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  1.  7
    To Have Done with the Transcendental: Deleuze, Immanence, Intensity.Brent Adkins - 2018 - Journal of Speculative Philosophy 32 (3):533-543.
    “Transcendental empiricism” is a handy catchphrase for describing the philosophy of Gilles Deleuze. It has the advantage of being paradoxical and also placing him in relation to Kant. As handy as it is, it is not without its difficulties. Chief among these difficulties is the precise nature of the “transcendental.” No doubt Deleuze chooses “transcendental empiricism” with Kant in mind, but there is also an important Sartrean element to his choice. In what follows I would like to take up the (...)
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  2.  3
    SPEP Co-Director's Address: Hesitation as Philosophical Method—Travel Bans, Colonial Durations, and the Affective Weight of the Past.Alia Al-Saji - 2018 - Journal of Speculative Philosophy 32 (3):331-359.
    It is, without a doubt, a difficult task to address at once the state of philosophy as embodied by the Society for Phenomenology and Existential Philosophy and the place of one’s own thought within it. This is the task that a co-director’s address tries to fill. Whether with a critical reexamination of the phenomenological mode of seeing distinctive of SPEP, of philosophical progress, or of the place of transcontinental philosophy, prior co-directors found ways to subtly chart the windings and turns (...)
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  3. Introduction.Alia Al-Saji & Andrew Cutrofello - 2018 - Journal of Speculative Philosophy 32 (3):325-330.
    Phenomenology has always dwelled on the borders. Its methods border on those of psychology, logic, and anthropology; its contents, on those of virtually every other discipline. From the beginning phenomenology has been concerned with beginnings and endings—temporal borders—and with finite and infinite forms. Philosophically, phenomenology borders on existentialism, hermeneutics, philosophy of religion, feminism, critical race theory, psychoanalysis, cognitive science, and other fields of inquiry. Such borders are obviously not well defined, which is not to say that they do not exist. (...)
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  4.  5
    Color-Blind Racism in Early Modernity: Race, Colonization, and Capitalism in the Work of Francisco de Vitoria.Ashley J. Bohrer - 2018 - Journal of Speculative Philosophy 32 (3):388-399.
    Chronological typologies of racial ideologies have always been somewhat controversial, but in contemporary academe, a general consensus has emerged, one that integrates the theories of Ladelle McWhorter, on the one hand, and Eduardo Bonilla-Silva, on the other hand. In this schema, the invention of racism in the early modern period was defined by morphological racism or, in McWhorter’s words, “physical appearance,”1 followed by the creation of a biological or scientific racism that can be roughly dated to the Industrial Revolution. After (...)
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  5.  5
    Black Infinity: Slavery and Freedom in Hegel's Africa.Andrea Long Chu - 2018 - Journal of Speculative Philosophy 32 (3):414-425.
    On February 21, 1860, on the eve of Southern secession, Lucius Quintus Cincinnatus Lamar II gave an impassioned speech in defense of American slavery on the floor of the U.S. House of Representatives. Nearing the climax of his argument, Lamar proposed to read from a book he described as “an imperishable monument of human genius.” According to this author, and here Lamar quoted at length, “The ‘natural condition’ itself is one of absolute and thorough injustice, contravention of the right and (...)
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  6.  5
    "Yes, the Whole Approach Is Questionable, Yes, False": Phenomenology and the New Realism.Matthew Coate - 2018 - Journal of Speculative Philosophy 32 (3):450-461.
    If the end of metaphysics is not upon us, then phenomenology must be at an end instead. Or so we are told, at least, by the “new realists,” or at least by some of the thinkers I’ll refer to using this term. And why shouldn’t we agree with them? If there’s anything at all to be said for the line of thinking that they advance, then today, we are at long last licensed to speak about beings once again; but apparently, (...)
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  7.  1
    Levinas on the Knife Edge: Body, Race, and Fascism in 1934.Christopher Cohoon - 2018 - Journal of Speculative Philosophy 32 (3):426-438.
    As a corrective to readers who come to Levinas only for the ethics of the face, it is sometimes pointed out that before Levinas was a philosopher of ethics he was a philosopher of transcendence. Yet we can go further: before Levinas was a philosopher of transcendence—of escape—he was a philosopher of inescapability and, in particular, of bodily inescapability. This idea, which I call “corporeal facticity,” was introduced in what is perhaps Levinas’s first piece of original philosophy, the remarkable and (...)
