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  1.  13
    Time, or the Mediation of the Now: On Dan Zahavi’s “Irrelational” Account of Self-Temporalization.Matthew Coate - 2018 - Continental Philosophy Review 51 (4):565-591.
    On Dan Zahavi’s Husserlian account of the subject, the self-temporalization of subjectivity presupposes what he calls an “immediate impressional self-manifestation.” It follows from this view that self-awareness is an inherent power of the one who will be subject, rather than a product of sociality introduced into life from without. In this paper, I argue against Zahavi’s position by going over the development of Husserl’s account of time-consciousness, examining the positions Husserl takes and the reasons that he comes to these positions. (...)
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  2.  12
    Bergson’s Panpsychism.Joël Dolbeault - 2018 - Continental Philosophy Review 51 (4):549-564.
    Physical processes manifest an objective order that science manages to discover. Commonly, it is considered that these processes obey the “laws of nature.” Bergson disputes this idea which ultimately constitutes a kind of Platonism. In contrast, he develops the idea that physical processes are a particular case of automatic behaviors. In this sense, they imply a motor memory immanent to matter, whose actions are triggered by some perceptions. This approach is obviously panpsychist. It gives matter a certain consciousness, even if (...)
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  3.  6
    Education as Ethics: Emmanuel Levinas on Jewish Schooling.Jordan Glass - 2018 - Continental Philosophy Review 51 (4):481-505.
    For Levinas, the moment of real meaning is in the relation sustained with alterity. This relation is difficult or impossible to characterize philosophically, however, because to render it in comprehensive or objective terms would reduce the relation to one of comprehension and make it commensurate with the ego. Thus philosophy has an ambivalent status with respect to transcendence and ethics; but Levinas is convinced of the essentially transcendent or ethical meaning of Judaic practice: Talmudic exegesis, but also Jewish ritual and (...)
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  4.  4
    The Phenomenology of Shame: A Clarification in Light of Max Scheler and Confucianism.Yinghua Lu - 2018 - Continental Philosophy Review 51 (4):507-525.
    This paper will investigate the phenomenology of shame with referring to Max Scheler’s description of the phenomenon and to the tradition of Confucianism. Section I explores the conflict between spirit, life and pleasure in the experience of shame. Shame implies a hierarchy of value, and it is felt when there is a conflict among different values and when the agent intends to sacrifice a higher value for a lower one. Shame also takes place when one is treated by others as (...)
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  5.  10
    The Laruellean Clinamen: François Laruelle and French Atomism.Joseph M. Spencer - 2018 - Continental Philosophy Review 51 (4):527-547.
    According to François Laruelle, French thought has been unduly influenced by corpuscular or atomist thinking, yet Laruelle has himself employed key atomist terms—in particular, that of the clinamen or swerve—in framing his own style of thought. This essay looks at this tension between atomism and anti-atomism in Laruelle’s thought, taking the measure of his contribution to a larger stream of postwar French thinking about the relevance and stakes of ancient atomism. Its contention is that Laruelle subtly but really outlines a (...)
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  6.  7
    Review of Don Beith’s The Birth of Sense: Generative Passivity in Merleau-Ponty’s Philosophy. [REVIEW]Adam Blair - 2018 - Continental Philosophy Review 51 (3):469-474.
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  7.  7
    Mercier, Hugo, and Dan Sperber: The Enigma of Reason.Paul J. D’Ambrosio - 2018 - Continental Philosophy Review 51 (3):465-468.
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  8.  4
    Lefort as a Reader of Machiavelli and Marx.Bernard Flynn - 2018 - Continental Philosophy Review 51 (3):401-420.
    This essay begins with the contention that phenomenology has taken a “hermeneutic turn,” “the things themselves” are always already interpreted. Philosophers often elaborate their own positions through a “reading” of the works of other philosophers. This is the case for Claude Lefort. Through his interpretive reading of the works of Machiavelli one sees the origin of Lefort’s idea of the autonomy and the anonymity of the political and thus his notion of political modernity. In tracing the evolution of Lefort’s relationship (...)
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  9.  12
    Ricoeur’s Askēsis: Textual and Gymnastic Exercises for Self-Transformation.Brian Gregor - 2018 - Continental Philosophy Review 51 (3):421-438.
