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Simon Critchley [121]Simon James Critchley [1]
  1. Simon Critchley (1999). The Ethics of Deconstruction Derrida and Levinas. Monograph Collection (Matt - Pseudo).
     
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  2. Emmanuel Lévinas, Adriaan Theodoor Peperzak, Simon Critchley & Robert Bernasconi (1996). Basic Philosophical Writings. Monograph Collection (Matt - Pseudo).
     
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  3. Simon Critchley, Jacques Derrida, Ernesto Laclau & Richard Rorty (1996). Deconstruction and Pragmatism. Routledge.
    Deconstruction and pragmatism constitute two of the major intellectual influences on the contemporary theoretical scene; influences personified in the work of Jacques Derrida and Richard Rorty. Both Rortian pragmatism, which draws the consequences of post-war developments in Anglo-American philosophy, and Derridian deconstruction, which extends and troubles the phonomenological and Heideggerian influence on the Continental tradition, have hitherto generally been viewed as mutually exclusive philosophical language games. The purpose of this volume is to bring deconstruction and pragmatism into critical confrontation with (...)
     
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  4.  18
    Simon Critchley & Robert Bernasconi (eds.) (2002). The Cambridge Companion to Levinas. Cambridge University Press.
    Emmanuel Levinas is now widely recognised alongside Heidegger, Merleau-Ponty and Sartre as one of the most important Continental philosophers of the twentieth century. His abiding concern was the primacy of the ethical relation to the other person and his central thesis was that ethics is first philosophy. His work has also had a profound impact on a number of fields outside philosophy such as theology, Jewish studies, literature and cultural theory, psychotherapy, sociology, political theory, international relations theory and critical legal (...)
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  5.  17
    Simon Critchley (2012). The Faith of the Faithless: Experiments in Political Theology. Verso Books.
    In this follow-up to Infinitely Demanding, a professor of philosophy, delving into questions of faith, love, religion and violence, discusses how the secular age has been replaced by a new era of politcal action and metaphysical conflict.
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  6. Simon Critchley (1999). Ethics, Politics, Subjectivity Essays on Derrida, Levinas and Contemporary French Thought.
     
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  7.  48
    Simon Critchley (2001). Continental Philosophy: A Very Short Introduction. Oxford University Press.
    In this enlightening new Very Short Introduction, Simon Critchley shows us that Continental philosophy encompasses a distinct set of philosophical traditions and practices, with a compelling range of problems all too often ignored by the analytic tradition. He discusses the ideas and approaches of philosophers such as Kant, Hegel, Nietzsche, Husserl, Heidegger, Sartre, Habermas, Foucault, and Derrida. He also introduces key concepts such as existentialism, nihilism, and phenomology, by explaining their place in the Continental tradition. The perfect guide for anyone (...)
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  8. Simon Critchley (2002). On Humour. Routledge.
    Does humour make us human, or do the cats and dogs laugh along with us? On Humour is a fascinating, beautifully written and funny book on what humour can tell us about being human. Simon Critchley skilfully probes some of the most perennial but least understood aspects of humour, such as our tendency to laugh at animals and our bodies, why we mock death with comedy and why we think it's funny when people act like machines. He also looks at (...)
     
