Results for 'John E. Drabinski'

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  1.  61
    Radical empiricism and phenomenology: Philosophy and the pure stuff of experience.John E. Drabinski - 1993 - Journal of Speculative Philosophy 7 (3):226-242.
  2.  14
    Sense and Icon.John E. Drabinski - 1998 - Philosophy Today 42 (Supplement):47-58.
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  3.  12
    Introduction.John E. Drabinski - 2012 - CLR James Journal 18 (1):7-13.
  4.  41
    Vernacular Solidarity.John E. Drabinski - 2012 - Levinas Studies 7 (1):167-196.
  5.  14
    Between Levinas and Heidegger.John E. Drabinski & Eric Sean Nelson (eds.) - 2014 - Albany: State University of New York Press.
    _Investigates the philosophical relationship between Levinas and Heidegger in a nonpolemical context, engaging some of philosophy’s most pressing issues._.
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  6.  13
    Introduction.John E. Drabinski - 2012 - Levinas Studies 7:7-20.
  7.  9
    Levinas and the Postcolonial: Race, Nation, Other.John E. Drabinski - 2011 - Edinburgh University Press.
    What can we learn from reading Levinas alongside postcolonial theories of difference? With that question in view, Drabinski undertakes readings of Gayatri Spivak, Homi Bhabha, Edouard Glissant, and Subcommandante Marcos in order to rethink ideas of difference, language, subjectivity, ethics, and politics. Through these philosophical readings, he gives a new perspective on the work of these important postcolonial theorists and helps make Levinas relevant to other disciplines concerned with postcolonialism and ethics.
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  8.  56
    Affect and Revolution: On Baldwin and Fanon.John E. Drabinski - 2012 - PhaenEx 7 (2):124-158.
    This essay explores a philosophical encounter between Frantz Fanon and James Baldwin framed by the problem of the affect of shame. In particular, this essay asks how the affect of shame functions simultaneously as the accomplishment of regimes of anti-black racism and the site of transformative, revolutionary consciousness. Shame threatens the formation of subjectivity, as well as, and as an extension of, senses of home and belonging. How are we to imagine another subjectivity, another relation to home, and so another (...)
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  9.  20
    Sensibility and Singularity: The Problem of Phenomenology in Levinas.John E. Drabinski - 2001 - State University of New York Press.
    Establishes the importance of Husserl's phenomenology for Levinas's ethics.
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  10.  56
    Donna V. Jones, The Racial Discourses of Life Philosophy: Négritude, Vitalism, and Modernity.John E. Drabinski - 2011 - Journal of French and Francophone Philosophy 19 (2):180-188.
    An extended discussion of Donna V. Jones, The Racial Discourses of Life Philosophy: Négritude, Vitalism, and Modernity (New York: Columbia University Press, 2010), 217 pp.
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  11.  8
    Sense and Icon.John E. Drabinski - 1998 - Philosophy Today 42 (Supplement):47-58.
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  12.  7
    Glissant and the middle passage: philosophy, beginning, abyss.John E. Drabinski - 2019 - Minneapolis: University of Minnesota Press.
    In dialogue with key theorists of catastrophe and trauma--including Aimé Césaire, Frantz Fanon, George Lamming, Gilles Deleuze, Félix Guattari, Derek Walcott, as well as key figures in Holocaust studies--Glissant and the Middle Passage hones a sharp sense of the specifically Caribbean varieties of loss, developing them into a transformative philosophical idea. Using the Plantation as a critical concept, John E. Drabinski creolizes notions of rhizome and nomad, examining what kinds of aesthetics grow from these roots and offering reconsiderations (...)
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  13.  11
    Creolization as Decolonial Theory.John E. Drabinski - 2024 - Research in Phenomenology 54 (1):74-91.
    What does Édouard Glissant have to contribute to theorizing decolonization and a philosophy of difference? And how is this contribution tied to rethinking place (from Caribbean to Caribbeanness) and world (comprised of creolized culture and identity)? This essay takes up Glissant’s work in the context of questions of history and memory, with particular focus on how historical experience grounds philosophical work on place and world through articulations of identity, language, cultural production, and thinking after catastrophe. Drawing from a contrast with (...)
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  14.  28
    Sites of relation and “tout-monde”: Reflections on glissant’s late work.John E. Drabinski - 2019 - Angelaki 24 (3):157-172.
    This essay tracks the movement in Édouard Glissant’s work from thinking relationality as creolisation to Relation as such, to a globalised sense of cultural contact and transformation he ca...
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  15.  37
    Shorelines: In Memory of Édouard Glissant.John E. Drabinski - 2011 - Journal of French and Francophone Philosophy 19 (1):1-10.
    Édouard Glissant passed away on 4 February 2011 at the age of 82. A few words of memory. As a person and thinker, Glissant lived through, then reflected with meditative patience and profundity upon some of the most critical years in the black Atlantic: the aesthetics and politics of anti-colonial struggle, the civil rights movement in the United States, postcolonial cultural anxiety and explosion, the vicissitudes of an emerging cultural globalism, and all of the accompanying intellectual movements from surrealism to (...)
