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  1. Responsibility and the Non(bio)degradable.Michael Peterson - 2018 - In Matthias Fritsch, Philippe Lynes & David Wood (eds.), Eco-Deconstruction: Derrida and Environmental Philosophy. New York: Fordham University Press. pp. 249-260).
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  2. François Raffoul, Thinking the Event. [REVIEW]Kasey Hettig-Rolfe - 2022 - Graduate Faculty Philosophy Journal 43 (1):187-190.
  3. Uses of “the Pluriverse”: Cosmos, Interrupted — or the Others of Humanities.Thomas Clément Mercier - 2019 - Ostium 15 (2).
    In this paper, I engage with the motif of “the pluriverse” such as it has increasingly been used in the past few years in several strands of critical humanities pertaining to the so-called “ontological turn”: science and technology studies (Bruno Latour, Isabelle Stengers), critical geography and political ontology (Mario Blaser), cultural anthropology (Marisol de la Cadena, Arturo Escobar, Eduardo Viveiros de Castro), decolonial thought (Walter Mignolo), or posthuman feminism (Donna Haraway). These various iterations of the figure of the pluriverse constitute (...)
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  4. Étienne Balibar, Equaliberty: Political Essays, translated by James IngramÉtienne Balibar, Violence and Civility: On the Limits of Political Philosophy, translated by G.M. Goshgarian.Thomas Clément Mercier - 2018 - Derrida Today 11 (2):230-237.
    This essay examines Étienne Balibar's readings of Jacques Derrida and deconstruction. The text is framed as a review of two books by Balibar: 'Equaliberty' and 'Violence and Civility'. After describing the context of those readings, I propose a broader reflection on the ambiguous relationship between 'post-Marxism' and 'deconstruction', focusing on concepts such as 'violence', 'cruelty', 'sovereignty' and 'property'. I also raise methodological questions related to the 'use' of deconstructive notions in political theory debates.
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  5. Self-sacrifice: From the act of violence to the passion of love.Ingolf U. Dalferth - 2010 - International Journal for Philosophy of Religion 68 (1-3):77-94.
    The paper discusses the problem of self-sacrifice as posed by Derrida in Foi et Savior and by Schiller in the Theosophie des Julius. Whereas Derrida understands self-sacrifice as an act of violence against oneself in order not to subject others to violence, Schiller rightly insists that one must distinguish between egotistical and altruistic self-sacrifice. But even this doesn't go far enough: Altruistic self-sacrifice is different from suffering death as the consequence of an entirely unselfish love. Whoever loses his life out (...)
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  6. The critical turn in feminist bioethics: The case of heart transplantation.Margrit Shildrick - 2008 - International Journal of Feminist Approaches to Bioethics 1 (1):28-47.
    Given previously successful interventions that already have shaken up the convention, it is puzzling that the feminist critique of bioethics should be slow to embrace the exciting new developments that have emerged in philosophy and critical cultural studies over the last fifteen years or so. Both in the arenas of poststructuralism and postmodernism and in the powerful revival of phenomenological thought, in which the stress on embodiment is highly appropriate to bioethics, there is much that might augment the adequacy of (...)
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  7. Lost in Translation: On the Untranslatable and its Ethical Implications for Religious Pluralism.Lovisa Bergdahl - 2009 - Journal of Philosophy of Education 43 (1):31-44.
    In recent years, there have been reports about increased religious discrimination in schools. As a way of acknowledging the importance of religion and faith communities in the public sphere and to propose a solution to the exclusion of religious citizens, the political philosopher Jürgen Habermas suggests an act of translation for which both secular and religious citizens are mutually responsible. What gets lost in Habermas’s translation, this paper argues, is the condition that makes translation both necessary and (im)possible. Drawing on (...)
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  8. An American perspective on corporate social responsibility and the tenuous relevance of Jacques Derrida.Richard T. De George - 2008 - Business Ethics, the Environment and Responsibility 17 (1):74-86.
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  9. Redemption in the Midst of Phantasmagoria.Drucilla Cornell - 2005 - Proceedings of the American Catholic Philosophical Association 79:29-40.
