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  1. Alia Al-Saji (2012). When Thinking Hesitates: Philosophy as Prosthesis and Transformative Vision. Southern Journal of Philosophy 50 (2):351-361.
    In this essay, I draw on Henri Bergson and Maurice Merleau-Ponty to interrogate what philosophy is and how it can continue to think. Though my answer is not reducible to the views of either philosopher, what joins them is an attempt to elaborate philosophy as a different way of seeing. In this light, I propose a view of philosophy as prosthesis—as a means and a way for seeing differently. Rather than a simple tool, philosophy as prosthesis is a transformative supplement, (...)
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  2. Alia Al-Saji (2010). Life as Vision : Bergson and the Future of Seeing Differently. In Michael R. Kelly (ed.), Bergson and Phenomenology. Palgrave-Macmillan.
  3. Amy Allen (2015). SPEP Co-Director's Address. Journal of Speculative Philosophy 29 (3):265-282.
    The topic of my remarks is progress, but I should note at the outset that I have structured this article as something like a theme with variations, rather than a tightly interconnected, progressive argument. I am interested in problematizing how the concept of progress is deployed across a range of discussions. I start with the role of progress in my own field of critical social theory, and then move on to consider the idea of philosophical progress, and finally connect this (...)
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  4. Amy Allen & Brian Schroeder (2015). Introduction. Journal of Speculative Philosophy 29 (3):261-264.
    This is an introduction to a volume of articles containing highlights from the fifty-third Annual Meeting of the Society for Phenomenology and Existential Philosophy (SPEP) hosted by Loyola University–New Orleans with Tulane University from October 23–25, 2014. Many of the articles included here mine the rich and productive vein of post-Kantian critical philosophy that inspires so much work in Continental philosophy; hence the title of our volume is “Legacies of Critique.” The volume opens with the “Co-director’s Address” by outgoing SPEP (...)
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  5. Amy Allen & Anthony Steinbock (2014). Introduction. Journal of Speculative Philosophy 28 (3):213-218.
    This is an introduction to a volume of articles containing highlights from the fifty-second annual meeting of the Society for Phenomenology and Existential Philosophy (SPEP) at the University of Oregon from October 24–26, 2013. All three of the plenary sessions for this conference constituted reflections on limits of various kinds: the limits of conceptual thinking, the limits of continental philosophy understood as a kind of post-Kantian quasi-transcendental enterprise, and the idea that SPEP’s guiding orientation is an openness to experience that (...)
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  6. Amy Allen & Anthony Steinbock (2013). Introduction. Journal of Speculative Philosophy 27 (3):217-219.
    This is an introduction to a volume of essays bringing together some of the highlights from the fifty-first annual meeting of the Society for Phenomenology and Existential Philosophy (SPEP) at the Rochester Institute of Technology and Nazareth College from November 1-3, 2012. Our keynote speakers for the 2012 meeting were Adriana Cavarero and László Tengelyi, and we lead off this issue with their essays.
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  7. Emmanuel Alloa (2015). Could Perspective Ever Be a Symbolic Form? Revisiting Panofsky with Cassirer. Journal of Aesthetics and Phenomenology 2 (1):51-72.
    Erwin Panofsky’s essay “Perspective as Symbolic Form” from 1924 is among the most widely commented essays in twentieth-century aesthetics and was discussed with regard to art theory, Renaissance painting, Western codes of depiction, history of optical devices, psychology of perception, or even ophthalmology. Strangely enough, however, almost nothing has been written about the philosophical claim implicit in the title, i.e. that perspective is a symbolic form among others. The article situates the essay within the intellectual constellation at Aby Warburg’s Kulturwissenschaftliche (...)
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  8. Michael Anker (2011). Poetic Becomings: A Sensing of the Good. Christianxiety.
    This paper is an attempt at developing a poetic ontology of the senses through an understanding of poetry, or more importantly the poetic as such, i.e., the movement, temporality, and various antinomies within poetic gesturing which interrupt the logic of closed meaning and totalization. Through a range of philosophers such as Nietzsche, Heidegger, Derrida, and Jean-Luc Nancy, amongst others, and primarily the poetry of Pessoa and Rilke, the paper investigates how poetry (poetics) may not only show us a path toward (...)
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  9. A. D. Barder & F. Debrix (2011). Agonal Sovereignty: Rethinking War and Politics with Schmitt, Arendt and Foucault. Philosophy and Social Criticism 37 (7):775-793.
    The notion of biopolitical sovereignty and the theory of the state of exception are perspectives derived from Carl Schmitt’s thought and Michel Foucault’s writings that have been popularized by critical political theorists like Giorgio Agamben and Michael Hardt and Antonio Negri of late. This article argues that these perspectives are not sufficient analytical points of departure for a critique of the contemporary politics of terror, violence and war marked by a growing global exploitation of bodies, tightened management of life, and (...)
