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Profile: Shannon Sullivan (University of Warwick)
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  1.  34
    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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  2.  3
    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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  3.  7
    Shannon Sullivan (2006). Revealing Whiteness: The Unconscious Habits of Racial Privilege. Indiana University Press.
    "[A] lucid discussion of race that does not sell out the black experience." —Tommy Lott, author of The Invention of Race Revealing Whiteness explores how white privilege operates as an unseen, invisible, and unquestioned norm in society today. In this personal and selfsearching book, Shannon Sullivan interrogates her own whiteness and how being white has affected her. By looking closely at the subtleties of white domination, she issues a call for other white people to own up to their unspoken privilege (...)
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  4. Shannon Sullivan (2002). Pragmatist Feminism as Ecological Ontology: Reflections on Living Across and Through Skins. 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 , 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 categories.
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  5. Shannon Sullivan (2003). The Soul of Justice: Social Bonds and Racial Hubris (Review). Journal of Speculative Philosophy 17 (4):303-306.
  6. Shannon Sullivan (2004). White World-Traveling. Journal of Speculative Philosophy 18 (4):300-304.
  7. 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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  8. Shannon Sullivan (2004). From the Foreign to the Familiar: Confronting Dewey Confronting "Racial Prejudice". Journal of Speculative Philosophy 18 (3):193-202.
  9.  54
    Nancy Tuana & Shannon Sullivan (2006). Introduction: Feminist Epistemologies of Ignorance. Hypatia 21 (3).
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  10. 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.
    A History of Habitat: From Aristotle to Bourdieu is the first of its kind to trace the history of the concept of habit in the Western philosophical tradition, including its classical, modern, and contemporary expressions. Each essay is written by a specialist and conveys the historical continuity between its central figure and those who came before, so it will be of value to anyone interested in how habit figures into the conceptual histories of philosophy, psychology, sociology, political theory, and literature.
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  11.  8
    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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  12.  25
    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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  13.  2
    Shannon Sullivan (2006). Revealing Whiteness: The Unconscious Habits of Racial Privilege. Indiana University Press.
    "[A] lucid discussion of race that does not sell out the black experience." —Tommy Lott, author of The Invention of Race Revealing Whiteness explores how white privilege operates as an unseen, invisible, and unquestioned norm in society today. In this personal and selfsearching book, Shannon Sullivan interrogates her own whiteness and how being white has affected her. By looking closely at the subtleties of white domination, she issues a call for other white people to own up to their unspoken privilege (...)
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  14.  95
    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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  15.  13
    Shannon Sullivan (2010). Symposia on Gender, Race and Philosophy. Philosophy 6 (1).
  16.  9
    Shannon Sullivan (2007). White Ignorance and Colonial Oppression. In Shannon Sullivan Nancy Tuana (ed.), Race and Epistemologies of Ignorance. 153.
  17.  5
    Shannon Sullivan (2014). Awakening to Race: Individualism and Social Consciousness in America By Jack Turner. Transactions of the Charles S. Peirce Society 50 (1):170-173.
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  18.  26
    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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  19. Shannon Sullivan (2003). Enigma Variation: Laplanchean Psychoanalysis and the Formation of the Raced Unconscious. Radical Philosophy 122.
     
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  20.  3
    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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  21.  4
    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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  22.  7
    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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  23.  38
    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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  24.  40
    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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  25.  10
    Shannon Sullivan (2004). Strangers, Gods and Monsters. Teaching Philosophy 27 (1):85-87.
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  26.  36
    Shannon Sullivan (2007). On Revealing Whiteness: A Reply to Critics. Journal of Speculative Philosophy 21 (3):pp. 231-242.
  27.  7
    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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  28.  6
    Shannon Sullivan (1997). Teaching as a Pragmatist. Teaching Philosophy 20 (4):401-419.
    Drawing on the work of John Dewey , the author argues that if academic philosophers take seriously the claim that theory and practice are reciprocally determined, then they should take seriously the task of intelligently experimenting with teaching practices in order to refine theories of knowledge and, on this basis, improve teaching practices. This paper explores one way of relating non-foundational epistemology to classroom practices. The author elaborates a “transactional” model of knowledge, according to which knowledge is what arises from (...)