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  9.  6
    Adriaan T. Peperzak, Simon Critchley & Robert Bernasconi (eds.) (2008). Emmanuel Levinas: Basic Philosophical Writings. Indiana University Press.
    Emmanuel Levinas has exerted a profound influence on 20th-century continental philosophy. This anthology, including Levinas's key philosophical texts over a period of more than forty years, provides an ideal introduction to his thought and offers insights into his most innovative ideas. Five of the ten essays presented here appear in English for the first time. An introduction by Adriaan Peperzak outlines Levinas's philosophical development and the basic themes of his writings. Each essay is accompanied by a brief introduction and notes. (...)
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  10. Simon Critchley (2009). Mystical Anarchism1. Critical Horizons 10 (2):272-306.
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  11.  18
    Robert Bernasconi & Simon Critchley (eds.) (1991). Re-Reading Levinas. Indiana University Press.
    These essays provoke new responses to the work of the eminent French philosopher Emmanuel Levinas through an analysis of how the problematics of reading, deconstruction, feminism, and psychotherapy complicate and deepen Levinas's account of ...
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  12.  50
    Simon Critchley & Chantal Mouffe (eds.) (1996). Deconstruction and Pragmatism. Routledge.
    Deconstruction and pragmatism constitute two of the major intellectual influences on the contemporary theoretical scene--influences personified in the work of Jacques Derrida and Richard Rorty. The purpose of this volume is to bring deconstruction and pragmatism into critical confrontation with one another through staging a debate between Derrida and Rorty, itself based on discussions that took place at the College International de Philosophie in Paris in 1993.
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  13.  33
    Simon Critchley (2004). Five Problems in Levinas's View of Politics and the Sketch of a Solution to Them. Political Theory 32 (2):172-185.
    This essay attempts to sharpen significantly the critical debate around Levinas's work by focussing on the question of politics, which is, it is argued, Levinas's Achilles'heel. Five problems in Levinas's treatment of politics are identified and discussed: fraternity, monotheism, androcentrism, the family, and Israel. It is argued that Levinas 's ethics is terribly compromised by his conception of politics. In order to save Levinasian ethics from this compromise, two possibilities are explored: first, to follow Derrida 's separation of ethical form (...)
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  14.  41
    Simon Critchley (2004). Very Little-- Almost Nothing: Death, Philosophy, Literature. Routledge.
    Very Little ... Almost Nothing puts the question of the meaning of life back at the center of intellectual debate. Its central concern is how we can find a meaning to human finitude without recourse to anything that transcends that finitude. A profound but secular meditation on the theme of death, Critchley traces the idea of nihilism through Blanchot, Levinas, Jena Romanticism and Cavell, culminating in a reading of Beckett, in many ways the hero of the book. For this Second (...)
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  15. Simon Critchley (2009). The Catechism of the Citizen: Politics, Law and Religion in, After, with and Against Rousseau. [REVIEW] Continental Philosophy Review 42 (1):5-34.
    As a way of thinking through the bleakness of the political present through which we are all too precipitously moving, this essay attempts to demonstrate the interconnections between three concepts: politics, law and religion. By way of a detailed reading of Rousseau, I try to show how any conception of legitimate politics and law requires a conception of religion at its base and as its basis. In my view, this is highly problematic and in the conclusion an argument is presented (...)
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  16. Simon Critchley (2008). On Heidegger's Being and Time. Routledge.
    On Heidegger's Being and Time is an outstanding exploration of Heidegger's most important work by two major philosophers. Simon Critchley argues that we must see Being and Time as a radicalization of Husserl's phenomenology, particularly his theories of intentionality, categorial intuition, and the phenomenological concept of the a priori. This leads to a reappraisal and defense of Heidegger's conception of phenomenology. In contrast, Reiner Schürmann urges us to read Heidegger 'backward', arguing that his later work is the key to unravelling (...)
     