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  16.  12
    Vernacular Solidarity.John E. Drabinski - 2012 - Levinas Studies 7:167-196.
  17. Deconstruction as diaspora : on Derrida, Africa, and identity's deferral.John E. Drabinski - 2019 - In Grant Farred (ed.), Derrida and Africa: Jacques Derrida as a Figure for African Thought. Lanham, Maryland: Lexington Books.
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  18.  3
    From Representation to Materiality.John E. Drabinski - 1998 - International Studies in Philosophy 30 (4):23-37.
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  19.  19
    Introduction.John E. Drabinski - 2012 - Levinas Studies 7 (1):7-20.
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  20.  11
    Introduction.John E. Drabinski - 2012 - CLR James Journal 18 (1):7-13.
  21.  10
    Notes on Transition.John E. Drabinski - 2022 - Journal of French and Francophone Philosophy 30 (1):i-iv.
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  22.  29
    Senghor's Anxiety of Influence.John E. Drabinski - 2016 - Journal of French and Francophone Philosophy 24 (1):68-80.
    An examination of the question of influence in Senghor's work, with particular attention to the concept of assimilation - which I argue allows Senghor to responsibly adopt notions from French vitalist and life-philosophy traditions, despite their close ties to colonial and imperial histories.
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  23.  6
    Introduction.John E. Drabinski & Eric S. Nelson - 2014 - In John E. Drabinski & Eric Sean Nelson (eds.), Between Levinas and Heidegger. Albany: State University of New York Press. pp. 1-12.
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  24.  11
    Vernaculars of Home.John E. Drabinski - 2015 - Critical Philosophy of Race 3 (2):203-226.
    This essay examines James Baldwin's conception of what he calls “black English” and its link to historical and cultural identity. I link Baldwin's defense of black English to his reflections on the sorrow songs and sound, which draws on long-standing accounts of musicality as the foundation of the African-American tradition. In order to demonstrate this relation to the tradition, the essay puts Baldwin's remarks in relation to Frederick Douglass's and W. E. B. Du Bois's description of the sorrow songs. I (...)
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  25.  5
    Theorizing Glissant: Sites and Citations.John E. Drabinski & Marisa Parham (eds.) - 2015 - Rowman & Littlefield International.
    This edited collection gathers together leading commentators on the work of Édouard Glissant in order to theorize the philosophical significance of his work.
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  26.  25
    From Representation to Materiality.John E. Drabinski - 1998 - International Studies in Philosophy 30 (4):23-37.
  27.  10
    Introduction.John E. Drabinski & Grant Farred - 2015 - Critical Philosophy of Race 3 (2):175-179.
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  28.  70
    Philosophy as a Kind of Cinema: Introducing Godard and Philosophy.John E. Drabinski - 2010 - Journal of French and Francophone Philosophy 18 (2):1-8.
    "Jean-Luc Godard is nothing if not an enigma. His image has a life of its own, especially in its younger form: cigarette, sunglasses, smirk, rambling revolutionary slogans, and important books. It wasn’t just an image, we all know, for it reflected perfectly in iconic image the more substantial revolutionary recklessness with the camera we see from Breathless forward. Filmmaking is never the same after Godard. Images and their sequencing – Godard cloaked them in sunglasses and made them smirk. He made (...)
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  29.  20
    Separation, Difference, and Time in Godard's Ici et ailleurs.John E. Drabinski - 2008 - Substance 37 (1):148-158.
  30.  12
    The Hither-Side of the Living-Present in Levinas and Husserl.John E. Drabinski - 1996 - Philosophy Today 40 (1):142-150.
  31.  11
    The status of the transcendental in Levinas' thought.John E. Drabinski - 1994 - Philosophy Today 38 (2):149-158.
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  32.  11
    Ohio University Archives & Special Collection MS Collection #118 - 1940-1988.Scott Davidson, John E. Drabinski, Michelle Huynh, Kris Sealey, Amina Taylor, Vanessa Gabler & Kari Johnston - 1991 - Bulletin de la Société Américaine de Philosophie de Langue Française 3 (3):221-226.
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  33.  20
    Supplement to the Paul Ricoeur Collection.Scott Davidson, John E. Drabinski, Michelle Huynh, Kris Sealey, Amina Taylor, Vanessa Gabler & Kari Johnston - 1991 - Bulletin de la Société Américaine de Philosophie de Langue Française 3 (3):227-234.
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  34.  11
    John E. Drabinski: Sensibility and Singularity: The Problem of Phenomenology in Levinas.William Large - 2003 - Journal of the British Society for Phenomenology 34 (1):103-104.
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  35. John E. Drabinski, Glissant and the Middle Passage. [REVIEW]Miguel Gualdron Ramirez - 2020 - Philosophy Today 65 (2):425-431.
  36.  9
    Lévinas and the Postcolonial: Race, Nation, Other, by John E. Drabinski.Andrew Renahan - 2012 - Journal of the British Society for Phenomenology 43 (3):337-339.
