properly constitutes a subject cannot be understood outside the horizon ofthat ('initial') dispossession. A horizon which for Levinas ultimately refers to the Good which has chosen us before we could choose it: it is thanks to this prior unfreedom that we can at all be free. But what if (...)
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  33. Rudi Visker (1995). Michel Foucault: Genealogy as Critique. Verso.
    Rudi Visker's book is not only a lucid and elegant survey of Foucault's corpus, from his early work on madness to the History of Sexuality, but also a major intervention in this debate.
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  34. Rudi Visker (1994). Dropping: The "Subject" of Authenticity. Being and Time on Disappearing Existentials and True Friendship with Being. Research in Phenomenology 24 (1):133-158.
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  35. Rudi Visker (1994). Transcultural Vibrations. Ethical Perspectives 1 (2):89-100.
    Interculturalism and multiculturalism seem to be finished. ‘Transculturalism’ is now the order of the day, an idea which, apart from referring to a break with the classical conception of culture, also indicates in which direction a solution should be sought: in the mutual intersection, penetration, interweaving and overlapping between the cultural forms and lifestyles cutting through the various national or ethnic cultures which are now seen to be less monolithic and less hermetic than they had appeared through multicultural spectacles. In (...)
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  36. Rudi Visker (1994). Un-European Desires. Epoché: A Journal for the History of Philosophy 2 (1):35-64.
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  37. Rudi Visker (1993). Raw Being and Violent Discourse: Foucault, Merleau-Ponty and the (Dis-) Order of Things. In Patrick Burke and Jan van Der Veken (ed.), Merleau-Ponty in Contemporary Perspective. 109--129.
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  38. Rudi Visker (1993). (Z) weven. Repliek op Karskens. Algemeen Nederlands Tijdschrift voor Wijsbegeerte 85 (2):184-186.
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  39. Rudi Visker (1992). Habermas on Heidegger and Foucault: Meaning and Validity in The Philosophical Discourse of Modernity. Radical Philosophy 61.
     
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  40. John D. Caputo, Miguel De Beistegui, Charles M. Sherover, Adriaan Peperzak, Jacob Rogozinski, Kevin McCoy, Leonard Lawlor, Calvin O. Schrag, Rudi Visker & David Farrell Krell (1991). Brill Online Books and Journals. Research in Phenomenology 21 (1).
     
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  41. Rudi Visker (1991). From Foucault to Heidegger: A One-Way Ticket? Research in Phenomenology 21 (1):116-140.
  42. Rudi Visker (1991). Van Foucault naar Heidegger. Een enkele Reis? Tijdschrift Voor Filosofie 53 (3):417 - 450.
    In his final interview Foucault surprised many a reader by stating that the whole of his philosophical development had been influenced by his reading of Heidegger. Until now this Foucault /Heidegger relation has been left largely unexplored, and the few articles that discussed it, took first and foremost an interest in finding parallels between the works of these thinkers. Our title, however, indicates that a different, non-doxographical approach is at stake here : the move from Foucault to Heidegger for which (...)
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  43. Rudi Visker (1990). Can Genealogy Be Critical? A Somewhat Unromantic Look at Nietzsche and Foucault. Man and World 23 (4):441-452.
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  44. Rudi Visker (1990). Review Essays : How to Get Rid of Your Expensive Philosopher of Science and Still Keep Control Over the Fuzzy Conversation of Mankind: Some Critical Comments on the McCloskey Connection. Philosophy of the Social Sciences 20 (4):483-507.
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  45. Rudi Visker (1989). Het Statuut van de Genealogie. Kanttekeningen Bij Nietzsche En Foucault Le Statut de la Généalogie. Notes Marginales Sur Nietzsche Et Foucault. Algemeen Nederlands Tijdschrift voor Wijsbegeerte 81 (3):178-187.
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  46. Rudi Visker (1988). Marshallian Ethics and Economics: Deconstructing the Authority of Science. Philosophy of the Social Sciences 18 (2):179.
     
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  47. Rudi Visker (1986). Kleine filosofie Van de economische filosofie: Nog een zwemmer tussen twee woorden. Tijdschrift Voor Filosofie 48 (2):207 - 236.
    Starting from an ambiguity in the title of the recently published journal Economics and Philosophy, this article tries to comment on the task of a philosophy of economics from a more or less continental point of view (no claim to uniqueness being involved however).Seen in this light, the general philosophical relevance of such topics as the reading of economic texts, the choice between absolutism or relativism in the history of economic thought, the relation between ethics and economics, is open to (...)
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