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  17. Simon Critchley (1998). Metaphysics in the Dark: A Response to Richard Rorty and Ernesto Laclau. Political Theory 26 (6):803-817.
    In this essay I respond to criticisms of my position on the question of the relation between deconstruction, ethics, and politics levelled at me by Richard Rorty and Ernesto Laclau. With regard to the latter, I argue that there is a normative deficit in Laclau's discourse theory' and with regard to the former, I argue that Rorty's reading of Derrida is at the least questionable and I attempt to criticize Rorty on the issues of the status of metaphysics and politics.
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  18.  11
    Simon Critchley & William Schroeder (1996). A Companion to Continental Philosophy. In Dennis M. Patterson (ed.), Bulletin de la Société Américaine de Philosophie de Langue Française. Blackwell Publishers 76-76.
  19. Simon Critchley (2011). On Humour. Routledge.
    Does humour make us human, or do the cats and dogs laugh along with us? _On Humour_ is a fascinating, beautifully written and funny book on what humour can tell us about being human. Simon Critchley skilfully probes some of the most perennial but least understood aspects of humour, such as our tendency to laugh at animals and our bodies, why we mock death with comedy and why we think it's funny when people act like machines. He also looks at (...)
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  20.  6
    Simon Critchley (2014). The Tragedy of Misrecognition. The Harvard Review of Philosophy 21:113-123.
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  21.  61
    Gareth B. Matthews New, Andrew R. Bailey, Sarah Buss, Steven M. Cahn, Howard Caygill, David J. Chalmers, John Christman, Michael Clark, David E. Cooper & Simon Critchley (2002). Books for Review and for Listing Here Should Be Addressed to Emily Zakin, Review Editor, Department of Philosophy, Miami University, Oxford, OH 45056. Teaching Philosophy 25 (4):403.
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  22.  39
    Simon Critchley (1999). With Being-With? Notes on Jean-Luc Nancy's Rewriting of Being and Time. Studies in Practical Philosophy 1 (1):53-67.
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  23.  28
    Simon Critchley (2005). Things Merely Are: Philosophy in the Poetry of Wallace Stevens. Routledge.
    This book is an invitation to read poetry. Simon Critchley argues that poetry enlarges life with a range of observation, power of expression and attention to language that eclipses any other medium. In a rich engagement with the poetry of Wallace Stevens, Critchley reveals that poetry also contains deep and important philosophical insight. Above all, he argues for a "poetic epistemology" that enables us to think afresh the philosophical problem of the relation between mind and world, and ultimately to cast (...)
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  24.  16
    Simon Critchley (2000). Remarks on Derrida and Habermas. Constellations 7 (4):455-465.
  25. Simon Critchley (2013). Tough Love: A Response to Richard J. Bernstein's" Is Politics 'Practicable'without Religion?". Social Research: An International Quarterly 80 (1):57-76.
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  26.  36
    Simon Critchley & Oliver Marchart (eds.) (2004). Laclau: A Critical Reader. Routledge.
    Over the last thirty years, the work of the political theorist Ernesto Laclau has reinvigorated radical political and social theory. Taking concepts previously ignored or unused within mainstream political theory, such as the political, hegemony, discourse, identity, and representation, he has made them fundamental to thinking about politics and social theory. Resisting the dead end of postmodern politics, his work has drawn in stimulating ways on Gramscian, poststructuralist and psychoanalytic theory. Laclau: A Critical Reader is the first full-length critical appraisal (...)
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  27.  14
    Simon Critchley (2008). The Split Subject. Journal of Chinese Philosophy 35 (s1):79-87.
  28.  6
    Alain Badiou & Simon Critchley (2007). Ours Is Not a Terrible Situation. Philosophy Today 51 (3):357-365.
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  29.  88
    Simon Critchley (1997). What is Continental Philosophy? International Journal of Philosophical Studies 5 (3):347 – 363.
    This paper attempts to provide an account of what is philosophically distinctive about what has come to be known as 'Continental philosophy'. In the early parts of the paper I give a historical and cultural analysis of the emergence of Continental philosophy and consider objections to the latter and some stereotypical representations of the analytic-Continental divide. In the philosophically more substantial part of the paper, I seek to redraw the distinction between analytic and Continental philosophy by focusing on a number (...)
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  30. Simon Critchley (2002). A Disparate Inventory. In Simon Critchley & Robert Bernasconi (eds.), The Cambridge Companion to Levinas. Cambridge University Press
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  31. Simon Critchley & Seferin James (2009). Infinitely Demanding Anarchism: An Interview with Simon Critchley. Perspectives: International Postgraduate Journal of Philosophy 2 (1):3-21.
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  32.  24
    Simon Critchley (2004). Rausch. The Philosophers' Magazine 28:23-28.
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  33. Simon Critchley (1998). A Commentary Upon Derrida's Reading of Hegel in Glas. In Stuart Barnett (ed.), Hegel After Derrida. Routledge 197--226.
     
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  34.  21
    Simon Critchley (2006). Fear and Fantasy. The Philosophers' Magazine 34:49-52.
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  35. Simon Critchley (2008). The Book of Dead Philosophers. Granta.
    Pre-Socratics, physiologists, sages and sophists -- Platonists, Cyrenaics, Aristotelians and cynics -- Sceptics, stoics and epicureans -- Classical Chinese philosophers -- Romans (serious and ridiculous) and neoplatonists -- The deaths of Christian saints -- Medieval philosophers: Christian, Islamic, and Judaic -- Philosophy in the Latin Middle Ages -- Renaissance, Reformation and scientific revolution -- Rationalists (material and immaterial), empiricists and religious dissenters -- Philosophes, materialists and sentimentalists -- Many Germans and some non-Germans -- The masters of suspicion and some unsuspicious (...)
     