    Socialism has been dismissed as a dream in the reality of the world of 9/11. But a mythical narrative that erases the possibility of moral agency doesnot honor the dead. In Walter Benjamin’s language, photographs of the actual dead can supply the “dialectical jolt” that illuminates a possible beyond. Myth isdangerous when it teaches that things will always be as they are now, but myth can also point to a different form of knowledge of the world, beyond the despairthat says (...)
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  10. Jacques Derrida and the Faith in Philosophy.C. E. Evink - 2010 - Southern Journal of Philosophy 42 (3):313-331.
    In his Faith and Knowledge Derrida deconstructs the opposition between religion and knowledge. Paradoxically, on the one hand he calls faith the common source of both religion and knowledge, while on the other hand he is criticizing every religious tradition, taking his starting point in the tradition of enlightenment. This article critically discusses Derrida's thoughts on religion and tracks the force of faith that is at work in his deconstructive strategies. The last section discusses the contrary effects these deconstructive strategies (...)
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  11. Caring for Nature in Habermas, Vogel, and Derrida.Richard Ganis - 2010 - Radical Philosophy Review 13 (2):135-158.
    En rapport with Jürgen Habermas, this paper argues for an environmental ethics that formalistically links the “good-for-nature” to the communicatively conceived “good-for-humanity.” This orientation guards against the possibility of humanity’s “knowledge-constitutive interest” in the instrumentalization of the environment being pressed forth as a project of limitless domination and mastery. Such an ethics is nonetheless well supplemented with Axel Honneth’s idea of an “indirect” recognitional attitude toward the world of objects, which accommodates the impulse of “care” for nature without succumbing to (...)
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  12. Traité de Tous les Noms (What Is Called Naming).Gil Anidjar - 2006 - Epoché: A Journal for the History of Philosophy 10 (2):287-301.
    What’s in a name after Derrida? What’s in a name after all? What is a name such that it always already remains, after all is said and done? And who or what is itthat one calls name, names, or by name? Is it possible (for anyone or anything) not to have a name of one’s own? Or to have another? The same as another? Is it possible to call and recall, in the name of memory and remembrance, indifference or convention, (...)
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  13. The Secret and Responsibility.Constantinos V. Proimos - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:113-121.
    This paper concerns Jacques Derrida's reading of S0ren Kierkegaard's interpretation of the biblical story of Abraham's sacrifice. Abraham's decision to listen to God's command and sacrifice to Him his beloved son is based on his personal faith which conflicts with general morality. On the basis of this story, Derrida argues that we often witness similar conflicts between religion and morality, demonstrating that responsibility is ultimately based on something irresponsible, i.e. something secret. The paper finally discusses Derrida's logic of ultimates.
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  14. Resisting Silence In the Face of Evil.Bob Plant - 2000 - Philosophy in the Contemporary World 7 (1):27-34.
    In the following paper I shall outline a number of preliminary ideas concerning the relationship between the Holocaust and certain themes which emerge in the work of Emmanuel Levinas. As this relationship is distinctly twofold, my analysis will include both a textual and a rather more speculative component. That is to say, while I shall argue that reading Levinas specifically as a post-Holocaust thinker clarifies a number of his philosophical and rhetorical motifs, so, in turn, does this challenging body of (...)
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  15. Pensar o acolhimento: uma leitura da filosofia de Jacques Derrida.Pedro Fornaciari Grabois - 2013 - Inquietude 4 (1):128-143.
    O presente artigo pretende-se uma abordagem introdutória do pensamento de Jacques Derrida, em seu aspecto ético e político. Procuramos relacionar sua filosofia com as de Emmanuel Lévinas e de Michel Foucault. Apresentamos e analisamos noções como hospitalidade, acolhimento, cosmopolitismo, dentre outras, articulando-as em torno da questão filosófica da alteridade, da relação com outrem. Pretendemos mostrar como a ética elaborada em Derrida, desde de sua leitura de Lévinas e pensada a partir do acontecimento da desconstrução, se dá enquanto experiência do radicalmente (...)
