24 found

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  1.  37
    Immanence, Difference, and the Overcoming of Metaphysics: A Book Encounter [Critical Notice] with Leonard Lawlor’s Early Twentieth-Century Continental Philosophy (Indiana University Press, 2012). [REVIEW]Donald A. Landes - 2013 - Phaenex 8 (2):360-374.
    A Book Encounter (Critical Notice) of Leonard Lawlor's Early Twentieth Century Continental Philosophy.
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  2.  50
    Water and Wing Give Wonder: Cross-Species Cosmopolitanism.Cynthia Willett - 2013 - Phaenex 8 (2):185-208.
    Any interspecies ethics could do well to flip the claim of human exceptionalism several times on its head. Before entertaining a claim to re-naturalize human beings (with the risk of a reductive model of biology), the remarkable communicative, cultural, and cognitive skills of other creatures deserve more investigation. The usual line-up of metaphysical suspects for shoring up human superiority—impartial reason, moral or spiritual freedom, and self-awareness—have been used to gravely overstate our human capacities while obscuring genuinely mind-bending powers that cross (...)
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  3.  1
    Notes on Contributors/Notices Biographiques.Bettina Bergo - 2013 - Phaenex 8 (1):331-333.
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  4.  11
    A Story to Make You Sad: On Alexis Shotwell's Knowing Otherwise: Race, Gender, and Implicit Understanding.Bettina Bergo - 2013 - Phaenex 8 (1):233-239.
  5.  7
    Highlighting the Importance of Education and Work in Rancière. An Encounter With: Jean-Philippe Deranty and Alison Ross (Eds), Jacques Rancière and the Contemporary Scene: The Philosophy of Radical Equality.Adam Burgos - 2013 - Phaenex 8 (1):297-310.
  6.  3
    An Analysis of Sartre's and Beauvoir's Views on Transcendence: Exploring Intersubjective Relations.Christine Daigle & Christinia Landry - 2013 - Phaenex 8 (1):91-121.
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  7.  8
    What's So Great About the Explicit?Shannon Dea - 2013 - Phaenex 8 (1):240-246.
  8.  6
    Resonance and/as Responsibility (How Are We to Hear This Sounding?).Geraldine Finn - 2013 - Phaenex 8 (1):1-27.
    This paper has been explicitly composed for oral presentation: written by ear to be (read as) heard. It stages an experiment/experience ( expérience ) with sound—and in the written text with the “sight” of sound—in order to solicit and engage the becoming sens (e) of sound in the space between resonance and response-ability it seeks to explicate and explore. The presentation begins with the sound of the first few bars of a popular song (whose identity I am withholding in this (...)
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  9.  6
    Heidegger et Deleuze : même combat?Pierre-Alexandre Fradet - 2013 - Phaenex 8 (1):122-151.
    Nombre de travaux ont fait ressortir les divergences entre Heidegger et Deleuze. Comment, à présent, faire converger leurs philosophies? Cette question nous occupe dans ce qui suit. Il s’agit d’abord de montrer que les pensées heideggérienne et deleuzienne se recoupent par leur volonté de mettre à bas les acceptions classiques du possible. Nous faisons voir, dans un second temps, que Heidegger et Deleuze se rejoignent aussi par leurs manières respectives de repenser le problème du possible. En troisième lieu, plongeant dans (...)
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  10.  18
    Anti-Racist Solidarity Work: Categories, Guilt, and Shame.Ann Garry - 2013 - Phaenex 8 (1):276-285.
  11.  13
    How Alexis Shotwell Changed My Life.Lisa Guenther - 2013 - Phaenex 8 (1):247-250.
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  12.  10
    The Colonization of Significance and the Future of the Nation: Fanon, Derrida, and Democracy-to-Come.Shannon Hoff - 2013 - Phaenex 8 (1):59-90.
    Frantz Fanon’s theoretical and practical challenge is to identify how self-determination is possible for a subject whose agency and significance have, through colonization, been appropriated and shaped by others, a challenge to which he responds with the invocation of “national consciousness.” In this paper I describe this national consciousness and show how its exclusivity paradoxically establishes the ground for a kind of international or universal inclusiveness. I differentiate this inclusiveness from the universality of Western political ideals, which Fanon challenges, and (...)
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  13.  9
    The Spirit of Contradiction. An Encounter With: Boris Groys, Introduction to Antiphilosophy.Maxwell Kennel - 2013 - Phaenex 8 (1):311-323.