    This essay examines what the philosophy of Paul Ricoeur can contribute to current debates on the role of spiritual exercise, or askēsis, in philosophical life. The influential work of Pierre Hadot and Michel Foucault has sparked a widespread interest in the ancient model of philosophy, variously described as a way of life, art of living, or care of the self. Ricoeur’s potential contribution to this conversation has been overlooked, largely because he does not discuss these themes explicitly or often. However, (...)
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  10.  11
    Ongoing: On Grief’s Open-Ended Rehearsal.Line Ryberg Ingerslev - 2018 - Continental Philosophy Review 51 (3):343-360.
    Peter Goldie’s account of grief as a narrative process that unfolds over time allow us to address the structure of self-understanding in the experience of loss. Taking up the Goldie’s idea that narrativity plays a crucial role in grief, I will argue that the experience of desynchronization and an altered relation to language disrupt even of our ability to compose narratives and to think narratively. Further, I will argue that Goldie’s account of grief as a narratively structured process focus on (...)
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  11.  8
    “Seeing-in” and Twofold Empathic Intentionality: A Husserlian Account.Zhida Luo - 2018 - Continental Philosophy Review 51 (3):301-321.
    In recent years, the phenomenological approach to empathy becomes increasingly influential in explaining social perception of other people. Yet, it leaves untouched a related and pivotal question concerning the unique and irreducible intentionality of empathy that constitutes the peculiarity of social perception. In this article, I focus on this problem by drawing upon Husserl’s theory of image-consciousness, and I suggest that empathy is characterized by a “seeing-in” structure. I develop two theses so as to further explicate the seeing-in structure in (...)
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  12.  13
    An Inquiry on Radical Empathy and the Phenomenological Reduction in Sartre and Merleau-Ponty.Elisa Magrì - 2018 - Continental Philosophy Review 51 (3):323-341.
    In this paper, I wish to explore the contribution of the phenomenological reduction to a distinct form of empathy, which has been identified and called by Ratcliffe :473–495, 2012) radical empathy. This form of empathy brings to light the sense of reality experienced by the subject rather than a mere mental state. However, I shall consider whether and how the phenomenological reduction allows different interpretations of the same experience, thereby impacting on our understanding of another’s sense of reality. Far from (...)
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  13.  3
    The Gift of Mexican Historicism.Carlos Alberto Sánchez - 2018 - Continental Philosophy Review 51 (3):439-457.
    The focus of this paper is Mexican historicism. It has three objectives: first, to introduce English-speaking readers to the nature and history of Mexican historicism; second, to defend Mexican historicism against the charges of relativism usually raised against historicism in general and “Mexican” philosophy in particular; and third, to argue for what I call the transcendental, or alternatively, “liberatory,” nature of Mexican historicism—a nature with philosophical and political consequences. The hope is that by making the clarifications and determinations made here, (...)
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  14.  2
    Abigail L. Rosenthal: A Good Look at Evil, New Edition.Steven G. Smith - 2018 - Continental Philosophy Review 51 (3):475-480.
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  15.  4
    Comedy Begins with Our Simplest Gestures: Levinas, Ethics, and Humor. [REVIEW]Tom Sparrow - 2018 - Continental Philosophy Review 51 (3):459-463.
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  16.  29
    Translation and Introduction: Alexandre Koyré’s “Hegel at Jena”.Doha Tazi - 2018 - Continental Philosophy Review 51 (3):361-400.
    This is a translation of Alexandre Koyré’s important, but overlooked essay “Hegel à Iéna.” The essay originally appeared in Alexandre Koyré, Etudes d’histoire de la pensée philosophique. A contribution to the philosophy of time, this essay had a profound but generally unrecognized influence on Alexander Kojève, Jean Hyppolite and Jacques Derrida.
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  17.  6
    Making Sense of Heidegger’s ‘Phenomenology of the Inconspicuous’ or Inapparent.Jason W. Alvis - 2018 - Continental Philosophy Review 51 (2):211-238.
    In Heidegger’s last seminar, which was in Zähringen in 1973, he introduces what he called a “phenomenology of the inconspicuous”. Despite scholars’ occasional references to this “approach” over the last 40 years, this approach of Heidegger’s has gone largely under investigated in secondary literature. This article introduces three different, although not necessarily conflicting ways in which these sparse references to inconspicuousness can be interpreted: The a priori of appearance can never be brought to manifestation, and the unscheinbar is interwoven with (...)