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  36.  34
    Simon Critchley (2002). Enigma Variations: An Interpretation of Heidegger's Sein Und Zeit. Ratio 15 (2):154–175.
    There are two phrases in Heidegger's Sein und Zeit that provide a clue to what is going on in that book: Dasein ist geworfener Entwurf and Dasein existiert faktisch . I begin by trying to show how an interpretation of these phrases can help clarify Heidegger's philosophical claim about what it means to be human. I then try and explain why it is that, in a couple of important passages in Sein und Zeit, Heidegger describes thrown projection as an enigma (...)
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  37.  6
    Carl Fredrik Rudolf Cederstrom & Simon Critchley, How to Stop Living and Start Worrying: Conversations with Carl Cederstrom.
    The question of how to lead a happy and meaningful life has been at the heart of philosophical debate since time immemorial. Today, however, these questions seem to be addressed not by philosophers but self–help gurus, who frantically champion the individual′s quest for self–expression and self–realization; the desire to become authentic. Against these new age sophistries, How to Stop Living and Start Worrying tackles the question of ′how to live′ by forcing us to explore our troubling relationship with death. For (...)
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  38.  22
    Simon Critchley (2008). Dead Funny. The Philosophers' Magazine 43:125-126.
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  39.  1
    Simon Critchley & Peter Dews (eds.) (1996). Deconstructive Subjectivities. State University of New York Press.
    Explores the meanings of subjectivity in continental philosophy in the wake of post-structuralism and critical theory.
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  40. Simon Critchley (2004). Five Problems in Levinas’s View of Politics and the Sketch of a Solution to Them. Political Theory 32 (2):172-185.
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  41.  11
    Simon Critchley (2004). Is There a Normative Deficit in the Theory of Hegemony? In Simon Critchley & Oliver Marchart (eds.), Laclau: A Critical Reader. Routledge 113--122.
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  42.  27
    Simon Critchley (2008). Truth or Dare. The Philosophers' Magazine 40:74-77.
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  43. Simon Critchley & Robert Bernasconi (eds.) (2005). The Cambridge Companion to Levinas. Cambridge University Press.
    Emmanuel Levinas is now widely recognised alongside Heidegger, Merleau-Ponty and Sartre as one of the most important Continental philosophers of the twentieth century. His abiding concern was the primacy of the ethical relation to the other person and his central thesis was that ethics is first philosophy. His work has also had a profound impact on a number of fields outside philosophy such as theology, Jewish studies, literature and cultural theory, psychotherapy, sociology, political theory, international relations theory and critical legal (...)
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  44.  56
    Simon Critchley (2010). Passive Nihilism. The Philosophers' Magazine 50 (50):36-37.
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  45.  86
    Simon Critchley (2003). The Overcoming of Overcoming: On Dominique Janicaud. [REVIEW] Continental Philosophy Review 36 (4):433-447.
    This paper aims to give an overview of the central preoccupations of the work of Dominique Janicaud. In the first part, I discuss Janicaud's basic strategy with regard to Heidegger's work, with particular reference to the question of metaphysics and its overcoming. Opposing Heidegger's alternative between the completion of metaphysics in technology (Gestell), on the one hand, and the experience of meditative thinking (Gelassenheit), on the other, Janicaud's position can be described as what I call an overcoming of all claims (...)
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  46.  32
    Simon Critchley (2000). Demanding Approval: On the Ethics of Alain Badiou. Radical Philosophy 100:16-27.
    This article examines the ethical thought of the prominent French philosopher, Alain Badiou. His work is placed in the context of discussions of the sources of normativity in relation to Kant and Levinas and then the central category of the event in Badiou's work is critically discussed. The article claims that Badiou's talk of truth in relation to event is misplaced and argues that there is a residual heroism behind Badiou's political thinking.
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  47.  22
    Simon Critchley (2002). Did You Hear the One About the Philosopher Writing a Book on Humour? Think 1 (2):103.
    Simon Critchley, Professor of Philosophy at the University of Essex, investigates humour. And tells some pretty good jokes.
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  48.  27
    Simon Critchley (2002). Calm - On Terrence Malick's The Thin Red Line. Film-Philosophy 6 (1).
    Wittgenstein asks a question, which sounds like the first line of a joke: 'How does one philosopher address another?' To which the unfunny and perplexing riposte is: 'Take your time'. Terrence Malick is evidently someone who takes his time. Since his first movie, Badlands, was premiered at the New York Film Festival in 1973, he has directed just two more: Days of Heaven , in 1979, and then nearly a 20 year gap until the long-awaited 1998 movie, The Thin Red (...)
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  49.  23
    Simon Critchley (2012). The Lives of Dead Philosophers. The Philosophers' Magazine 56 (56):90-93.
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  50.  8
    Simon Critchley (2015). Philosophical Eros. Journal of Philosophical Research 40 (9999):149-157.
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