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  10. Rudolf Bernet (2008). Towards an Amphibious Anthropology: Water and Peter Sloterdijk. Tijdschrift Voor Filosofie 70 (1):3 - U2.
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  11. Alessandro Bertinetto (2006). Negative Darstellung. Das Erhabene Bei Kant Und Hegel. Internationales Jahrbuch des Deutschen Idealismus/International Yearbook of German Idealism 4:124-151.
  12. Miguel Candioti (2014). El carácter enigmático de las Tesis sobre Feuerbach y su secreto. Isegoría 50:45-70.
    En 1845 Marx escribió las Tesis sobre Feuerbach, donde subrayaba de manera explícita el lugar fundamental que ocupa la Praxis en su nueva concepción del mundo; y durante el mismo año comenzó la redacción de la parte de La ideología alemana donde también se critica a Feuerbach. Se trata de dos textos de contenido similar, pero que –por la azarosa historia de su respectiva publicación– no pudieron ser cotejados hasta los años veinte del siglo pasado, cuando finalmente vio la luz (...)
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  13. Mike Crang & N. J. Thrift (eds.) (2000). Thinking Space. Routledge.
    Thinking Space is ideal reading for those looking to learn about the Ospatial turn1 in social and cultural theory. As theorists have begun using using geographical concepts and metaphors to think about the complex and differentiated world this book examines the way they use spatial ideas, what role these ideas play in their thinking and what this means for how we think about theory and space. Among the writers discussed are: Simmel, Bakhtin, Deleuze, Cixous, Lefebvre, Lacan, Bourdieu, Foucault and Fanon.
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  14. Anna Caterina Dalmasso (2016). L’avance de l’avenir. Cités 66 (2):169.
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  15. Stephen H. Daniel (2005). Contemporary Continental Thought. Prentice-Hall.
    A survey with readings in critical theory, hermeneutics, structuralism, deconstruction, psychoanalytic feminism, poststructuralism, postcolonialism, and postmodernism. Aimed at students and scholars interested in an overview of movements in continental philosophy in the past century.
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  16. Stephen H. Daniel (2004). Teaching Recent Continental Philosophy. In Tziporah Kasachkoff (ed.), Teaching Philosophy: Theoretical Reflections and Practical Suggestions. pp. 197-206.
    An explanation of how to organize and teach a course in recent continental thought, including treatments of the major figures in critical theory, hermeneutics, structuralism, deconstruction, psychoanalytic feminism, poststructuralism, postcolonialism, and postmodernism. Reprint from *In the Socratic Tradition: Essays on Teaching Philosophy*, ed. Tziporah Kasachkoff (Lanham, Md: Rowman and Littlefield, 1998).
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  17. Gilles Deleuze (1997). Desire and Pleasure. In Arnold Ira Davidson (ed.), Foucault and His Interlocutors. University of Chicago Press. pp. 185--86.
    The following text is not just unpublished. There is something intimate, secret, confidential about it. It consists of a series of notes - classed from A to H - that Gilles Deleuze had entrusted to me in order that I give them to Michel Foucault. It was in 1977. Foucault had just published La Volonté de savoir, the introduction to a Histoire de la Sexualité which challenged the play of categories through which the struggles of sexual liberation reflected itself. The (...)
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  18. Vincent Descombes (1980). Modern French Philosophy. Cambridge University Press.
    This is a critical introduction to modern French philosophy, commissioned from one of the liveliest contemporary practitioners and intended for an English-speaking readership. The dominant 'Anglo-Saxon' reaction to philosophical development in France has for some decades been one of suspicion, occasionally tempered by curiosity but more often hardening into dismissive rejection. But there are signs now of a more sympathetic interest and an increasing readiness to admit and explore shared concerns, even if these are still expressed in a very different (...)
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  19. Ryan Drake (2013). Aristotelian Aisthesis and the Violence of Suprematism. Epoché: A Journal for the History of Philosophy 18 (1):49-66.
    Kazimir Malevich’s style of Suprematist painting represents the inauguration of nothing less than a new form of culture premised upon a demolition of the Western tradition’s reifying habits of objective thought. In ridding his canvases of all objects and mimetic conventions, Malevich sought to reconfigure human perception in such a way as to open consciousness to alternative modes of organization and signification. In this paper, I argue that Malevich’s revolutionary aesthetic strategy can be illuminated by a return to the very (...)
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  20. Parvis Emad & Frank Schalow (eds.) (2012). Translation and Interpretation. Learning From Beiträge. Zeta Books.