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  18.  1
    Words That Reveal: Jean-Yves Lacoste and the Experience of God.Robyn Horner - 2018 - Continental Philosophy Review 51 (2):169-192.
    Much of the contemporary discussion of religion seems to do away with the very possibility of revelation. In this article, I use Lacoste’s phenomenology of la parole to rethink a theology of revelation in terms of God’s personal self-giving in experience. After examining Lacoste’s views of the relationship between philosophy and theology, his liturgical reduction and what this means for an understanding of experience and knowledge, and his thought of la parole more broadly, I give critical consideration to how he (...)
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  19.  25
    The Joy of Desire: Understanding Levinas’s Desire of the Other as Gift.Sarah Horton - 2018 - Continental Philosophy Review 51 (2):193-210.
    In this paper, I argue that if we understand Levinas’s Desire of the Other as gift, we can understand it as joyful—that is, as celebratory. After presenting Levinas’s conception of Desire, I consider his claim, found in Otherwise than Being, that the self is a hostage to the Other, and I contend that, paradoxical as it may seem, being a hostage to the Other is actually liberating. Then, drawing on insights Richard Kearney offers in Reimagining the Sacred, I argue for (...)
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  20.  25
    On Nothing: Heidegger and Nishida.John W. M. Krummel - 2018 - Continental Philosophy Review 51 (2):239-268.
    Two major twentieth century philosophers, of East and West, for whom the nothing is a significant concept are Nishida Kitarō and Martin Heidegger. Nishida’s basic concept is the absolute nothing upon which the being of all is predicated. Heidegger, on the other hand, thematizes the nothing as the ulterior aspect of being. Both are responding to Western metaphysics that tends to substantialize being and dichotomize the real. Ironically, however, while Nishida regarded Heidegger as still trapped within the confines of Western (...)
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  21.  5
    Review of Phenomenology and the Arts, Ed. Peter R. Costello and Licia Carlson. [REVIEW]Christine Rojcewicz - 2018 - Continental Philosophy Review 51 (2):289-294.
    Through an exploration of the arts, Phenomenology and the Arts traces the relationship between phenomenology qua historical movement and qua descriptive method. Serving as an artistic undertaking, the phenomenological method itself echoes its content when describing artistic matters such as painting, drama, literature, and music. After establishing the thematics and structure of the volume, contributors analyze in rich and groundbreaking ways specifically Kant, Hegel, Husserl, Heidegger, Merleau-Ponty, and Derrida, and works of art, including select jazz composers, the visual arts of (...)
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  22.  22
    Making Sense of the Lived Body and the Lived World: Meaning and Presence in Husserl, Derrida and Noë.Jacob Martin Rump - 2018 - Continental Philosophy Review 51 (2):141-167.
    I argue that Husserl’s transcendental account of the role of the lived body in sense-making is a precursor to Alva Noë’s recent work on the enactive, embodied mind, specifically his notion of “sensorimotor knowledge” as a form of embodied sense-making that avoids representationalism and intellectualism. Derrida’s deconstructive account of meaning—developed largely through a critique of Husserl—relies on the claim that meaning is structured through the complication of the “interiority” of consciousness by an “outside,” and thus might be thought to lend (...)
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  23.  7
    The Real of the Rabble: Žižek and the Historical Truth of the Hegelo-Lacanian Dialectic.Zachary Tavlin - 2018 - Continental Philosophy Review 51 (2):269-288.
    In this essay I attempt to answer a fundamental question about Žižek’s heterodox reading of Hegel’s dialectic: What project sustains this reading in the first place? That is, what is at stake for Žižek himself? The purpose of this essay is to develop in this fashion a reading of Žižek, although not one that is necessarily meant to compete against other alternatives. My argument, then, is that Žižek’s ontological and hermeneutical project is ultimately political, that when Žižek says we need (...)
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  24.  15
    Book Review of Adrian Johnston’s, Irrepressible Truth : On Lacan’s “The Freudian Thing”. [REVIEW]Gregory Trotter - 2018 - Continental Philosophy Review 51 (2):295-299.
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  25.  13
    Against Levinas’ Messianic Politics: A Polemic.Jason Caro - 2018 - Continental Philosophy Review 51 (1):1-21.
