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Shannon Sullivan [41]Shannon W. Sullivan [1]
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Profile: Shannon Sullivan (University of North Carolina, Charlotte)
  1. Shannon Sullivan (forthcoming). Feminist Approaches to Intersection of Pragmatism and Continental Philosophy. Stanford Encyclopedia of Philosophy.
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  2. Shannon Sullivan (2014). The Hearts and Guts of White People. Journal of Religious Ethics 42 (4):591-611.
    Beginning with the experience of a white woman's stomach seizing up in fear of a black man, this essay examines some of the ethical and epistemological issues connected to white ignorance. In conversation with Charles Mills on the epistemology of ignorance, I argue that white ignorance primarily operates physiologically, not cognitively. Drawing critically from psychology, neurocardiology, and other medical sciences, I examine some of the biological effects of racism on white people's stomachs and hearts. I argue for a nonideal medical (...)
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  3. Jeffrey Bell, Nick Crossley, William O. Stephens, Shannon Sullivan, David Leary, Margaret Watkins, Robert Miner, Thornton Lockwood, Terrance MacMullan, Peter Fosl, Dennis Des Chene, Clare Carlisle & Edward Casey (2013). A History of Habit: From Aristotle to Bourdieu. Lexington Books.
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  4. Shannon Sullivan (2012). On the Need for a New Ethos of White Antiracism. Philosophia 2 (1):21-38.
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  5. Shannon Sullivan (2011). Sad Versus Joyful Passions. Philosophy Today 55 (Supplement):231-239.
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  6. Shannon Sullivan (2010). Symposia on Gender, Race and Philosophy. Philosophy 6 (1).
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  7. Shannon Sullivan (2009). Prophetic Vision and Trash Talkin': Pragmatism, Feminism, and Racial Privilege. In Chad Kautzer & Eduardo Mendieta (eds.), Pragmatism, Nation, and Race: Community in the Age of Empire. Indiana University Press. 186.
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  8. Shannon Sullivan, Intersections Between Pragmatist and Continental Feminism. Stanford Encyclopedia of Philosophy.
  9. Shannon Sullivan (2008). Whiteness as Wise Provincialism: Royce and the Rehabilitation of a Racial Category. Transactions of the Charles S. Peirce Society 44 (2):pp. 236-262.
    Against the backdrop of eliminitivist versus critical conservationist approaches to the racial category of whiteness, this article asks whether a rehabilitated version of whiteness can be worked out concretely. What might a non-oppressive, anti-racist whiteness look like? Turning to Josiah Royce’s “Provincialism” for help answering this question, I show that even though the essay never explicitly discusses race, it can help explain the ongoing need for the category of whiteness and implicitly offers a wealth of useful suggestions for how to (...)
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  10. Shannon Sullivan & Dennis J. Schmidt (eds.) (2008). Difficulties of Ethical Life. Fordham University Press.
    Questions of ethics -- The ethics of intersubjectivity and interpersonal relations -- Responsibility and race -- The ethics of nontruth.
     
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  11. Shannon Sullivan (2007). On Revealing Whiteness: A Reply to Critics. Journal of Speculative Philosophy 21 (3):pp. 231-242.
  12. Shannon Sullivan (2007). Pragmatism. In Linda Alcoff & Eva Feder Kittay (eds.), The Blackwell Guide to Feminist Philosophy. Blackwell Pub.. 64--78.
  13. Shannon Sullivan (2007). White Ignorance and Colonial Oppression. In Shannon Sullivan Nancy Tuana (ed.), Race and Epistemologies of Ignorance. 153.
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  14. Shannon Sullivan & Nancy Tuana (eds.) (2007). Race and Epistemologies of Ignorance. State Univ of New York Pr.
    Leading scholars explore how different forms of ignorance are produced and sustained, and the role they play in knowledge practices.
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  15. Shannon Sullivan (2006). Revealing Whiteness: The Unconscious Habits of Racial Privilege. Indiana University Press.
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  16. Shannon W. Sullivan (2006). Feminism. In John R. Shook & Joseph Margolis (eds.), A Companion to Pragmatism. Blackwell Pub..
  17. Nancy Tuana & Shannon Sullivan (2006). Introduction: Feminist Epistemologies of Ignorance. Hypatia 21 (3).
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  18. Shannon Sullivan (2004). Book Review: Stacy Alaimo. Feminist Spaces: Undomesticated Ground: Recasting Nature as Feminist Space Ithaca, N.Y.: Cornell University Press, 2000; Elizabeth Grosz. Architecture From the Outside: Essays on Virtual and Real Space); and Radhika Mohanram. Black Body: Women, Colonialism, and Space. [REVIEW] Hypatia 19 (3):209-216.
  19. Shannon Sullivan (2004). Ethical Slippages, Shattered Horizons, and the Zebra Striping of the Unconscious: Fanon on Social, Bodily, and Psychical Space. Philosophy and Geography 7 (1):9-24.
    While Sigmund Freud and Maurice Merleau?Ponty both acknowledge the role that spatiality plays in human life, neither pays any explicit attention to the intersections of race and space. It is Franz Fanon who uses psychoanalysis and phenomenology to provide an account of how the psychical and lived bodily existence of black people is racially constituted by a racist world. More precisely, as I argue in this paper, Fanon's work demonstrates how psychical and bodily spatiality cannot be adequately understood apart from (...)
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  20. Shannon Sullivan (2004). Feminist Spaces. Hypatia 19 (3):209-216.
  21. Shannon Sullivan (2004). From the Foreign to the Familiar: Confronting Dewey Confronting "Racial Prejudice". Journal of Speculative Philosophy 18 (3):193-202.