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  8.  4
    Adriana Cavarero and the Primacy of Voice.Fred Evans - 2018 - Journal of Speculative Philosophy 32 (3):475-487.
    In For More than One Voice, Adriana Cavarero argues that “voice” has primacy over other concepts characterizing human existence.1 She introduces this claim through an exegesis of Italo Calvino’s text “A King Listens”.2 The fictitious king, paranoid, insomniac, has reduced himself to a “great ear.” He no longer pays attention to the content of what his courtiers say to him. His ear picks up only the “vocal timbre of their voices.” This timbre is “artificial, false, ‘cold,’ like death.” But it (...)
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  9.  2
    Good Kid, M.A.A.D City: Kendrick Lamar's Autoethnographic Method. Haile - 2018 - Journal of Speculative Philosophy 32 (3):488.
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  10.  6
    Good Kid, M.A.A.D City: Kendrick Lamar's Autoethnographic Method.James B. Haile Iii - 2018 - Journal of Speculative Philosophy 32 (3):488-498.
    So much of Africana philosophical research and scholarship has focused on personal, anecdotal experiences to tell/disclose larger intellectual narratives of race, nation, history, time, and space.1 Yet the personal nature in which Africana philosophy articulates itself has often been seen as particular and not yet universal—in other words, not rightly or properly “philosophical.” But understood methodologically, the sort of introspection inherent in Africana philosophy becomes not only one way of “doing” philosophy but the grounding for philosophical insight.2 Kendrick Lamar’s album (...)
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  11.  5
    Philosophies or Phonographies? On the Political Stakes of Theorizing About and Through "Music".Robin James - 2018 - Journal of Speculative Philosophy 32 (3):499-513.
    Traditionally, in Anglo-American and Continental philosophy, music is addressed as the object of philosophical analysis: it is either a case study for developing broader, generalizable ideas about ontology, metaphysics, or ethics, or it is the thing that we apply philosophical methods and concepts to.1 It is the philosophy of music, remember. But in the last several decades philosophers in these traditions have increasingly taken “music” as a model for philosophical analysis: There is a branch of Deleuze studies dedicated to this; (...)
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  12.  8
    Decoloniality and Phenomenology: The Geopolitics of Knowing and Epistemic/Ontological Colonial Differences.Walter D. Mignolo - 2018 - Journal of Speculative Philosophy 32 (3):360-387.
    In the abstract I sent to the organizing committee of the Society for Phenomenology and Existential Philosophy, I announced that I would attempt a dialogue between phenomenology and decoloniality, understanding that both are theoretical frames by means of which transcendental phenomenology and the lifeworld, on the one hand, and modernity/coloniality, on the other, came into being. Phenomenology and transcendental consciousness/lifeworld are mutually constitutive. One cannot exist without the other; and so it is for the mutual constitution of decoloniality and modernity/coloniality. (...)
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  13.  3
    The Human as Double Bind: Sylvia Wynter and the Genre of "Man".Emily Anne Parker - 2018 - Journal of Speculative Philosophy 32 (3):439-449.
    Sylvia Wynter, novelist, dramatist, cultural critic, and philosopher, has called for a new poetics that “will have to take as its referent subject, that of the concrete individual human subject”. By “referent subject” Wynter means a shared sense, poetic in nature, that can nevertheless exclude many who are also expected to live it. Man, Wynter argues, as a referent subject first appeared in the Italian Renaissance. As Walter Mignolo has argued, this way of representing an individual is made visual in (...)
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  14.  3
    Husserlian Mereology and Intimate Community Membership.Sean Petranovich - 2018 - Journal of Speculative Philosophy 32 (3):462-474.
    Edmund Husserl’s understanding of personal communities as “personalities of a higher order” is controversial. He claims that these communities are intimately bound social groups that have their own memories and that they exhibit something like their own consciousness, self-consciousness, or self-awareness.1 For Husserl, PHO are communities of a “preeminent” or “outstanding” level, but it is not immediately clear what criteria to appeal to in understanding this preeminence.2 Interpretive disagreements on this topic suggest that there is an ambiguity in Husserl’s account. (...)
