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  1. Interpreting Unamuno’s Quixotism as a Religion.Mariana Alessandri - 2018 - Philosophy Today 62 (3):899-919.
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  2.  1
    Aleatory Feminism in Emanuela Bianchi’s The Feminine Symptom.Cinzia Arruzza - 2018 - Philosophy Today 62 (3):1019-1024.
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  3.  4
    Beyond Acting and Being Acted Upon.Emanuela Bianchi - 2018 - Philosophy Today 62 (3):1025-1036.
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  4. Sovereign Power, Sovereign Justice.Arianne Françoise Conty - 2018 - Philosophy Today 62 (3):939-958.
    In his book Political Theology, Carl Schmitt compared the freedom of God over and beyond the laws of nature to sovereign power, understood as transcending the laws of the state. Philosopher Jacques Derrida has argued that such a Schmittian political theology undermines the possibility of democracy from within. Yet in this paper I would like to develop Derrida’s understanding of justice in order to show that it functions in a similar way to Schmitt’s understanding of sovereign power. Because justice is (...)
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  5.  2
    Merleau-Ponty’s Aesthetic Interworld.Anya Daly - 2018 - Philosophy Today 62 (3):847-867.
    The overall aim of this paper is to defend the value of the arts as uniquely instructive regarding philosophical questions. Specifically, I aim to achieve two things: firstly, to show that through the phenomenological challenge to dualist and monist ontologies the key debate in aesthetics regarding subjective response and objective judgment is reconfigured and resolved. I argue that Merleau-Ponty’s analyses complement and complete Kant’s project. Secondly, I propose that through Merleau-Ponty’s phenomenological interrogations of the creative process the broader issue of (...)
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  6.  2
    Ricoeur and Anglo-American Political Philosophy.Dries Deweer - 2018 - Philosophy Today 62 (3):803-821.
    It is a common conviction that Ricoeur’s main contribution to Anglo-American political philosophy is to be found in the dialogue he tried to establish between liberalism and communitarianism. I argue that the depth of Ricoeur’s political philosophy is better served by situating it not only with regard to liberalism and communitarianism, but especially with regard to republicanism. This article shows how Ricoeur’s political philosophy—with its focus on the so-called “political paradox”—contains the main components of contemporary republicanism, with its stress on (...)
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  7.  4
    “Infinite Responsibility” and the Pitfall of Negation.Iddo Dickmann - 2018 - Philosophy Today 62 (3):765-783.
    I shall show that Levinas’s idea of infinite responsibility draws on Blanchot’s mechanism of “worklessness” which in turn explicitly draws on Gide’s mechanism of retroaction and the mise en abyme—a story that doubles itself within itself—which the latter accounts for. However, a false picture of mise en abyme and worklessness brought Levinas to two interrelated misconceptions. First, of the act of responsibility as inherently futile. Second, of repetition as “mechanical,” comprising instances which are allocated to pre-established loci upon a plenitude: (...)
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  8. The Phenomenological Reduction and the Revolutionary Sensibility.Bernard Flynn - 2018 - Philosophy Today 62 (3):959-968.
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  9.  2
    The Limits of Experience.A. Özgür Gürsoy - 2018 - Philosophy Today 62 (3):869-888.
    In Foucault’s theoretical writings, the problem of experience occurs in two shapes: his discussions of “limit-experience” and his definition of “experience.” In this article, I propose an interpretation of the concept of “limit-experience” in Foucault’s historiography according to which experience is already limit-experience, and not its static and confining other. I claim that Foucault’s concept of experience involves spatially and temporally indexed, rule-governed practices and that his interrogation of experience becomes critical not by referring to some other of reason but (...)
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  10.  4
    What Is Metaphysics? Original Version / Was Ist Metaphysik? Urfassung.Martin Heidegger, Dieter Thoma, Ian Alexander Moore & Gregory Fried - 2018 - Philosophy Today 62 (3):733-751.
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  11.  2
    On the Ontological Origins of Ethics.François Jaran - 2018 - Philosophy Today 62 (3):785-801.
    Heidegger’s critique addressed to philosophical anthropology often leads readers to forget the importance of the question of human beings in his writings. The recent publication of the Black Notebooks and some unpublished lectures shed new light on these philosophical problems and help us define more clearly what it would mean to develop the foundation of anthropological knowledge ontologically. This paper argues that while dealing with mythical existence and with the difference between animals and human beings, Heidegger seized the opportunity to (...)
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  12. Symptoms of Interruption.Christopher P. Long - 2018 - Philosophy Today 62 (3):1009-1018.
