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Profile: Ted Toadvine (University of Oregon)
  1. Ted Toadvine & Leonard Lawlor (eds.) (2007). The Merleau-Ponty Reader. Northwestern University Presstoadvine, Ted.
    The first reader to offer a comprehensive view of Maurice Merleau-Ponty’s work, this selection collects in one volume the foundational essays necessary for understanding the core of this critical twentieth-century philosopher’s thought. Arranged chronologically, the essays are grouped in three sections corresponding to the major periods of Merleau-Ponty’s work: First, the years prior to his appointment to the Sorbonne in 1949, the early, existentialist period during which he wrote important works on the phenomenology of perception and the primacy of perception; (...)
     
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  2.  19
    Ted Toadvine (2009). Merleau-Ponty's Philosophy of Nature. Northwestern University Press.
    Nature as gestalt and melody -- Radical reflection and the resistance of things -- Animality -- The space of intentionality and the orientation of being -- The human-nature chiasm.
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  3.  6
    Charles S. Brown & Ted Toadvine (eds.) (2003). Eco-Phenomenology: Back to the Earth Itself. State University of New York Press.
    Explores how continental philosophy can inform environmental ethics.
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  4.  67
    Ted Toadvine (2004). Singing the World in a New Key: Merleau-Ponty and the Ontology of Sense. Janus Head 7 (2):273-283.
    To what extent can meaning be attributed to nature, and what is the relationship between such “natural sense” and the meaning of linguistic and artistic expressions? To shed light on such questions, this essay lays the groundwork for an “ontology of sense” drawing on the insights of phenomenology and Merleau-Ponty’s theory of expression. We argue that the ontological continuity of organic life with the perceived world of nature requires situating sense at a level that is more fundamental than has traditionally (...)
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  5.  58
    Nicolae Morar, Ted Toadvine & Brendan J. M. Bohannan (2015). Biodiversity at Twenty-Five Years: Revolution Or Red Herring? Ethics, Policy and Environment 18 (1):16-29.
  6.  60
    Ted Toadvine (2005). Limits of the Flesh: The Role of Reflection in David Abram's Ecophenomenology. Environmental Ethics 27 (2):155-170.
    David Abram’s The Spell of the Sensuous: Perception and Language in a More-Than-Human-World convincingly demonstrates the contribution that phenomenology, especially the work of Maurice Merleau-Ponty, can make to environmental theory. But Abram’s account suffers from several limitations that are explored here. First, although Abram intends to develop an “organic” account of thinking as grounded in the sensible world, his descriptions castigate reflection and reverse, rather than rethinking, the traditional hierarchy between mind and body. Second, Abram’s emphasis on perceptual reciprocity as (...)
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  7.  42
    Ted Toadvine (2010). Life Beyond Biologism. Research in Phenomenology 40 (2):243-266.
    In a move that has puzzled commentators, Derrida's The Animal that Therefore I Am rejects claims for continuity between the human and the animal, aligning such claims with the ideology of “biologistic continuism.” This problematization of the logic of the human-animal limit holds implications for how we are to understand life in relation to auto-affection, immanence in relation to transcendence, and naturalism in relation to phenomenology. Derrida's abyssal logic parallels the “strange kinship” described by Merleau-Ponty, though only if this strangeness (...)
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  8.  6
    Ted Toadvine (1999). Naturalizing Phenomenology. Philosophy Today 43 (4):124-131.
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  9.  20
    Ted Toadvine (2013). Presentazione. Chiasmi International 15 (3):17-18.
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  10.  21
    Ted Toadvine (2001). Chiasma e chiaroscuro (riassunto). Chiasmi International 3:241-241.
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  11.  6
    Mauro Carbone, Federico Leoni & Ted Toadvine (2015). Note des Directeurs. Chiasmi International 17:17-18.
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  12.  14
    Ted Toadvine (2001). Chiasme et cIair-obscur (résumé). Chiasmi International 3:241-241.
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  13.  22
    Ted Toadvine (2001). Chiasm and Chiaroscuro. Chiasmi International 3:225-240.
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  14.  13
    Ted Toadvine (2005). The Melody of Life and the Motif of Philosophy. Chiasmi International 7:263-278.
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  15.  28
    Ted Toadvine (2001). Phenomenological Method in Merleau-Ponty's Critique of Gurwitsch. Husserl Studies 17 (3):195-205.
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  16.  12
    Ted Toadvine (2007). Editorial Preface. Environmental Philosophy 4 (1-2):4-6.
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  17.  4
    Mauro Carbone, Federico Leoni & Ted Toadvine (2015). Nota Dei Direttori. Chiasmi International 17:21-22.
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    Mauro Carbone, Federico Leoni & Ted Toadvine (2015). Note From the Editorial Team. Chiasmi International 17:19-20.
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  19.  7
    Ted Toadvine (2014). The Elemental Past. Research in Phenomenology 44 (2):262-279.