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  15.  2
    Heidegger on Kant, Finitude, and the Correlativity of Thinking and Being.Güçsal Pusar - 2018 - Journal of Speculative Philosophy 32 (3):400-413.
    My basic claim in this article is that Heidegger’s lifelong engagement with Kant’s critical philosophy displays a unity that consists in the development of a problem that concerns transcendental-critical methodology at a fundamental level. My goal is therefore simultaneously interpretative and systematic: I will both trace out a trajectory for a unitary interpretation of Heidegger’s reading of Kant and show that the problem that animates this reading concerns at bottom the methodological resources and limitations of a transcendental grounding of ontology. (...)
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  16. Personal Identity and Cultural Multiplicity From a Bergsonian Point of View.Frédéric Seyler - 2018 - Journal of Speculative Philosophy 32 (3):514-521.
    Individual identity and the multiplicity of cultural factors that “influence” the individual obviously raise the question of who we are as persons. But it is equally obvious that such individual reality is temporal, thereby constituting individual history. The latter seems to be like a Heraclitean flux where change is the only constant. In other words, since we never cease to change—even imperceptibly—shouldn’t we conclude that we never remain identical to ourselves in such a process of becoming? To use a concept (...)
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  17.  7
    Freud Beyond Foucault: Thinking Pleasure as a Site of Resistance.Robert Trumbull - 2018 - Journal of Speculative Philosophy 32 (3):522-532.
    As Derrida showed in a later essay on Foucault’s relationship to psychoanalysis, Foucault displayed a marked ambivalence toward Freud, sometimes putting him on the side of the exclusion of madness and sometimes putting him on the side of those eager to listen to it. Yet, in the final stages of Foucault’s work, this ambivalence hardened into a resistance. By the time of The History of Sexuality, Volume 1, Freud is situated squarely on the side of power. It is precisely in (...)
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  18. Diversity" as "Poise": Toward a Renewed "Ethics of Diversity.Amrita Banerjee - 2018 - Journal of Speculative Philosophy 32 (2):243-262.
    With increasing awareness of social pluralism and a greater number of academic institutions committing to it, "diversity" figures heavily in contemporary academic contexts of the United States. This essay is a philosophical interrogation of diversity and intends to reveal certain undertheorized dimensions of the concept. Attending to these dimensions can potentially refashion an institutional space such that it is better able to sustain diversity on a long-term basis. While my analysis speaks directly to institutions of higher learning in the United (...)
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  19.  2
    The Environmental Conditions of Agency: John Dewey and Jane Jacobs on Diversity and the Modern Urban Landscape.Whitney Howell - 2018 - Journal of Speculative Philosophy 32 (2):263-284.
    The rapid industrialization of the nineteenth century transformed conditions of life in the Western world. It made possible an unprecedented scale of production that demanded new forms of labor and continuous innovation and populated the landscape with evidence of technological prowess. These dramatic changes affected how individuals conceived of themselves and their capabilities. On the one hand, they augmented the power of the individual in relation to the world: scientific discoveries and technological innovations brought natural forces under human control and (...)
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  20.  3
    Royce on Self and Relationships: Speaking to the Digital and Texting Self of Today.Jacquelyn Ann Kegley - 2018 - Journal of Speculative Philosophy 32 (2):285-303.
    Technology brings both positive and negative benefits for humankind. It is not surprising, then, that the new technologies of the Internet, social media, and the ever-present cell phone incite some serious philosophical questions. These questions center on concepts of self and relationships with self and others. First, how is Internet and phone technology impacting our concept of the self? Second, how has this technology changed the way we relate to each other? What kind of sense of community and understanding of (...)
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  21.  1
    Lingering: Pleasure, Desire, and Life in Kant's Critique of Judgment.Robert Lehman - 2018 - Journal of Speculative Philosophy 32 (2):217-242.
    So just what Dante scorns as unworthy alike of heaven and hell, Botticelli accepts, that middle world in which men take no side in great conflicts, and decide no great causes, and make great refusals.In what follows, I examine a notion of desire that, I shall claim, is implicit in Immanuel Kant's theorization of aesthetic judgment in the Critique of Judgment.1 At first, this undertaking is likely to seem misguided. After all, Kant grounds his attempt to provide an a priori (...)