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  16. Crisis, Responsibility, Death: Sacrifice and Leadership in School Shootings.Sara Louise Muhr & Jeanette Lemmergaard - 2009 - Philosophy of Management 8 (2):21-30.
    Within recent years, we have witnessed an alarming increase in so-called school-shootings, where one or more students enter their school and purposely start shooting other students or staff. Earlier, the phenomenon was primarily American, but lately school-shootings have also been seen in Canada, Europe, and Australia. School-shootings have become an increasing problem and the phenomenon calls for more thorough investigation. In this article, we analyse the actions of teachers, more specifically the ones where teachers give their lives to save students. (...)
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  17. Ethics, Exegesis and Philosophy: Interpretation After Levinas.Richard A. Cohen - 2001 - New York: Cambridge University Press.
    The reputation and influence of Emmanuel Levinas has grown powerfully. Well known in France in his lifetime, he has since his death become widely regarded as a major European moral philosopher profoundly shaped by his Jewish background. A pupil of Husserl and Heidegger, Levinas pioneered new forms of exegesis with his post-modern readings of the Talmud, and as an ethicist brought together religious and non-religious, Jewish and non-Jewish traditions of contemporary thought. Richard A. Cohen has written a book which uses (...)
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  18. Athens in Paris: Ancient Greece and the Political in Post-War French Thought.Miriam Leonard - 2005 - New York: Oxford University Press UK.
    Athens in Paris explores the ways in which the writings of the ancient Greeks played a decisive part in shaping the intellectual projects of structuralism and post-structuralism - arguably the most significant currents of thought of the post-war era. Miriam Leonard argues that thinkers in post-war France turned to the example of Athenian democracy in their debates over the role of political subjectivity and ethical choice in the life of the modern citizen. The authors she investigates, who include Lacan, Derrida, (...)
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  19. Merleau-Ponty, Levinas, and the Alterity of the Other.Jack Reynolds - 2002 - Symposium 6 (1):63-78.
    Suggesting that phenomenology results in an “imperialism of the same” that considers the other only in terms of their effect upon the subject rather than in their genuine alterity, Levinas initiates a line of thought that can still be discerned in the work of Foucault, Derrida and Claude Lefort. However, this paper argues that Merleau-Ponty’s work is capable of avoiding this line of criticism, and that his position is an important alternative to the more dominant Derridean and Levinasian conceptions of (...)
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  20. Returning the gift of death: violence and history in Derrida and Levinas.Jeffrey Hanson - 2010 - International Journal for Philosophy of Religion 67 (1):1-15.
    The purpose of this paper is to establish a proper context for reading Jacques Derrida’s The Gift of Death, which, I contend, can only be understood fully against the backdrop of “Violence and Metaphysics.” The later work cannot be fully understood unless the reader appreciates the fact that Derrida returns to “a certain Abraham” not only in the name of Kierkegaard but also in the name of Levinas himself. The hypothesis of the reading that follows therefore would be that Derrida (...)
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  21. Transcending Violence in Derrida.Ben Corson - 2001 - Political Theory 29 (6):866-875.
  22. The Hypocritical Imagination: Between Kant and Levinas.John Llewelyn - 1999 - New York: Routledge.
    For philosophers such as Kant, the imagination is the starting point for all thought. For others, such as Wittgenstein, what is important is only how the word 'imagination' is used. In spite of the attention the imagination has received from major philosophers, remarkably little has been written about the radically different interpretations they have made of it. _The HypoCritical Imagination: Between Kant and Levinas_ is an outstanding contribution to this vaccuum. Focusing on Kant and Levinas, John Llewelyn takes us on (...)
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  23. Beyond Accommodation: Ethical Feminism, Deconstruction, and the Law.Drucilla Cornell - 1991 - New York: Rowman & Littlefield Publishers.