    In a 1951 debate that marked the beginnings of the analytic-continental divide, Maurice Merleau-Ponty sided with Georges Bataille in rejecting A. J. Ayer’s claim that “the sun existed before human beings.” This rejection is already anticipated in a controversial passage from Merleau-Ponty’s Phenomenology of Perception, where he claims that “there is no world without an Existence that bears its structure.” I defend Merleau-Ponty’s counterintuitive position against naturalistic and anti-subjectivist critics by arguing that the world emerges in the exchange between perceiver (...)
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  20.  11
    Ted Toadvine (2000). Nature and Negation. Chiasmi International 2:107-117.
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  21.  17
    Ted Toadvine (2000). La Natura e la negazione (riassunto). Chiasmi International 2:118-118.
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  22.  15
    Ted Toadvine (2005). Riassunto: La melodia della vita e il motivo della filosofia. Chiasmi International 7:279-279.
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  23.  15
    Ted Toadvine (2000). Nature et négation (résumé). Chiasmi International 2:117-118.
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  24. Ted Toadvine (2002). Merleau-Ponty's Reading of Husserl. In Ted Toadvine & Lester Embree (eds.). Kluwer 227-286.
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  25.  8
    Ted Toadvine (2000). Nature and Negation: Merleau-Ponty’s Reading of Bergson. Chiasmi International 2:107-117.
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  26.  4
    Ted Toadvine (2014). Diacritics of the Inexpressible: Tracing Expression with Véronique Fóti. Chiasmi International 16:307-313.
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  27.  7
    Ted Toadvine (2007). How Not to Be a Jellyfish. In Christian Lotz & Corinne Painter (eds.), Phenomenology and the Non-Human Animal. Springer 39--55.
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  28.  10
    Ted Toadvine (2005). Résumé: La mélodie de la vie et Ie motif de la philosophie. Chiasmi International 7:279-279.
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  29.  9
    Ted Toadvine (2009). Natural Time and Immemorial Nature. Philosophy Today 53 (Supplement):214-221.
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  30.  15
    Ted Toadvine (2005). Gestalts and Refrains. Environmental Philosophy 2 (2):61-71.
    Western philosophy and culture have often posited a structural homology between music and nature. In a contemporary version of this association, deep ecologist Arne Naess proposes that the basic units of reality are hierarchically nested gestalts of a fundamentally relational character. I argue that Naess’s gestalt model fails to account for non-holistic or non-sensical experiences and for creative change in nature. I then suggest the concept of the “refrain”developed by Gilles Deleuze and Félix Guattari as the basis for an alternative (...)
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  31.  7
    Ted Toadvine (1996). Absolution of Finitude in Hegel's Phenomenology of Spirit. Southwest Philosophy Review 12 (2):141-156.
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  32.  6
    Ted Toadvine (2014). The Time of Animal Voices. Environmental Philosophy 11 (1):109-124.
    Phenomenology’s attention to the theme of animality has focused not on animal life in general but rather on the animal dimension of the human and its contested relation with humanity as such. Phenomenology thereby reproduces Agamben’s “anthropological machine” by which humanity is constructed through the “inclusive exclusion” of its animality. The alternative to this “inclusive exclusion” is not a return to kinship or commonality but rather an intensification of the constitutive paradox of our own inner animality, understood in terms of (...)
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  33.  3
    Ted Toadvine (2013). Introduction. Chiasmi International 15:15-16.
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  34.  8
    Ted Toadvine (2009). Truth and Resistance. Graduate Faculty Philosophy Journal 30 (1):111-124.
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  35.  1
    Ted Toadvine (2008). La resistencia de la verdad en Merleau-Ponty. Investigaciones Fenomenológicas 1:247.
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  36.  5
    Ted Toadvine (2008). Limits of the Flesh. Environmental Ethics 27 (2):155-170.
    David Abram’s The Spell of the Sensuous: Perception and Language in a More-Than-Human-World convincingly demonstrates the contribution that phenomenology, especially the work of Maurice Merleau-Ponty, can make to environmental theory. But Abram’s account suffers from several limitations that are explored here. First, although Abram intends to develop an “organic” account of thinking as grounded in the sensible world, his descriptions castigate reflection and reverse, rather than rethinking, the traditional hierarchy between mind and body. Second, Abram’s emphasis on perceptual reciprocity as (...)
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  37.  5
    Ted Toadvine (2013). Le Temps des Voix Animales. Chiasmi International 15:269-282.
    Phenomenology’s attention to the theme of animality has focused not on animal life in general but rather on the animal dimension of the human and its contested relation with humanity as such. Phenomenology thereby reproduces Agamben’s “anthropological machine” by which humanity is constructed through the “inclusive exclusion” of its animality. The alternative to this “inclusive exclusion” is not, however, a return to kinship or commonality but rather an intensification of the constitutive paradox of our own inner animality, understood in terms (...)
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  38.  8
    Ted Toadvine (2010). Hijacking Sustainability. Environmental Philosophy 7 (2):178-182.
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  39. Ted Toadvine (1995). Richard Holmes, The Transcendence of the World: Phenomenological Studies Reviewed By. Philosophy in Review 15 (4):252-254.
     