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  22.  1
    The Potentiality of Apperception.Rasmus Ugilt - 2018 - Journal of Speculative Philosophy 32 (2):304-322.
    One of the more interesting philosophical debates today centers on the concept of potentiality. The Italian philosopher Giorgio Agamben has been one of the main driving forces behind the renewed interest in the concept, as he has made his own particular understanding of potentiality a crucial tool for his analyses in the book series on Homo Sacer.1 Agamben developed his understanding of potentiality through a striking reading of Aristotle that goes against the grain of certain generally accepted truths of Aristotelianism. (...)
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  23.  3
    The Actuality of Philosophy Thought Over Once Again.Vincent M. Colapietro - 2018 - Journal of Speculative Philosophy 32 (1):3.
    While the title of this article in part echoes that of Theodor Adorno's inaugural address at the University of Frankfurt in 1931, the article itself carries more echoes of G. W. F. Hegel than of a thinker who was one of his most able critics and penetrating expositors. In the end, however, my position is closer to that of Adorno and, indeed, William James and John Dewey than Hegel: "If, with the disintegration of all security within great philosophy, experiment makes (...)
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  24.  4
    Looking Back From the Year 2117: America, Philosophy, and Hope.Megan Craig - 2018 - Journal of Speculative Philosophy 32 (1):21.
    The glories strung like beads on my smallest sights and hearings, on the walk in the street and the passage over the river, The current rushing so swiftly and swimming with me far away, The others that are to follow me, the ties between me and them, The certainty of others, the life, love, sight, hearing of others.In 1996 Richard Rorty wrote a short article entitled "Looking Backwards from the Year 2096." He begins his analysis of how America has shifted (...)
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  25.  2
    Academic Philosophy and the Pursuit of Genuine Dialogue: Embracing Radical Friction.Lori Gallegos de Castillo - 2018 - Journal of Speculative Philosophy 32 (1):92.
    Academic philosophy in the United States is largely lacking in diversity.1 A lack of diversity among practitioners is likely both a cause and a consequence of a persistent lack of diversity in the work that makes up the canon, many college syllabi and textbooks, top-tier journal publications, and the areas of specialization represented in most philosophy departments. This situation inevitably results in a discipline that does not adequately reflect or address the experiences, concerns, and perspectives of many people outside of (...)
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  26.  2
    Filling the Hole in Sense: Between Art and Philosophy.Robert E. Innis - 2018 - Journal of Speculative Philosophy 32 (1):50-69.
    On the last page of the chapter "The Challenge to Philosophy," in Dewey's 1934 Art as Experience, we find the following passage: "My intention throughout this chapter has not been to criticize various philosophies of art as such, but to elicit the significance that art has for philosophy in its broadest scope. For philosophy like art moves in the medium of imaginative mind, and, since art is the most direct and complete manifestation there is of experience as experience, it provides (...)
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  27.  1
    Filling the Hole in Sense: Between Art and Philosophy. Innis - 2018 - Journal of Speculative Philosophy 32 (1):50.
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  28.  4
    Africana Philosophy as Prolegomenon to Any Future American Philosophy.Amir R. Jaima - 2018 - Journal of Speculative Philosophy 32 (1):151.
    There is a paradox at the heart American philosophy that demands confrontation: while it implicitly purports to be a progressive cultural phenomenon—increasing knowledge and thereby contributing to the moral universe's "arc toward justice"—a racist discourse, as inextricable as a shadow, silently subtends the intellectual landscape.1 This is not merely a political concern, a lament about the demographics of the academy. The generous scholar, of course, might concede that there exists a body of figures and texts that make up something like (...)
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  29.  2
    Giving Voice to Philosophy.John Lysaker - 2018 - Journal of Speculative Philosophy 32 (1):131.
    Are we reduced to the dilemma of either the predicable or the ineffable?Bear with me: I rarely feel as if extant debates allow me to situate myself, so permit me a different course. Resolutions: Philosophy moves across a scene of voices, perhaps despite "philosophy," which has proved, in certain ways, disinterested in voice, in its inevitable particularities, averse, perhaps, to how voice calls attention to itself—as if that were a distraction, at best an ornament, but even then, an impurity in (...)