    There are numerous books which seek to interpret Martin Heidegger’s seminal text, Beiträge zur Philosophie (Vom Ereignis), and others which address the question of how to translate his writings. By joining these two tasks, Translation and Interpretation: Learning from Beiträge, stands out from other such books in the field of Heidegger studies. The volume begins with Parvis Emad’s translation of an original essay by Martin Heidegger, “Contributions of Philosophy. The Da-sein and the Be-ing (Enowning).” -/- Through six carefully crafted essays, (...)
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  21. Paul Fairfield (2005). A House Divided: Comparing Analytic and Continental Philosophy. [REVIEW] New Nietzsche Studies 6 (3/4/1/2):255-257.
  22. Paul Fairfield (2003). A House Divided. Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 7 (2):255-257.
  23. Paul Fairfield (2003). Calvin O. Schrag and the Task of Philosophy After Postmodernity. Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 7 (1):99-101.
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  24. Riccardo Fedriga & Roberto Limonta (2012). Dall' auctoritas all'autore e ritorno Fonti e circolazione dei saperi tra storia delle idee e della lettura. Doctor Virtualis 11 (11):121-143.
    Che cosa si intende, oggi, per fonte? La domanda non mira alla ricostruzione e definizione di una presunta entità sovrastorica. Essa è da intendere piuttosto come spia, nel variare delle forme storiche, di una persistenza delle questioni legate alla circolazione e al controllo dei saperi, anche in un epoca segnata da profondi mutamenti nei media della comunicazione intellettuale. L'articolo ha inteso indagarne alcuni aspetti, quali l''accesso all'informazione sul web, le nuove forme online dell'enciclopedia del sapere e i nuovi oggetti culturali (...)
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  25. Russell Ford (2007). Tragedy, Comedy, Parody: From Hegel to Klossowski. Diacritics 35 (1):22-46.
  26. Russell Ford (2004). Klossowski's Polytheism. Bulletin de la Société Américaine de Philosophie de Langue Française 14 (2):75-81.
  27. Jane Forsey (2002). Continental Philosophy. Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 6 (2):247-249.
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  28. Christopher A. Fox (2007). Sacrificial Pasts and Messianic Futures: Religion as a Political Prospect in René Girard and Giorgio Agamben. Philosophy and Social Criticism 33 (5):563-595.
    Religion has become a vital resource for attempts to rethink the meaning of the political. This article rehearses the efforts of two recent figures, René Girard and Giorgio Agamben, to transform the political by renewing its connection to religion. Both thinkers struggle to escape politics as defined by Carl Schmitt's friend/enemy distinction. Girard and Agamben do clash ideologically, but their inquiries into sacrifice and messianism take similar courses. Regarding origins, Girard argues for the sacrificial crisis as the common parent to (...)
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  29. Dieter Freundlieb & Wayne Hudson (1998). Convergence and its Limits: Relations Between Analytic and Continental Philosophy. Philosophical Explorations 1 (1):28 – 42.
    In this article, it is argued that a convergence between the analytic and continental traditions in philosophy is unlikely. Both traditions have fundamentally different approaches to questions concerning consciousness and subjectivity. They also differ in their conception of the role of philosophy, if we are to become autonomous and reflective humans beings.To illustrate this, a comparison is made between the work of the continental philosopher Dieter Henrich and the 'post- analytic ' philosopher Thomas Nagel, who is often seen as a (...)
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  30. Bernard Freydberg (2010). Recent Continental Philosophy and Comedy. Philosophy Compass 5 (7):516-524.
    Recently, the philosophical significance of comedy has attracted a great deal of attention from Continental philosophers, including this author. After venturing an account for this sudden interest, this paper surveys six contemporary books that take different views of this phenomenon. This fertile field will surely benefit from the contributions and responses of Philosophy Compass' readers.
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  31. Bernard Freydberg (2009). Hearkening to Thalia: Toward the Rebirth of Comedy in Continental Philosophy. Research in Phenomenology 39 (3):401-415.
    This paper discloses and furthers the rebirth of comedy in Continental philosophy in three stages. The first treats Greek comedy, bringing forth the comic contours in Plato and exploring the philosophical content of Aristophanic comedy. The second examines certain German encounters with comedy, from the staid Wieland translations of Aristophanes through the thoughtful discussions of Schiller, Hegel, and Nietzsche. The third investigates twentieth-century American comedy and its connection to American Continental philosophy, and includes a close analysis of the Marx Brothers' (...)
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  32. Matthias Fritsch (2012). Affirmation and Negativity in Spinoza: A Response to Hasana Sharp. Phaenex 7 (2):229-238.
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  33. Wayne Froman (2007). Review Articles - The Status of the Nothing and the Status of the Virtual. Research in Phenomenology 37 (1):115-124.
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  34. Hans-Georg Gadamer (2009). Friendship and Solidarity (1999). Research in Phenomenology 39 (1):3-12.