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  13.  4
    Derrida, Time, and Infinite Finitude.Ian Maclachlan - 2018 - Philosophy Today 62 (3):921-937.
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  14.  1
    The Repetition of a Singularity.Stefano Micali - 2018 - Philosophy Today 62 (3):987-1007.
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  15.  3
    The Issue of Novelty in Husserl’s Analysis of Absolute Time-Constituting Consciousness.Max Schaefer - 2018 - Philosophy Today 62 (3):969-986.
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  16.  2
    Venturing to the Brink of Philosophy.Dieter Thomä, Ian Alexander Moore & Gregory Fried - 2018 - Philosophy Today 62 (3):753-764.
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  17.  5
    Why Kant Never Mentioned Paedophilia.Philippe Van Haute - 2018 - Philosophy Today 62 (3):889-897.
    Why does Kant, who extensively wrote on sexual life in all its diversity, never mention paedophilia? I elaborate a hypothesis on the basis of the work of Foucault and Hacking: paedophilia as a “possibility of personhood” only came into being at the end of the nineteenth century. This “possibility” is linked to the introduction of a “deployment of sexuality” over and against a “deployment of alliance.” It is only at the very moment that sexuality starts being conceived in terms of (...)
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  18.  1
    God is Death.Facundo Vega - 2018 - Philosophy Today 62 (3):823-845.
    Leo Strauss’s critical engagement with Martin Heidegger’s thought is widely recognized. Central to Strauss’s depiction of Heidegger’s intellectual and political failures is the latter’s disdain for political philosophy. For Strauss, in fact, Heidegger overlooked important inquiry into the good political order insofar as he replaced political philosophy with a belief in Dasein’s finitude as key to attaining a virtuous life. However, Strauss’s unfavorable rendition of Heidegger’s mortalism, the article explains, neglects esoteric maneuvers—imbued with political inflections—advanced by the author of Sein (...)
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  19.  3
    God is Death.Facundo Vega - 2018 - Philosophy Today 62 (3):823-845.
    Leo Strauss’s critical engagement with Martin Heidegger’s thought is widely recognized. Central to Strauss’s depiction of Heidegger’s intellectual and political failures is the latter’s disdain for political philosophy. For Strauss, in fact, Heidegger overlooked important inquiry into the good political order insofar as he replaced political philosophy with a belief in Dasein’s finitude as key to attaining a virtuous life. However, Strauss’s unfavorable rendition of Heidegger’s mortalism, the article explains, neglects esoteric maneuvers—imbued with political inflections—advanced by the author of Sein (...)
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  20.  3
    Adriana Cavarero, Inclinations: A Critique of Rectitude.Lucy Benjamin - 2018 - Philosophy Today 62 (2):651-652.
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  21.  4
    On Learning to Hear Ethical Loneliness.Bettina Bergo - 2018 - Philosophy Today 62 (2):665-673.
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  22.  7
    The Singularity and the Human Condition.Roger Berkowitz - 2018 - Philosophy Today 62 (2):337-355.
    Hannah Arendt's The Human Condition is frequently read as offering a “theory” of what it means to be human. But the bite of Arendt’s book is to think through the transformation of the human condition in the modern age. She argues that the rise of a scientific worldview fundamentally alters the earthly and worldly conditions in which human beings live. Since humans are conditioned beings, the change from our pre-modern subjection to fate to our modern human capacity to create a (...)
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  23.  1
    Invisible Tears and Voices Unheard.Robert Bernasconi - 2018 - Philosophy Today 62 (2):675-682.
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  24.  4
    Superfluity and Precarity.Peg Birmingham - 2018 - Philosophy Today 62 (2):319-335.
    In this essay I take up Butler’s and Arendt’s respective accounts of the production of precarity and superfluity, asking whether they are proximate accounts, as they seem to be, or whether Butler’s turn to precarity misses the radical nature of Arendt’s genealogy of the production of superfluity, a genealogy that begins at the inauguration of modernity, attempts to find a “perfect superfluousness” in the death camps, and continues unabated in the contemporary global world. Reading Arendt against Butler, I argue that (...)
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  25.  5
    Hannah Arendt and Edward Said.Peter Burdon - 2018 - Philosophy Today 62 (2):377-395.
    In this essay, I focus on the extent to which the condition of exile influenced the way Hannah Arendt and Edward Said engaged with the Israeli-Palestinian conflict and concepts of Binationalism. Part one is largely biographical and narrates the conditions under which both parties went into exile and they ways exile influenced their intellectual development and identity. Part two analyses Arendt’s early Jewish writings and the ways she sought to affirm notions of equality and Binationalism as a method for protecting (...)