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  14.  11
    An Analysis of Sartre's and Beauvoir's Views on Transcendence: Exploring Intersubjective Relations.Christine Daigle And Christinia Landry - 2013 - Phaenex 8 (1):91-121.
    We will argue that Sartre’s failure and Beauvoir’s success in formulating a successful existential ethics lie in their distinct understandings of transcendence. Sartre’s struggle between transcendent consciousness and immanent body undermines being-in-the-world and being-with-others (what is, in Sartre’s language, only a being-for-others) as a way to enrich the self. Contra Sartre, Beauvoir’s notion of transcendence is an upsurge of being which originates in and necessitates bodily immanence. For Beauvoir, transcendence is to be gained only by revelling in immanence, a gesture (...)
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  15.  54
    Three Reasons for Knowing Other Than Knowing Otherwise: A Reply to Alexis Shotwell.José Jorge Mendoza - 2013 - Phaenex 8 (1):267-275.
    In this article, I raise three potential objections to Alexis Shotwell’s view of “implicit knowledge,” which she presents in her book Knowing Otherwise.
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  16.  30
    Implicit Understanding and Social Ontologies.Anna Mudde - 2013 - Phaenex 8 (1):259-266.
    This paper is part of a book symposium on Alexis Shotwell's Knowing Otherwise: Race, Gender, and Implicit Understanding (Penn State Press, 2011).
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  17.  3
    I Don't Know How Else to Put It ... I've Just Got a Feeling.Randi Nixon - 2013 - Phaenex 8 (1):251-258.
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  18.  2
    Note de lecture sur Martin Thibodeau, Hegel et la tragédie grecque.Marie-andrée Ricard - 2013 - Phaenex 8 (1):324-330.
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  19.  8
    Owning Ourselves and Encountering Others: Authenticity, Indifference, and Desire.Karen Robertson - 2013 - Phaenex 8 (1):152-184.
    There are resources in Heidegger’s work for identifying and mitigating pervasive modes of misrecognition that are characteristic of modern society, and, by identifying them, we become capable of attending to “supplementary” aspects of authenticity: terms of identity should apply to all in the same way, and, because these terms are a product of all, they are the responsibility of each individual. The first section analyses Being-guilty, Dasein-with, and Being-with to emphasise Dasein’s dependence on others, arguing that the dynamic of recognition (...)
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  20.  5
    The Making of Phenomenology as an Autonomous Discipline.Marcus Sacrini - 2013 - Phaenex 8 (1):208-232.
    The present article analyses the transformation of the first version of phenomenology, introduced by Husserl in the Prolegomena to Pure Logic (1900), into the transcendental phenomenology as outlined in Introduction to Logic and Theory of Knowledge (1906-7). First, it is argued that phenomenology was initially conceived as a discipline that should clarify the legitimacy of the objective constructions of pure logic by relating them to the corresponding subjective acts of thought. Then, it is shown that Husserl acknowledges that this first (...)
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  21.  21
    Social Shame Vs. Private Shame: A Real Dichotomy?Alba Montes Sánchez - 2013 - Phaenex 8 (1):28-58.
    In the many studies of shame that have been carried out in several disciplines during the past years, shame has generally been understood as an emotion that bears importantly on our sense of self and has crucial implications for ethics. While most accounts of shame agree on several core aspects, notably taking shame to be an emotion of negative self-assessment, one main area of disagreement focuses on the question of whether shame is a social or a private emotion: whether it (...)
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  22.  9
    Response to Readers of Knowing Otherwise.Alexis Shotwell - 2013 - Phaenex 8 (1):289-296.
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  23.  7
    Editorial Introduction.Tracey Nicholls And Bronwyn Singleton - 2013 - Phaenex 8 (1).
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  24.  7
    The Environing Air: A Meditation on Communications Structures in Natural Environments.Judy Spark - 2013 - Phaenex 8 (1):185-207.
    Any attention paid to the positioning of telecommunications installations in natural landscapes usually relates to the aesthetic impact. However, such paraphernalia, particularly when contrasted with “natural” surroundings, invites us to think beyond the visible. Through Heidegger’s accounts of Zuhandenheit and Vorhandenheit, as well as his later articulations on Nature as it is subjected to the ordering principles of Gestell, this paper aims to highlight the overlaps of the natural and the technological worlds inhabited by communications structures, considering the relationship between (...)
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