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Profile: Zsuzsa Baross (Trent University)
  1.  10
    Zsuzsa Baross (1999). On the Ethics of Writing, “After Auschwitz, After Bosnia” (2): Anachronie. International Studies in Philosophy 31 (1):1-21.
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  2.  19
    Zsuzsa Baross (2008). Lessons to Live (1): Posthumous Fragments, for Jacques Derrida. Derrida Today 1 (2):247-265.
    Written as a last, long posthumous letter to Jacques Derrida, the essay turns to the philosopher's last and, for the living, most important lesson – on ‘learning to live.’ In particular, it addresses – as constitutive of his unique ‘heterodidactics’ – two discrete communications on the subject. The first, in Spectres de Marx (1993), declares the lesson to be at once impossible and necessary, that is, ‘ethics itself’; in the second, the last interview ‘Je suis en guerre contre moi-même’ published (...)
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  3.  42
    Zsuzsa Baross (2000). Deleuze and Derrida, by Way of Blanchot - an Interview. Angelaki 5 (2):17 – 41.
  4.  29
    Zsuzsa Baross (2006). The Future of the Past. Angelaki 11 (1):5 – 14.
    It is foolish to talk about the death of the cinema because cinema is still at the beginning [ d but ] of its investigations … Yes, the cinema if it is not killed by a violent death guards the power of a beginning [ un commencement ]. Deleuze , “ Preface ,” The Time-Image1.
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  5.  22
    Zsuzsa Baross (2001). NOLI ME TANGERE : For Jacques Derrida. Angelaki 6 (2):149 – 164.
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  6.  15
    Zsuzsa Baross (2009). Lessons to Live (2): Deleuze. Deleuze Studies 3 (2):162-184.
    Part of a series on the question of what is the good life, the essay is structured as a montage. Part 1 contests the received notion that death is exterior to the work of Deleuze. To this end, it gathers together a telegraphic collection of examples – ‘corpses’ in his corpus – that invariably show up whenever the question is raised. Part 2 attempts a Deleuzian move: it puts death to work. If death is not nothing, it argues, it must (...)
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  7.  17
    Zsuzsa Baross (1985). Disease and Social Theory: A Problem of Conversation. Theoretical Medicine and Bioethics 6 (2).
    The paper offers a critical examination of introspection and stoicism as two apparently opposing responses to pain, and examines their adequacy as theoretical postures vis-a-vis the life-world. Following Wittgenstein, who suggests that introspection is fundamentally at fault, the paper moves to consider the theoretic stoicism of Durkheim as a possible alternative for inquiry. It comes to the conclusion, however, that stoicism, just as introspection fails to develop a strong theoretical interest in pain when it refuses to make the problem pain (...)
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  8.  3
    Zsuzsa Baross (1999). On the Ethics of Writing, After “Bosnia” (3): Primo Levi's Suicide. International Studies in Philosophy 31 (2):39-68.
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  9.  8
    Zsuzsa Baross (2006). The “Future” of Deleuze. Symposium: The Canadian Journal of Continental Philosophy 10 (1):25-33.
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  10.  8
    Zsuzsa Baross (1998). On the Ethics of Writing, After “Bosnia” (1). International Studies in Philosophy 30 (1):1-17.
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  11.  5
    Jurrit Bergsma & Zsuzsa Baross (1985). Preface. Theoretical Medicine and Bioethics 6 (2).
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  12. Zsuzsa Baross (1981). ‘Kiss-Ass Talk’: A Move in the Language Game of Servants and Masters. Semiotica 34 (1-2).
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  13. Zsuzsa Baross (2001). NOLI ME TANGERE: For Jacques Derrida. Angelaki: Journal of Theoretical Humanities 6 (2):149-164.
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  14. Zsuzsa Baross (2001). NOLI ME TANGERE : For Jacques Derrida. Angelaki: Journal of Theoretical Humanities 6 (2):149-164.
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  15. Zsuzsa Baross (2011). Posthumously, for Jacques Derrida. Sussex Academic Press.
    The posthumous -- Fragments -- Toward a memory of the future: cinema, memory, history -- The image and the "trait" -- Postscript: l'arrêt de mort.
     
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  16. Zsuzsa Baross (2006). The “Future” of Deleuze. Symposium 10 (1):25-33.
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