    Blamelessly, most commentators attempt to deduce the political theory of Levinas from his interhuman philosophy. In contrast to the perceived state of ethical life in contemporary politics, the attractiveness of the asymmetric obligations owed by the ego to the Other make the deductive project seem urgent. But an inductive analysis of Levinas’ philosophy yields troubling prerequisites, including rigorous theocracy and a form of sociability in which no epistemological clarity is permitted that could determine in situ interpersonal duties. Such unfamiliar politics (...)
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  26.  19
    Nietzsche Beyond Correlationism: Meillassoux’s History of Modern Philosophy.C. J. Davies - 2018 - Continental Philosophy Review 51 (1):81-93.
    Quentin Meillassoux’s speculative materialism rests on the historical claim that European philosophy since Kant is “correlationist” in its denial that thought can know being as it is in itself rather than merely for us. But though the claim is central to Meillassoux, it has not been much explored in the literature on his work. This paper argues that Nietzsche does not fit so easily into Meillassoux’s story. Though there are certain superficially correlationist elements in Nietzsche’s thought, part of his core (...)
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  27.  11
    The Violence of the Ethical Encounter: Listening to the Suffering Subject as a Speaking Body.Dorothée Legrand - 2018 - Continental Philosophy Review 51 (1):43-64.
    How does the clinical encounter work? To tackle this question, the present study centers on the paradigmatic clinical encounter, namely, psychoanalysis, paradigmatic in that it is structured by the encounter itself. Our question thus becomes: how does the clinical encounter work, when its only modality is speech? By reading Jacques Lacan and Emmanuel Levinas together, we better identify how speech sets up as subjects those who address one another and how this subjectivation touches the suffering body specifically. In this framework, (...)
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  28.  10
    Process as Reality: Kierkegaard’s Aesthetic Approach to the Ethical.Michael J. Matthis - 2018 - Continental Philosophy Review 51 (1):23-41.
    This paper makes the point that Kierkegaard’s ideas concerning individuality cannot be understood clearly without placing them in the context of what I am calling ontological isolation. This means the radical deprivation by selfhood of every aspect of reality, to the point where not even the possibility or illusion of reality is available to the self. In this context the self is required to become itself, forming itself in and out of its own absolute nothingness, ontological destitution, or wrongness. With (...)
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  29.  5
    Gendlin’s Experiential Phenomenology of “Saying”.Robert C. Scharff - 2018 - Continental Philosophy Review 51 (1):111-121.
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  30.  10
    Thinking Emergence as Interaffecting: Approaching and Contextualizing Eugene Gendlin’s Process Model.Donata Schoeller & Neil Dunaetz - 2018 - Continental Philosophy Review 51 (1):123-140.
    Prior to A Process Model, Gendlin’s theoretical and practical work focused on the interfacing of bodily-felt meaningfulness and symbolization. In A Process Model, Gendlin does something much wider and more philosophically primary. The hermeneutic and pragmatist distinction between the concept of experience, on the one hand, and actual experiential process, on the other, becomes for Gendlin the methodological basis for a radical reconceptualization of the body. Wittgenstein’s formulation of “meaning” as “language-use in situations” is spelled out by Gendlin in embodied (...)
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  31.  37
    What is the Body Without Organs? Machine and Organism in Deleuze and Guattari.Daniel Smith - 2018 - Continental Philosophy Review 51 (1):95-110.
    In the two volumes which make up Capitalism and Schizophrenia, Deleuze and Guattari propose new concepts of “machine” and “organism.” The problem of the relationship between machines and organisms has a long philosophical history, and this essay treats their work as a contribution to this debate. It is argued that their solution to this problem is found in their difficult concept of the “body without organs,” a concept that is given some much-needed clarification in the essay. The first section details (...)
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  32.  12
    Evolution and the Meaning of Being: Heidegger, Jonas and Nihilism.Lawrence Vogel - 2018 - Continental Philosophy Review 51 (1):65-79.
    Hans Jonas accuses Heidegger of “never bring[ing] his question about Being into correlation with the testimony of our physical and biological evolution.” Neither the early nor later Heidegger has a “philosophy of nature,” Jonas charges, because Naturphilosophie demands a new concept of matter, a monistic account of cosmogony and evolution, and the grounding of ethical responsibility for future generations in an ontological “first principle.” Jonas’s ontological rethinking of Darwinism allows him to overcome the nihilism that a mechanistic interpretation of evolution (...)
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