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  40.  3
    Ted Toadvine, Hermeneutics and the Principle of Explicablility.
    Anglo-American and Continental accounts of interpretive practice, as developed by David Henderson and Hans-Georg Gadamer agree on interpretation's holistic character and on the necessity of a charitable initial stage of interpretation which provides a background for later disagreements or attributions of irrationality. The divergence of these accounts regarding the weighting of charitable expectations and whether interpretation aims for explicability or agreement raises questions concerning the interpreter's relation to theoretical generalizations applied in the charity stage and how interpretive practice is to (...)
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  41.  4
    Ted Toadvine (2013). Présentation. Chiasmi International 15:13-14.
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  42.  3
    Ted Toadvine (2013). Maurice Merleau-Ponty and Lifeworldly Naturalism. In Lester Embree & Thomas Nenon (eds.), Husserl’s Ideen. Springer 365--380.
  43.  5
    Ted Toadvine (2012). Introduction: “Continental Philosophy: What and Where Will It Be?”. Southern Journal of Philosophy 50 (2):171-179.
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  44. Leonard Lawlor & Ted Toadvine (eds.) (2007). The Merleau-Ponty Reader. Northwestern University Press.
    The first reader to offer a comprehensive view of Maurice Merleau-Ponty’s work, this selection collects in one volume the foundational essays necessary for understanding the core of this critical twentieth-century philosopher’s thought. Arranged chronologically, the essays are grouped in three sections corresponding to the major periods of Merleau-Ponty’s work: First, the years prior to his appointment to the Sorbonne in 1949, the early, existentialist period during which he wrote important works on the phenomenology of perception and the primacy of perception; (...)
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  45. Ted Toadvine (2002). Douglas Low, Merleau-Ponty's Last Vision: A Proposal for the Completion of The Visible and the Invisible Reviewed By. Philosophy in Review 22 (1):50-52.
     
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  46. Ted Toadvine (2008). Le Passage du Temps Naturel.”. Alter: revue de phénoménologie 16:157-69.
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  47. Ted Toadvine (2006). Merleau-Ponty. Routledge.
    Maurice Merleau-Ponty has been hailed by many as the greatest French thinker of the twentieth century. As one of the founding members of the existentialist movement in the 1940s, he played a key role in introducing the work of Husserl and Heidegger into French thought and collaborated with Jean-Paul Sartre in the founding of _Les Temps Modernes_. His later work laid the foundation for the development of French thought in the direction of post-structuralism and post-modernism. _Merleau-Ponty: Critical Assessments of Leading (...)
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  48. Ted Toadvine (ed.) (2006). Merleau-Ponty: Critical Assessments of Leading Philosophers. Routledge.

    Maurice Merleau-Ponty (1908-1961) has been hailed by many as the greatest French thinker of the twentieth century. As one of the founding members of the existentialist movement in the 1940s, he played a key role in introducing the work of Husserl and Heidegger into French thought and collaborated with Jean-Paul Sartre in the founding of Les Temps Modernes. His later work laid the foundation for the development of French thought in the direction of post-structuralism and post-modernism.

    Merleau-Ponty: Critical (...) gathers together the best critical writing on Merleau-Ponty’s work from the last half century. The collection includes early reviews of his work and the reactions of his contemporaries both during and after his life. Also covered are examinations of his relationship with Husserl, Sartre and the phenomenological tradition, investigations of key themes from his work on ontology, expression and politics, and the ongoing application of his thinking to such contemporary areas of interest as feminist theory, psychology and child development, environmental philosophy and cognitive science.

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  49. Ted Toadvine (2009). Merleau-Ponty's Philosophy of Nature. Northwestern University Press.
    In our time, Ted Toadvine observes, the philosophical question of nature is almost entirely forgotten—obscured in part by a myopic focus on solving "environmental problems" without asking how these problems are framed. But an "environmental crisis," existing as it does in the human world of value and significance, is at heart a philosophical crisis. In this book, Toadvine demonstrates how Maurice Merleau-Ponty’s phenomenology has a special power to address such a crisis—a philosophical power far better suited to the questions than (...)
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  50. Ted Toadvine (2008). The Reconversion of Silence and Speech. Tijdschrift Voor Filosofie 70 (3):457-477.
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