    This new edition of Drucilla Cornell's highly acclaimed book includes a substantial new introduction by the author, which situates the book within current feminist debates. In Beyond Accommodation, Drucilla Cornell offers a highly original vision of what feminist theory can give contemporary women. She challenges essentialist and naturalist accounts of feminine sexuality, arguing that any attempt to affirm woman's value and difference by either emphasizing her maternal role or repudiating the feminine only entraps women, once again, in a container that (...)
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  24. Altared Ground: Levinas, History, Violence.Brian Schroeder - 1996 - New York: Routledge.
    One of the most pressing concerns for contemporary society is the issue of violence and the factors that promote it. In ____Altared Ground: Levinas, History and Violence__ Brian Schroeder stages an engagement between Emmanuel Levinas, one of the leading figures in 20th century Continental philosophy, and Plato, Hegel, Heidegger, Nietzsche, Merleau-Ponty, Derrida and others in the history of ideas. Not merely an exposition of Levinas' original and complex thinking, Brian Schroeder seeks to re-read the history of Western philosophy and religion (...)
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  25. La dette calculée de Derrida envers Lévinas.Alain Beaulieu - 2006 - Studia Phaenomenologica 6:189-200.
    Derrida’s intellectual itinerary shows a progressive reconciliation with Lévinas’ ethical thinking. “Violence and Metaphysics”, one of Derrida’s earlier essays, was highly critical of Lévinas’ “phallotheology”, whereas his later works were more receptive to the Levinasian analysis on hospitality, “cities of refuge” (villes-refuges) and justice. This essay will discuss the mutual terminological exchanges between Derrida and Lévinas as well as some divergences between the two thinkersregarding the deconstruction project. Finally, we will see how Derrida distinguishes himself from Lévinas’ ethics by bringing (...)
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  26. (1 other version)Diane Moira Duncan, The Pre-Text of Ethics: On Derrida and Levinas Reviewed by. [REVIEW]Christopher McTavish - 2002 - Philosophy in Review 22 (6):405-406.
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  27. Questioning Ethics: Contemporary Debates in Continental Philosophy.Mark Dooley & Richard Kearney (eds.) - 1998 - New York: Routledge.
    This major discussion takes a look at some of the most important ethical issues confronting us today by some of the world’s leading thinkers. Including essays from leading thinkers, such as Jurgen Habermas, Alasdair MacIntyre, Julia Kristeva and Paul Ricoeur, the book’s highlight – an interview with Jacques Derrida - presents the most accessible insight into his thinking on ethics and politics for many years. Exploring topics ranging from history, memory, revisionism, and the self and responsibility to democracy, multiculturalism, feminism (...)
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  28. Jacques Derrida's Ghost: A Conjuration.David Appelbaum - 2008 - Albany: State University of New York Press.
    A spirited reading of Derrida’s view of ethics as transcendental and performative.
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  29. Posts: Re Addressing the Ethical.Dawne McCance - 1996 - State University of New York Press.
    An innovative study of deconstruction, psychoanalysis, and genealogy, relating the ethical to the problematic of the text as a post or a sending in the work of Derrida, Lyotard, Lacan, Kristeva, and Foucault, and phrasing the ethical as the questions of how to read and write after.
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  30. On Cosmopolitanism and Forgiveness.Jacques Derrida - 2001 - Routledge.
    One of the world's most famous philosophers, Jacques Derrida, explores difficult questions in this important and engaging book. Is it still possible to uphold international hospitality and justice in the face of increasing nationalism and civil strife in so many countries? Drawing on examples of treatment of minority groups in Europe, he skilfully and accessibly probes the thinking that underlies much of the practice, and rhetoric, that informs cosmopolitanism. What have duties and rights to do with hospitality? Should hospitality be (...)
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  31. Figuring diachrony: ethics before the voice.Brent Graeme Harris - unknown
    This PhD project engages the fields of contemporary art, performance studies and performance philosophy. It explores participation and the relation of ethics to politics, through performance art works in public places. The research developed through a series of performances by the researcher, the researcher’s participation in performances of others, and in the writing of this exegesis. The project engages a reference field occurring among selected texts of the ‘ethics as first philosophy’ of contemporary philosopher Emmanuel Levinas, selected texts of Jacques (...)
