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  1. Stephen David Ross (2012). Enchanting: Beyond Disenchantment. State University of New York Press.
    Explores how we might think and live in the enchantment of the secular, modern world.
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  2. Stephen David Ross (2010). Body and Image. International Studies in Philosophy Monograph Series:159-176.
    The phenomenology of memory proposed here is structured around two questions: Of what are there memories? Whose memory is it? (Ricoeur, MHF, 3)in the margins of a critique of imagination, there has to be an uncoupling of imagination from memory . . . . (5–6).
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  3. Stephen David Ross (2010). Counter-History. International Studies in Philosophy Monograph Series:129-138.
    The fundamental faith of the metaphysicians is the faith in opposite values. . . .For one may doubt, first, whether there are any opposites at all, and secondly whether these popular valuations and opposite values on which the metaphysicians put their seal, are not perhaps merely foreground estimates, only provisional perspectives, perhaps even from some nook, perhaps from below, frog perspectives, as it were, to borrow an expression painters use. For all the value that the true, the truthful, the selfless (...)
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  4. Stephen David Ross (2010). Counter-Memory. International Studies in Philosophy Monograph Series:139-158.
    there is something else to which we are witness, and which we might describe as an insurrection of subjugated knowledges. (Foucault, 2L, 81)a whole set of knowledges that have been disqualified as inadequate to their task or insufficiently elaborated: naive knowledges, . . . . (82)What emerges out of this is something one might call a genealogy, or rather a multiplicity of genealogical researches, a painstaking rediscovery of struggles together with the rude memory of their conflicts. (83)Let us give the (...)
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  5. Stephen David Ross (2010). Diachrony. International Studies in Philosophy Monograph Series:247-276.
    A giving which gives only its gift, but in the giving holds itself back and withdraws, . . . . (Heidegger, TB, 8)the Forgotten is . . . the Law. (Lyotard, “HJ," 147)how could this thought (Heidegger’s), a thought so devoted to remembering that a forgetting (of Being) takes place in all thought, in all art, in all “representation” of the world, how could it possibly have ignored the thought of [that] which, in a certain sense, thinks, tries to think, (...)
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  6. Stephen David Ross (2010). Disaster. International Studies in Philosophy Monograph Series:335-350.
    The disaster ruins everything, all the while leaving everything intact. It does not touch anyone in particular; “I” am not threatened by it, but spared, left aside. It is in this way that I am threatened;. . . .The disaster is separate; that which is most separate.When the disaster comes upon us, it does not come. The disaster is its imminence, but since the future, as we conceive of it in the order of lived time, belongs to the disaster, the (...)
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  7. Stephen David Ross (2010). Enlightenment. International Studies in Philosophy Monograph Series:99-128.
    Without the mind of a seer, I now maintain that I can predict (vorhersagen) from the aspects and precursor—signs (Vorzeichen) of our times, the achievement (Erreichung) of this end, and with it, at the same time, the progressive improvement of mankind, a progress which henceforth cannot be totally reversible . . . a phenomenon of this kind in human history can never be forgotten (vergisst sich nicht mehr). (Kant, CF; quoted in Lyotard, SH, 408).
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  8. Stephen David Ross (2010). Everyday Life. International Studies in Philosophy Monograph Series:219-245.
    [T]he common character of the mildest, as well as the severest cases, to which the faulty and chance actions contribute, lies in the ability to refer the phenomena to unwelcome, repressed, psychic material, which, though pushed away from consciousness, is nevertheless not robbed of all capacity to express itself. (Freud, PEL, 146).
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  9. Stephen David Ross (2010). Empty Self. International Studies in Philosophy Monograph Series:233-268.
    Zen-Buddhist nothingness is the nowhere is there something that is I, or conversely: the I that is the nowhere is there something. (Hisamatsu, FN, 25-26; quoted and trans. in Stambaugh, FS, 76)... it is empty of being. That means that it is beyond all measure ....... it is empty without emptiness. That means that it does not cling to itself.... it possesses nothing. That means that it doesn't possess and also cannot be possessed. (Hisamatsu, FN, 31; quoted and trans. in (...)
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  10. Stephen David Ross (2010). General Preface to the Project. International Studies in Philosophy Monograph Series:1-5.
    Sixth volume devoted to the good. Human, natural worlds filled with gifts. Nature, general economy of the good, earth's abundance, beyond measure. Gifts and giving, beyond having. Cherishment, sacrifice, plenishment: exposure to the good. Plato. The good grants authority to knowledge and truth. Anaximander. Injustice, restitution.Beauty, truth, justice gifts from the good. Precedence in Western philosophic tradition to gathering, assembling, and having being. Love of self as having. A self beyond itself, giving beyond having. Ethic responsive to the heterogeneous abundance (...)