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  29.  2
    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: A Journal of Feminist Philosophy 19 (3):209-216.
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  30.  2
    Shannon Sullivan (2000). Reconfiguring Gender with John Dewey: Habit, Bodies, and Cultural Change. Hypatia 15 (1):23-42.
  31.  17
    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.
  32.  7
    Shannon Sullivan (2012). On the Need for a New Ethos of White Antiracism. Philosophia 2 (1):21-38.
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  33. Shannon Sullivan (1997). Domination and Dialogue in Merleau-Ponty's Phenomenology of Perception. Hypatia: A Journal of Feminist Philosophy 12 (1):1-19.
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  34.  5
    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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  35.  5
    Shannon Sullivan (2000). Perspectives on Embodiment. Teaching Philosophy 23 (4):395-398.
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  36.  9
    Shannon Sullivan (1996). Kierkegaard, Choice, and Zentropa. Teaching Philosophy 19 (1):49-64.
    This paper outlines the effectiveness of films as a pedagogical tool for teaching philosophy. For the author, a film skillfully explores philosophical issues, capturing students’ attention and providing a setting for discussion. The author focuses on the use of Lars von Trier's Zentropa as a beneficial tool for discussion of Kierkegaard’s Either/Or. The film adequately illustrates the two positions of the aesthete and the judge, and demonstrates the adverse affects of avoiding choice in one's life. The film can also be (...)
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  37.  13
    Shannon Sullivan, Intersections Between Pragmatist and Continental Feminism. Stanford Encyclopedia of Philosophy.
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  38.  11
    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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  39.  3
    Shannon Sullivan (2004). Feminist Spaces. Hypatia 19 (3):209-216.
  40.  3
    Shannon Sullivan (1999). Transforming Experience. Teaching Philosophy 22 (4):405-408.
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  41.  2
    Shannon Sullivan (1997). Fractured Passion in Kierkegaard's Either/Or. Philosophy Today 41 (1):87-95.
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  42.  1
    Shannon Sullivan (2007). Pragmatism. In Linda Alcoff & Eva Feder Kittay (eds.), The Blackwell Guide to Feminist Philosophy. Blackwell Pub. 64--78.
  43.  1
    Shannon Sullivan (2000). Guest Editor's Introduction. Journal of Speculative Philosophy 14 (2):69-73.
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  44. 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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  45. Shannon W. Sullivan (2006). Feminism. In John R. Shook & Joseph Margolis (eds.), A Companion to Pragmatism. Blackwell Pub.
  46. Shannon Sullivan (2000). Feminism and Phenomenology: A Reply to Silvia Stoller. Hypatia 15 (1):183-188.
  47. Shannon Sullivan (forthcoming). Feminist Approaches to Intersection of Pragmatism and Continental Philosophy. Stanford Encyclopedia of Philosophy.
     
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  48. Shannon Sullivan (2001). Guest Editor's Introduction. Journal of Speculative Philosophy 15 (2):69-73.
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  49.  1
    Shannon Sullivan (2001). Living Across and Through Skins: Transactional Bodies, Pragmatism, and Feminism. Indiana University Press.
    Explores the dynamic relationship between bodies and the world around them. What if we lived across and through our skins as much as we do within them? According to Shannon Sullivan, the notion of bodies in transaction with their social, political, cultural, and physical surroundings is not new. Early in the 20th century, John Dewey elaborated human existence as a set of patterns of behavior or actions shaped by the environment. Underscoring the continued relevance of his thought, Sullivan brings Dewey (...)
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  50.  1
    Shannon Sullivan (2001). Living Across and Through Skins: Transactional Bodies, Pragmatism, and Feminism. Indiana University Press.
    Explores the dynamic relationship between bodies and the world around them. What if we lived across and through our skins as much as we do within them? According to Shannon Sullivan, the notion of bodies in transaction with their social, political, cultural, and physical surroundings is not new. Early in the 20th century, John Dewey elaborated human existence as a set of patterns of behavior or actions shaped by the environment. Underscoring the continued relevance of his thought, Sullivan brings Dewey (...)
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