    With reference to Plato and Aristotle, Gadamer discusses the question of what is left of friendship and solidarity in an age of `anonymous responsibility.'.
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  35. Dustin Garlitz (forthcoming). Adorno, Theodor. In Bryan S. Turner (ed.), Encyclopedia of Social Theory. Wiley-Blackwell.
  36. Dustin Garlitz (forthcoming). Cassirer, Ernst. In Marco Sgarbi (ed.), Encyclopedia of Renaissance Philosophy. Springer.
  37. Dustin Garlitz (forthcoming). Dilthey, Wilhelm. In Marco Sgarbi (ed.), Encyclopedia of Renaissance Philosophy. Springer.
  38. Dustin Garlitz (forthcoming). Marcuse and Critical Education. In Michael A. Peters (ed.), Encyclopedia of Educational Philosophy and Theory. Springer.
  39. Dustin Garlitz (forthcoming). Weber, Max. In Alain Marciano & Giovanni Battista Ramello (eds.), Encyclopedia of Law and Economics. Springer.
  40. Dustin Garlitz (2016). Adorno, Theodor W. In Klaus Bruhn Jensen & Robert T. Craig (eds.), The International Encyclopedia of Communication Theory and Philosophy. Wiley-Blackwell.
    The article focuses on the scholarly career of German sociologist, philosopher, and musicologist Theodor W. Adorno. Examined are his leading publications, his notable teachers and collaborators, and his time in exile in the United States, among other places. Special emphasis is placed on his negative dialectics, including how this perspective formed a method of communication in itself. Adorno's contributions to the Frankfurt School, and to 20th-century Continental philosophy, sociology, and musicology, are also covered.
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  41. Rodolphe Gasché (2005). Hegemonic Fantasms. Research in Phenomenology 35 (1):311-326.
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  42. Rodolphe Gasché, Ardis B. Collins, Peg Birmingham, Lenore Langsdorf, Richard Rojcewicz, John N. Vielkind, Wayne Froman & Gregory F. Weis (1988). Of Smallest Gaps. Research in Phenomenology 18 (1):266-323.
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  43. Gilbert Germain (2004). "The Human Condition in the Age of Technology". In David Tabachnick and Toivu Koivukoski (ed.), Globalization, Technology, and Philosophy. State University of New York Press. pp. 159-174.
  44. Ludovico Geymonat (1956). Storia della Filosofia ad uso dei Licei - 3 voll. Garzanti.
  45. Simon Glendinning (ed.) (1999). The Edinburgh Encylopedia of Continental Philosophy. Edinburgh University Press.
    Sponsored by the University of Edinburgh, theEncyclopedia of Cotinental Philosophycovers in a single volume the full tradition of Continental Philosophy.
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  46. Miles Groth (1999). A Companion to Continental Philosophy by Simon Critchley and William R. Schroeder (Eds.). Oxford: Blackwell, 1998, Pp. XV + 680, £65 or US$84.95. [REVIEW] Philosophy 74 (2):282-295.
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  47. Guy Haarscher (2005). Some Contemporary Trends in Continental Philosophy of Law. In Martin P. Golding & William A. Edmundson (eds.), The Blackwell Guide to the Philosophy of Law and Legal Theory. Blackwell.
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  48. Andrew Haas (2015). The Ambiguity of Being. In Paul J. Ennis & Tziovanis Georgakis (eds.), Heidegger in the Twenty-First Century. Springer Verlag.
    Each thinker, according to Heidegger, essentially thinks one thought. Plato thinks the idea. Descartes thinks the cogito . Spinoza thinks substance. Nietzsche thinks the will to power. If a thinker does not think a thought, then he or she is not a thinker. He or she may be a scholar or a professor, a producer or a consumer, a fan or a fake, but he or she would not be a thinker. Thus, if Heidegger is a thinker, he essentially thinks (...)
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  49. Andrew Haas (2015). On Aristotle's Concept of Improvisation. Journal of Aesthetics and Phenomenology 2 (1).
    Improvisation is the origin of art and science, tragedy and comedy, acting and doing, of the self as improvising and improvised. But clearly we cannot use improvisation to explain improvisation. We cannot be satisfied with an argument that improvisation is, well, improvisational--nor simply free-play. Rather, improvisation as αὐτο-σχεδιάζεῖν, means self-schematization.
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  50. Andrew Haas (2015). What is a Problem? HORIZON. Studies in Phenomenology 4 (2).
    What is a problem? What is problematic about any problem whatsoever, philosophical or otherwise? As the origin of assertion and apodeiction, the problematic suspends the categories of necessity and contingency, possibility and impossibility. And it is this suspension that is the essence of the problem, which is why it is so suspenseful. But then, how is the problem problematic? Only if what is suspended neither comes to presence, nor simply goes out into absence, that is, if the suspension continues, which (...)
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