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  11. Stephen David Ross (2010). Introduction. International Studies in Philosophy Monograph Series:1-20.
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  12. Stephen David Ross (2010). Inheritance. International Studies in Philosophy Monograph Series:277-301.
    How does one desire forgetting? How does one desire not to keep?How does one desire mourning (assuming that to mourn, to work at mourning does not amount to keeping . . .)? (Derrida, GT, 36)Jacques Derrida died Friday night, October 8–9, 2004.
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  13. Stephen David Ross (2010). Pain. International Studies in Philosophy Monograph Series:303-333.
    Physical pain has no voice, but when it at last finds a voice, it begins to tell a story, and the story that it tells is about the inseparability of these three subjects, their embeddedness in one another. (Scarry, BP, 3).
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  14. Stephen David Ross (2010). Past and Future. International Studies in Philosophy Monograph Series:177-218.
    By submitting to the primacy of the question “What?” the phenomenology of memory finds itself at the outset confronting a formidable aporia present in ordinary language: the presence in which the representation of the past seems to consist does indeed appear to be that of an image. We say interchangeably that we represent a past event to ourselves or that we have an image of it, an image that can be either quasi visual or auditory. . . . Memory, reduced (...)
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  15. Stephen David Ross (2010). Re-Membering. International Studies in Philosophy Monograph Series:43-59.
    Memory is, therefore, neither perception nor conception, but a state or affection of one of these, conditioned by lapse of time. As already observed, there is no such thing as memory of the present while present; for the present is object only of perception, and the future, of expectation, but the object of memory is the past. All memory, therefore, implies a time elapsed; consequently only those animals which perceive time remember, and the organ whereby they perceive time is also (...)
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  16. Stephen David Ross (2010). Re-Calling. International Studies in Philosophy Monograph Series:21-41.
    [T]here is that theory which you have often described to us—that what we call learning is really just recollection (anamnēsis). If that is true, then surely what we recollect now we must have learned at some time before, which is impossible unless our souls existed somewhere before they entered this human shape. So in that way too it seems likely that the soul is immortal. (Plato, Phaedo, 72e–73a)Thus the soul, since it is immortal and has been born many times, and (...)
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  17. Stephen David Ross (2010). Responsive Self. International Studies in Philosophy Monograph Series:269-292.
    The word I means here I am, answering for everything and for everyone. (Levinas, S, 104)Responsibility carries within it, and must do so, an essential excessiveness. It regulates itself neither on the principle of reason nor on any sort of accountancy. (Derrida, EW, 272)differance, trace, iterability, ex-appropriation, and so on ... are at work everywhere, which is to say, well beyond humanity. (p. 274).
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  18. Stephen David Ross (2010). Self and Other. International Studies in Philosophy Monograph Series:153-172.
    To take up only the most beautiful, as yet to be made manifest in the realm of time and space, there are angels. These messengers who never remain enclosed in a place, who are also never immobile .... Endlessly reopening the enclosure of the universe, of universes, identities, the unfolding of actions, of history.The angel is that which unceasingly passes through the envelope(s) or container(s), goes from one side to the other, reworking every deadline, changing every decision, thwarting all repetition (...)
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  19. Stephen David Ross (2010). Self and WorId. International Studies in Philosophy Monograph Series:193-205.
    Man, in the analytic of finitude, is a strange empirico-transcendental doublet, since he is a being such that knowledge will be attained in him of what renders all knowledge possible. (Foucault, OT, 318)Man is a mode of being which accommodates that dimension-always open, never finally delimited, yet constantly traversed-which extends from a part of himself not reflected in a cogito to the act of thought by which he apprehends that part; and which, in the inverse direction, extends from that pure (...)
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  20. Stephen David Ross (2010). Self Betrayal. International Studies in Philosophy Monograph Series:293-308.
    At the centre of the principle, always, the One does violence to itself, and guards itself against the other. (Derrida, PF, ix)The One betrays itself in betraying the other.The self double crosses itself in double crossing the others.
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  21. Stephen David Ross (2010). Self Care. International Studies in Philosophy Monograph Series:47-73.
    I wish to take up the subject ... in relation to a set of practices in late antiquity. Among the Greeks, these practices took the form of a precept: epimeleisthai sautou, "to take care of yourself," to take "care of the self," "to be concerned, to take care of yourself."The precept of the "care of the self" [souci de soi] was, for the Greeks, one of the main principles of cities, one of the main rules for social and personal conduct (...)