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  32. Responsibility with indecidability.John Llewelyn - 1992 - In David Wood (ed.), Derrida: a critical reader. Cambridge, Mass., USA: Blackwell. pp. 72--96.
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  33. Just decide! Derrida and the ethical aporias of education.Julian Edgoose - 2001 - In Gert Biesta & Denise Egéa-Kuehne (eds.), Derrida & education. New York: Routledge. pp. 119--133.
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  34. Derrida's ethics of affirmation: The challenge of educational rights and responsibility.Denise Egéa-Kuehne - 2001 - In Gert Biesta & Denise Egéa-Kuehne (eds.), Derrida & education. New York: Routledge. pp. 186--216.
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  35. Deconstruction and the Possibility of Ethics.Robert Bernasconi - 1987 - In John Sallis (ed.), Deconstruction and philosophy: the texts of Jacques Derrida. Chicago: University of Chicago Press. pp. 122--39.
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  36. Secret, heresy and responsibility-patockas europe-(conclusion).J. Derrida - 1992 - Filosoficky Casopis 40 (5):857-867.
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  37. Secret, heresy and responsibility-the europe of Patocka. 1.J. Derrida - 1992 - Filosoficky Casopis 40 (4):551-573.
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  38. Ethical discourse in an age cognisant of perspective. Reflections on Derrida’s ‘the laws of reflection: Nelson Mandela, in Admiration’. [REVIEW]Stephen Curkpatrick - 2001 - Sophia 40 (1):81-100.
    This essay explores the challenge ofarticulating ethical discourse in an age cognisant of perspective, intentionally, through Jacques Derrida’s admiration for Nelson Mandela in ‘The Laws of Reflection: Nelson Mandela, In Admiration.’ For Derrida, Mandela affirms anoriginary trace of human dignity, yet performatively reconceived through perspectival testimony and conscience, drawing from heterogeneous headings in Tribal lore and European law. Mandela exemplifies admiration for those legal traditions endorsing human rights and dignity, yet his testimony is a performance of ethical imagination invoking the (...)
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  39. Poética y política del testimonio.Jacques Derrida - 2005 - Revista de Filosofía (México) 37 (113):11-50.
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  40. The Ethics of Deconstruction: Derrida and Levinas.Philip E. Devine - 1993 - Philosophical Books 34 (3):174-175.
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  41. Laura Dern's Vomit, or, Kant and Derrida in Oz.Eugenie Brinkema - 2011 - Film-Philosophy 15 (2):51-69.
    This article explores the role of disgust in Kant’s aesthetic philosophy, Derrida’s deconstruction of Kant’s third Critique in his article 'Economimesis,' and the figure of vomit in two films by David Lynch in order to argue for the ethical possibilities of not giving ground relative to one’s disgust—what I term an ethics of the worse than the worst.
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  42. La muerte del otro: Kierkegaard, Lévinas, Derrida.Laura Llevadot - 2011 - Convivium: revista de filosofía 24:103-117.
    El objetivo de este artículo es mostrar cómo Derrida ha concebido el exceso del concepto kierkegaardiano de muerte, especialmente en relación con “la muerte del otro” en oposición a la propia muerte. A pesar de las críticas que Lévinas dirige a lo religioso en Temor y temblor, en cuanto implica una suspensión de la ética, Derrida descubre en Kierkegaard una ética más exigente, una ética que suspende la ética: la ética del superviviente. Kierkegaard llevó a cabo, según Derrida, “un doblete (...)
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  43. (1 other version)Contemporary Philosophy and Democracy.Richard Beardsworth - 1998 - History of the Human Sciences 11 (1):129-137.
    Using the occasion provided by a review of "Deconstruction and Pragmatism" (ed. Chantal Mouffe, Routledge: 1996), the article situates the differences between the political dimension of Rortyesque pragmatism and Derridean deconstruction, foregrounding where Derrida's thinking generates an understanding of democracy beyond the modern distinctions between liberalism and its others. Welcoming, but also disagreeing with the overall orientation of the book, it then argues that the political dimension to deconstruction is also underestimated by its own sympathizers for lack of an articulation (...)