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  30.  2
    In Praise of Pagan Virtues: Toward a Renewed Philosophical Pedagogy.Mary Magada-Ward - 2018 - Journal of Speculative Philosophy 32 (1):200.
    It is my claim that an essential part of our obligation as teachers and scholars of philosophy is to cultivate in ourselves and our students a sense of wonder—or what Dewey calls "the old pagan virtue" of gratitude —in the very possibility of human flourishing and scientific discovery.1 In advancing this claim, I am not asking philosophers to abdicate our traditional, and always necessary, critical role.2 Instead, I am urging us to remember that the ultimate point of criticism is to (...)
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  31.  10
    New Descriptions, New Possibilities.Lee A. Mcbride Iii - 2018 - Journal of Speculative Philosophy 32 (1):168-178.
    In “Race, Multiculturalism, and Democracy,” Robert Gooding-Williams offers an insight. He writes: “Our sense of ourselves and of the possibilities existing for us is, to a significant degree, a function of the descriptions we have available to us to conceptualize our intended actions and prospective lives. . . . ‘Hence if new modes of description come into being, new possibilities of action come into being in consequence.’” In this article, I discuss the philosopher’s role in the articulation of new descriptions (...)
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  32.  3
    Force, Nonviolence, and Communication in the Pragmatism of Bhimrao Ambedkar.Scott R. Stroud - 2018 - Journal of Speculative Philosophy 32 (1):112.
    Pragmatism, assumed to be mostly American in its most important forms, is said to be especially focused on issues of community. In the political realm, certain forms of communal interaction are praised under the rubric of "democracy." John Dewey extols free communication in Experience and Nature and attempts to define democracy "as a way of life" in texts as early as his 1888 "Ethics of Democracy" or as late as his 1939 "Creative Democracy—The Task Before Us." Central to such a (...)
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  33.  3
    Lost, Looking Around, and Looking Ahead.John J. Stuhr - 2018 - Journal of Speculative Philosophy 32 (1):35.
    More than one hundred years ago in a 1917 essay titled "The Need for a Recovery of Philosophy," American philosopher John Dewey wrote: I believe that philosophy in America will be lost between chewing a historic cud long since reduced to woody fibre, or an apologetics for lost causes, or a scholastic, schematic formalism, unless it can somehow bring to consciousness America's own needs and its own implicit principle of successful action. This need and principle, I am convinced, is the (...)
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  34.  1
    Tasks of Philosophy - Looking Ahead: Editor's Introduction.John J. Stuhr - 2018 - Journal of Speculative Philosophy 32 (1):1.
    The articles that follow, richly interwoven and marked by a great many cross-references and efforts to think together, all consider the tasks, challenges, and possibilities for philosophy—different philosophies—in the future. All manifest a constructive or reconstructive orientation toward multiple, overlapping aspects of this topic. These include political opportunities and responsibilities of philosophy and philosophers in the face of cultural silencings and silences, presences and absences, and dominations and struggles; ethical challenges of transformation in light of histories of complicities and lineages (...)
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  35.  3
    Border Arte Philosophy: Altogether Beyond Philosophy.Nancy Tuana & Charles Scott - 2018 - Journal of Speculative Philosophy 32 (1):70.
    Only what has no history is definable.He who fights with monsters should look to it that he himself does not become a monster. And when you gaze long into an abyss the abyss also gazes into you.We enter the silence, go inward, attend to feelings and to the inner cenote, the creative reservoir where earth, female, and water energies merge. Through our artworks we cross the border into other subjective levels of awareness, shift into different and new terrains of Mestizaje.Some (...)
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  36. Trump, Propaganda, and the Politics of Ressentiment.Cory Wimberly - 2018 - Journal of Speculative Philosophy 32 (1):179.
    This article frames Trump's politics through a genealogy of propaganda, going back to P.T. Barnum in the 19th century and moving through the crowd psychologist Gustave Le Bon and the public relations counsel Edward Bernays in the 20th. This genealogy shows how propaganda was developed as a tool by eager professionals who would hire themselves to the elite to control the masses. Trump’s propaganda presents a break in that he has not only removed professionals from control over his propaganda, he (...)
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