  22. Shannon Sullivan (2004). Strangers, Gods and Monsters. Teaching Philosophy 27 (1):85-87.
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  23. Shannon Sullivan (2004). WEB Du Bois, 1868–1963. In Armen Marsoobian & John Ryder (eds.), The Blackwell Guide to American Philosophy. Blackwell Pub.. 199.
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  24. Shannon Sullivan (2004). White World-Traveling. Journal of Speculative Philosophy 18 (4):300-304.
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  25. Shannon Sullivan (2003). The Soul of Justice: Social Bonds and Racial Hubris (Review). Journal of Speculative Philosophy 17 (4):303-306.
  26. Shannon Sullivan (2003). Reciprocal Relations Between Races: Jane Addams's Ambiguous Legacy. Transactions of the Charles S. Peirce Society 39 (1):43 - 60.
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  27. Shannon Sullivan (2003). Remembering the Gift: W.E.B. Du Bois on the Unconscious and Economic Operations of Racism. Transactions of the Charles S. Peirce Society 39 (2):205 - 225.
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  28. Shannon Sullivan (2002). Pragmatist Feminism as Ecological Ontology: Reflections on Living Across and Through Skins. Hypatia 17 (4):201-217.
  29. Shannon Sullivan (2002). Pragmatist Feminism as Ecological Ontology: Reflections On. Hypatia 17 (4):201-217.
    : In my response to the comments of Vincent Colapietro, Charlene Seigfried, and Gail Weiss on Living Across and Through Skins (Sullivan 2001), I explain pragmatist feminism as an ecological ontology that understands bodies and environments as dynamically co-constitutive. I then discuss the relationship of pragmatist feminism to phenomenology, psychoanalysis, Nietzschean genealogy, and Darwinian evolutionary theory. Some of the specific concepts I examine include the anonymous body, the bodying organism, truth as transactional flourishing, and the preservation of racial and ethnic (...)
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  30. Shannon Sullivan (2001). Pragmatism, Psychoanalysis, and Prejudice: Elisabeth Young-Bruehl's The Anatomy of Prejudices. [REVIEW] Journal of Speculative Philosophy 15 (2):162 - 169.
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  31. Shannon Sullivan (2001). Living Across and Through Skins: Transactional Bodies, Pragmatism, and Feminism. Indiana University Press.
    According to Shannon Sullivan, thinking about the body as being in transaction with its social, political, cultural, and physical surroundings is not a new idea.
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  32. Shannon Sullivan (2000). Guest Editor's Introduction. Journal of Speculative Philosophy 14 (2):69-73.
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  33. Shannon Sullivan (2000). Feminism and Phenomenology: A Reply to Silvia Stoller. Hypatia 15 (1):183-188.
    : Responding to Silvia Stoller's comments on "Domination and Dialogue in Merleau-Ponty's Phenomenology of Perception" (Sullivan 1997), I argue that while phenomenology has much to offer feminism, feminists should be wary of Merleau-Ponty's notion of projective intentionality because of the ethical solipsism that it tends to involve. I also take the opportunity to clarify the concept of hypothetical construction introduced in the earlier paper, in particular the transformative relationship that it has to pre-reflective experience.
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  34. Shannon Sullivan (2000). Perspectives on Embodiment. Teaching Philosophy 23 (4):395-398.
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  35. Shannon Sullivan (2000). Reconfiguring Gender with John Dewey: Habit, Bodies, and Cultural Change. Hypatia 15 (1):23-42.
    : This paper demonstrates how John Dewey's notion of habit can help us understand gender as a constitutive structure of bodily existence. Bringing Dewey's pragmatism in conjunction with Judith Butler's concept of performativity, I provide an account of how rigid binary configurations of gender might be transformed at the level of both individual habit and cultural construct.
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  36. Shannon Sullivan (1999). Transforming Experience. Teaching Philosophy 22 (4):405-408.
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  37. Shannon Sullivan (1997). Domination and Dialogue in Merleau‐Ponty's Phenomenology of Perception. Hypatia 12 (1):1-19.
    Merleau-Ponty's claim in Phenomenology of Perception (1962) that the anonymous body guarantees an intersubjective world is problematic because it omits the particularities of bodies. This omission produces an account of "dialogue" with another in which I solipsistically hear only myself and dominate others with my intentionality. This essay develops an alternative to projective intentionality called "hypothetical construction," in which meaning is socially constructed through an appreciation of the differences of others.
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  38. Shannon Sullivan (1997). Democracy and the Individual: To What Extent is Dewey's Reconstruction Nietzsche's Self-Overcoming? Philosophy Today 41 (2):299-312.
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  39. Shannon Sullivan (1997). Fractured Passion in Kierkegaard's Either/Or. Philosophy Today 41 (1):87-95.
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  40. Shannon Sullivan (1997). Teaching as a Pragmatist. Teaching Philosophy 20 (4):401-419.
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  41. Shannon Sullivan (1996). Kierkegaard, Choice, and Zentropa. Teaching Philosophy 19 (1):49-64.
  42. Shannon Sullivan, Elizabeth Mccann, Raymond De Young & Donna Erickson (1996). Farmers' Attitudes About Farming and the Environment: A Survey of Conventional and Organic Farmers. [REVIEW] Journal of Agricultural and Environmental Ethics 9 (2):123-143.
    Farmers have been characterized as people whose ties to the land have given them a deep awareness of natural cycles, appreciation for natural beauty and sense of responsibility as stewards. At the same time, their relationship to the land has been characterized as more utilitarian than that of others who are less directly dependent on its bounty. This paper explores this tension by comparing the attitudes and beliefs of a group of conventional farmers to those of a group of organic (...)
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