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  22. Stephen David Ross (2010). Self Image. International Studies in Philosophy Monograph Series:97-127.
    The image, at first sight, does not resemble the cadaver, but it is possible that the rotting, decaying, cadaverous strangeness might also be from the image. (Blanchot, EL, 344; [my translation])But what is the image? When there is nothing, the image finds in this nothing its necessary condition, but there it disappears. The image needs the neutrality and the fading of the world: it wants everything to return to the indifferent deep where nothing is affirmed; it tends toward the intimacy (...)
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  23. Stephen David Ross (2010). Self Identity. International Studies in Philosophy Monograph Series:75-95.
    Possession is preeminently the form in which the other becomes the same, by becoming mine. (Levinas, TI, 46)If perceptions are distinct existences, they form a whole only by being connected together. But no connexions among distinct existences are ever discoverable by human understanding. We only feel a connexion or determination of the thought to pass from one object to another. It follows, therefore, that the thought alone feels personal identity, when reflecting on the train of past perceptions that compose a (...)
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  24. Stephen David Ross (2010). Self Knowledge. International Studies in Philosophy Monograph Series:23-46.
    When one is asked "What is the most important moral principle in ancient philosophy?" the immediate answer is not "Take care of oneself" but the Delphic principle gnōthi sauton ("Know thyself"). (Foucault, TS, 19)I can't as yet "know myself," as the inscription at Delphi enjoins, and so long as that ignorance remains it seems to me ridiculous to inquire into extraneous matters. (Plato, Phaedrus, 230a)I certainly do not yet know myself, but whithersoever the wind, as it were, of the argument (...)
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  25. Stephen David Ross (2010). Self Love. International Studies in Philosophy Monograph Series:129-152.
    The ownership condemned with such rigor by the mystics, and often called impurity, is only the search for one's own solace and one's own interest in the jouissance of the gifts of God, at the expense of the jealousy of the pure love that wants everything for God and nothing for the creature .... Ownership, of course, is nothing but self-love or pride, which is the love of one's own excellence insofar as it is one's own, and which, instead of (...)
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  26. Stephen David Ross (2010). Shattered Self. International Studies in Philosophy Monograph Series:207-231.
    the face summons me, calls for me, begs for me, ... calls me into question. (Levinas, EFP, 83)we are difference, ... our selves the difference of masks. (Foucault, AK, 130-1)There are no parts, moments, types, or stages of love. There is only an infinity of shatters. (Nancy, SL, 101)Only the body fulfills the concept of the words "exposition," "being exposed." And since the body is not a concept ... there is no "body." (Nancy, BP, 205)Sense is the singularity of all (...)
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  27. Stephen David Ross (2010). Self with Others. International Studies in Philosophy Monograph Series:173-191.
    Dasein is authentically itself only to the extent that, as concernful Being-alongside and solicitous Being-with, it projects itself upon its ownmost potentiality-for-Being rather than upon the possibility of the they-self. (Heidegger, BT, 308)The more I return to myself, the more I divest myself, under the traumatic effect of persecution, of my freedom as a constituted, willful, imperialist subject, the more I discover myself to be responsible; the more just I am, the more guilty I am. I am "in myself" through (...)
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  28. Stephen David Ross (2010). Unremembering. International Studies in Philosophy Monograph Series:61-98.
    Into those things from which existing things have their coming into being, their passing away, too, takes place, according to what must be; for they make reparation to one another for their injustice according to the ordinance of time . . . . (Anaximander fragment; Simplicius Phys., 24, 18 [DK 12 B 1]; trans. Robinson, EGP, 34)[T]o remember and to bear witness to something that is constitutively forgotten, not only in each individual mind, but in the very thought of the (...)
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  29. Stephen David Ross (2009). Abundance. International Studies in Philosophy Monograph Series:357-468.
    Quantum aesthetics fosters what might be called a general thesis of metaphysical intimacy. There is no place left, even in nature, where uninterpreted events can hide. With regard to the work of Niels Bohr and Heisenberg, this condition of unavoidable interpretation is referred to as the “indivisibility of the quantum action.” Accordingly, talking about any privileged or pristine considerations involves contradictions that, according to advocates of quantum aesthetics, must be overcome. Now, every facet of existence has a voice that has (...)
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  30. Stephen David Ross (2009). Bibliography. International Studies in Philosophy Monograph Series:513-565.
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  31. Stephen David Ross (2009). Body Images. International Studies in Philosophy Monograph Series:55-106.