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  44. (1 other version)Fatally Confused: Telling the time in the midst of ecological crises.Michelle Bastian - 2012 - Journal of Environmental Philosophy 9 (1):23-48.
    Focusing particularly on the role of the clock in social life, this article explores the conventions we use to “tell the time.” I argue that although clock time generally appears to be an all-encompassing tool for social coordination, it is actually failing to coordinate us with some of the most pressing ecological changes currently taking place. Utilizing philosophical approaches to performativity to explore what might be going wrong, I then draw on Derrida’s and Haraway’s understandings of social change in order (...)
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  45. The other voice: ethics and expression in Emmanuel Levinas.Seán Hand - 1997 - History of the Human Sciences 10 (3):56-68.
    Emmanuel Levinas's Totality and Infinity (1961) is explicitly con cerned with the suppression of the voice of the Other by the synoptic totalizations of the voice of western philosophy. Levinas contests this emergence of Being and the systems of totality it indicates with the irruption of the face of the other, which signifies through contact and sensibility the presence of infinity within the human situation. Derrida's reading of this fundamental testing of western ontology rests on the accusation that western philosophy (...)
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  46. Arendt, Derrida, and the Inheritance of Forgiveness.Samir Haddad - 2007 - Philosophy Today 51 (4):416-426.
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  47. Desejo, Niilismo e Testemunho Vertigo de Alfred Hitchcock em Desconstrução.Helena B. Catalão - 2011 - Revista Portuguesa de Filosofia 67 (1):21 - 54.
    Fazendo emergir elementos susceptíveis de desconstruir o filme Vertigo de Alfred Hitchcock e, assim, operar uma hermenêutica do testemunho, procuraremos demonstrar como a metafísica do "tempo do projecto" e a atitude filosófica do "catastrofismo esclarecido" propostas por Jean-Pierre Dupuy, integram-se e sustentam-se na lógica do testemunho. Este trabalho apresenta-se como um triplo pretexto: num primeiro momento, a insustentabilidade do niilismo uma vez que, se o desejo mimético pode ser "niilizante", ele também é condição da possibilidade do luto e, portanto, de (...)
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  48. 'The World Must be Romanticised...': The (Environmental) Ethical Implications of Schelling's Organic Worldview.Elaine P. Miller - 2005 - Environmental Values 14 (3):295-316.
    This essay addresses the implications of German Idealism and Romanticism, and in particular the philosophy of Schelling as it is informed by Kant and Goethe, for contemporary environmental philosophy. Schelling's philosophy posits a nature imbued with freedom which gives rise to human beings, which means that any ethics, insofar as ethics is predicated upon freedom, will be an ‘environmental ethic’. At the same time, Schelling's organismic view of nature is distinctive in positing a fundamental gap between nature and human beings. (...)
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  49. The Im-possible — A Different Way of Thinking Risk.Peter Pelzer - 2012 - Philosophy of Management 11 (1):51-62.
    The global financial crisis of 2008 brought the risk involved in the international banking business to everybody’s attention. It made clear that risk, despite the claims of banks, cannot be hedged away. The risk inherent in the banking business has been realised. It was realised to a larger extent and in different dimensions than assumed by risk management, quantitatively and qualitatively, and it had more severe effects than imagined before. This paper takes this event as an opportunity to reconsider the (...)
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  50. You Shall Not Kill.Jean-Paul Martinon - 2008 - Proceedings of the Xxii World Congress of Philosophy 10:303-309.
    This paper explores the meaning of the ethical command “You Shall Not Kill” subliminally included in the main exhibition of The Kigali Memorial Centre, Rwanda. The Centre was opened on the 10th Anniversary of the Rwandan Genocide, in April 2004 and contains a permanent exhibition of the Rwandan genocide and an exhibition of other genocides around the world. In order to achieve this aim, this paper takes as a point of departure, Emmanuel Levinas’s interpretation of the 6th Commandment. This well-known (...)
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