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  37.  39
    The Structure of Religion: JOHN E. SMITH.John E. Smith - 1965 - Religious Studies 1 (1):63-73.
    The popular belief that religion is the same everywhere or that all religions are ‘at bottom’ identical in essentials is a widespread falsehood that is saved from being completely worthless by the fact that religion does exhibit a universal or common structure wherever it appears. This structure is intimately related to the structure of human life in the world. The enduring pattern that enables us to understand religions widely separated in both time and space depends largely on the fact that (...)
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  38.  31
    Religious Insight and the Cognitive Problem: JOHN E. SMITH.John E. Smith - 1971 - Religious Studies 7 (2):97-111.
    Despite the title, I do not intend to launch another expedition into the domain of epistemology. I wish instead to call attention to some problems which have arisen for philosophical theologians and philosophers of religion, as a result of two facts about the development of modern philosophy and its bearing on the analysis and interpretation of religious insight. Following these considerations, I shall propose in brief compass a programme for the future which I believe will prove fruitful for the philosophical (...)
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  39.  42
    Comments on Beth J. Singer's "John E. Smith on Pragmatism".John E. Smith - 1980 - Transactions of the Charles S. Peirce Society 16 (1):26 - 33.
  40.  32
    Children's5-HTTLPRgenotype moderates the link between maternal criticism and attentional biases specifically for facial displays of anger.Brandon E. Gibb, Ashley L. Johnson, Jessica S. Benas, Dorothy J. Uhrlass, Valerie S. Knopik & John E. McGeary - 2011 - Cognition and Emotion 25 (6):1104-1120.
  41.  69
    Motor system contributions to verbal and non-verbal working memory.Diana A. Liao, Sharif I. Kronemer, Jeffrey M. Yau, John E. Desmond & Cherie L. Marvel - 2014 - Frontiers in Human Neuroscience 8.
  42.  18
    America's Philosophical Vision.John E. Smith - 1992 - Chicago: University of Chicago Press.
    In these previously uncollected essays, Smith argues that American philosophers like Peirce, James, Royce, and Dewey have forged a unique philosophical tradition—one that is rich and complex enough to represent a genuine alternative to the analytic, phenomenological, and hermeneutical traditions which have originated in Britain or Europe. "In my judgment, John Smith has no equal today in combining two scholarly qualities: the analysis of philosophical texts with penetration and rigor, and the discernment of what it is in these texts (...)
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  43.  52
    Varieties of sameness: the impact of relational complexity on perceptual comparisons.James K. Kroger, Keith J. Holyoak & John E. Hummel - 2004 - Cognitive Science 28 (3):335-358.
    The fundamental relations that underlie cognitive comparisons—“same” and “different”—can be defined at multiple levels of abstraction, which vary in relational complexity. We compared response times to decide whether or not two sequentially‐presented patterns, each composed of two pairs of colored squares, were the same at three levels of abstraction: perceptual, relational, and system (higher order relations). For both 150 ms and 5 s inter‐stimulus intervals (ISIs), both with and without a masking stimulus, decision time increased with level of abstraction. Sameness (...)
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  44. Reef fishes of the East Indies.Gerald R. Allen, Mark V. Erdmann, John E. Randall, Patrick Ching, Mark J. Rauzon, Leslie Ann Hayashi, M. D. Thomas, D. R. Robertson, Leighton Taylor & Marion Coste - 2013 - Philosophy East and West 63 (2).
  45.  44
    Negative cognitive response to a sad mood induction: Associations with polymorphisms of the serotonin transporter (5-HTTLPR) gene.Christopher G. Beevers, Walter D. Scott, Chinatsu McGeary & John E. McGeary - 2009 - Cognition and Emotion 23 (4):726-738.
  46.  13
    XI—Radical Empiricism.John E. Smith - 1965 - Proceedings of the Aristotelian Society 65 (1):205-218.
    John E. Smith; XI—Radical Empiricism, Proceedings of the Aristotelian Society, Volume 65, Issue 1, 1 June 1965, Pages 205–218, https://doi.org/10.1093/aristotel.
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  47.  11
    The Perfectibility of Man.John E. Smith - 1972 - Philosophical Review 81 (3):394.
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  48.  24
    John E. Toews on Essays from the Edge: Parerga & Paralipomena, by Martin Jay. [REVIEW]John E. Toews - 2012 - History and Theory 51 (3):397-410.
    This review of Martin Jay’s recent published collection of essays examines his ongoing rethinking, supplementation, and revision of central themes—the negative and positive dialectics of historical totalization, the varieties and uses of conceptions of experience, the nature of visual cultures and scopic regimes, and the ambiguities of truth-construction in the public realm—that have been the focus of his major works since the 1970s. It argues that his more recent work indicates a gradual shift toward an affirmation of the kinds of (...)
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  49.  44
    On the Question of Homoeomereity in Anaxagorean Physics.John E. Sisko - 2009 - Apeiron 42 (2):89-104.
  50.  40
    Anaxagoras' Parmenidean Cosmology: Worlds within Worlds within the One.John E. Sisko - 2003 - Apeiron 36 (2):87 - 114.
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