    Now let us imagine, if you please, a tiny worm living in the blood, . . . . The worm would be living in the blood as we are living in our part of the universe, and it would regard each individual particle as a whole, not a part, and it would have no idea as to how all the parts are controlled by the overall nature of the blood and compelled to mutual adaptation as the overall nature of the (...)
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  32. Stephen David Ross (2009). Calling. International Studies in Philosophy Monograph Series:197-247.
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  33. Stephen David Ross (2009). For Giving. International Studies in Philosophy Monograph Series:469-504.
    The image sees.The image feels.The image acts. (Bennett, CB, 195)The image gives.The image is given.The image proliferates.The image betrays.The image for gives.The image is for giving.The image is for exposition.The image is for beauty.The image is from the good.The image is mother, and is father, is both mother and father, and neither mother nor father; for it is the child. The image is the parent, and the children, both parent and children, and neither parent nor children.
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  34. Stephen David Ross (2009). Index. International Studies in Philosophy Monograph Series:567-602.
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  35. Stephen David Ross (2009). Notes. International Studies in Philosophy Monograph Series:505-511.
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  36. Stephen David Ross (2009). The Un-Forgetting: Re-Calling Time Lost. Global Academic Pub..
    Introduction: The forgotten -- Re-calling -- Re-membering -- Unremembering -- Enlightenment -- History -- Counter-memory -- Body and image -- Past and future -- Everyday life -- Diachrony -- Inheritance -- Pain -- Disaster.
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  37. Stephen David Ross (2009). Wonder. International Studies in Philosophy Monograph Series:269-356.
    wonder is the feeling of a philosopher, and philosophy begins in wonder. He was not a bad genealogist who said that Iris [the messenger of heaven] is the child of Thaumas [wonder].1 (Plato,Theaetetus, 155d)When our first encounter with some object surprises us and we find it novel, or very different from what we formerly knew or from what we supposed it ought to be, this causes us to wonder and to be astonished at it. . . . I regard wonder (...)
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  38. Stephen David Ross (2009). World as Art. International Studies in Philosophy Monograph Series:107-142.
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  39. Stephen David Ross (2009). World as Image. International Studies in Philosophy Monograph Series:23-53.
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  40. Stephen David Ross (2009). World as Phenomenon. International Studies in Philosophy Monograph Series:3-22.
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  41. Stephen David Ross (2009). World of Masks. International Studies in Philosophy Monograph Series:143-196.
    The word person is Latin: . . . which signifies the face, as persona in Latin signifies the disguise, or outward appearance of a man, counterfeited on the stage; and sometimes more particularly that part of it, which disguiseth the face, as a mask or vizard:. . . . So that a person, is the same that an actor is, both on the stage and in common conversation; and to personate, is to act, or represent himself, or another;. . . (...)
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  42. Stephen David Ross (2007). The World as Aesthetic Phenomenon. Global Academic Pub..
    pt. 1. The image in abundance -- pt. 2. The wonder of the earth.
     
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  43. Stephen David Ross (2005). The Gift of Self: Shattering Emptiness, Betrayal. State University of New York Press.
    Explores themes of dispossession, shattering, and fragmentation that arise in contemporary writings from the point of view of the selves whose subjectivities and practices are said to be fragmented, shattered, and dispossessed.
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  44. Stephen David Ross & David Schultz (2004). Remembrances. International Studies in Philosophy 36 (1):1-5.
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  45. Stephen David Ross (2002). Lyotard and" the Forgotten. In Hugh J. Silverman (ed.), Lyotard: Philosophy, Politics, and the Sublime. Routledge. 164.
     
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  46. Stephen David Ross (2001). The Gift of Property: Having the Good / Betraying Genitivity, Economy and Ecology, an Ethic of the Earth. State University of New York Press.
    Explores the human propensity for owning and having.
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  47. Stephen David Ross (1999). The Gift of Kinds: The Good in Abundance / an Ethic of the Earth. State University of New York Press.
    Explores the idea of human and natural kinds, pursuing an ethics of the earth responsive to social, political, and environmental issues.
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  48. Stephen David Ross (1998). In Philosophy. Journal of Speculative Philosophy 12:74.
     
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  49. Stephen David Ross (1998). The Gift of Touch: Embodying the Good. State University of New York Press.
    Traces Western ideas of corporeal bodies from Plato to contemporary feminist and postructuralist writings, with the purpose of reexamining the good, identified in Plato as that which gives authority to knowledge and truth.
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  50. Stephen David Ross (1997). The Gift of Truth: Gathering the Good. State University of New York Press.
    Reexamines the good, tracing the history of the idea of truth as an ethical movement, and interpreting the good as nature's abundance, giving beauty and truth as gifts.
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