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  26.  5
    Political Agents as Relational Selves.Nicole Dewandre - 2018 - Philosophy Today 62 (2):493-519.
    In this article, I argue that Hannah Arendt’s well-known but controversial distinction between labour, work, and action provides, perhaps unexpectedly, a conceptual grounding for transforming politics and policy-making at the EU level. Beyond the analysis and critique of modernity, Arendt brings the conceptual resources needed for the EU to move beyond the modern trap it fell into thirty years ago. At that time, the European Commission shifted its purpose away from enhancing interdependence among Member States with a common market towards (...)
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  27.  3
    Public Happiness.Olivia Guaraldo - 2018 - Philosophy Today 62 (2):397-418.
    The aim of this article is to revisit public happiness as Arendt develops it explicitly in On Revolution—and implicitly elsewhere throughout her oeuvre—in order to philosophically evaluate its ability to beget a political-theoretical framework able to relate politics to an “affective realignment,” alternative to the hegemonic paradigms of “againstness” and “resistance.” I will analyze the Arendtian theoretical framework regarding action, freedom, and happiness in its relation to the thinker’s political ontology, testing its ability to restore for us a political imaginary (...)
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  28. The Glory of Signification.James Hatley - 2018 - Philosophy Today 62 (2):683-693.
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  29.  14
    Neoliberalism and the Future of Democracy.Travis Holloway - 2018 - Philosophy Today 62 (2):627-650.
    This paper describes neoliberalism and summarizes new works on democracy in Continental philosophy. Unlike laissez-faire or liberal economic theory—a “leave us alone” strategy in which the state does not interfere with private enterprise—neoliberal governments use the resources of the state to assist the market directly and employ the market to direct or oversee the resources of the state. Alongside neoliberal government, and in its wake, is a society in which the guiding axioms for each human being are self-entrepreneurship and competition. (...)
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  30.  3
    In the Present Tense.Ari-Elmeri Hyvönen & Charles Barbour - 2018 - Philosophy Today 62 (2):299-317.
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  31. Butler’s Arendt.Catherine Kellogg - 2018 - Philosophy Today 62 (2):357-376.
    This article explores Judith Butler’s reinterpretation of Hannah Arendt’s work in terms of the question of dispossession. By paying attention to the changes in voice and tone in Arendt’s work, Butler has brought forward a reading of Arendt that we have not seen before, and one that we have maybe never needed so much.
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  32.  2
    Difference and Dependency, Violence and Sublimation.Leonard Lawlor - 2018 - Philosophy Today 62 (2):607-617.
    This essay assesses Kelly Oliver’s long publication career by focusing on two novel ideas we find in her work. Both are ideas belonging to the new kind of ethics Oliver envisions. On the one hand, there is the idea of dependency. Through dependency, she aims to ground an obligation to care for the ones who provide the care to the dependents. The second idea is sublimation. Through her studies of psychoanalysis, Oliver shows that sublimation allows the subject to distance herself (...)
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  33. Arendt and the Pilgrims.James Martel - 2018 - Philosophy Today 62 (2):551-571.
    Although Arendt rejects all manifestations of what she calls “the absolute,” the way that theology trumps politics, she yet overlooks the theological basis of one of her most cherished models of political origins, the story of the Mayflower Compact. Arendt sees the Mayflower Compact as affording a basis for a community that is joined only through mutual promising, allowing a maximal amount of individualism and struggle within a collectively determined entity. Yet she downplays the role that theology serves in supporting (...)
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  34.  2
    Robert C. Scharff, How History Matters to Philosophy: Reconsidering Philosophy’s Past After Positivism.Pascal Massie - 2018 - Philosophy Today 62 (2):653-660.
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  35.  2
    Rethinking Response Ethics.Kelly Oliver - 2018 - Philosophy Today 62 (2):619-626.
    Working against both Hegelian recognition and ethics based on vulnerability, I argue for response ethics or an ethics of ambivalence. While the ideal of mutual recognition is admirable, in practice, recognition is experienced as conferred by the very groups and institutions responsible for withholding it in the first place. In other words, recognition is distributed according to an axis of power that is part and parcel of systems of dominance and oppression. I both challenge the concept of vulnerability as exclusive (...)
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  36.  5
    Truth and Truthfulness in Politics.Valeria Pashkova & Mikhail Pashkov - 2018 - Philosophy Today 62 (2):447-470.
    In light of the recent debate over post-truth or post-fact politics, Arendt’s work provides important insights on the relationship between truth and politics. While some scholars argue that Arendt regards truth as antagonistic to politics, others focus on her notion of truth of facts in politics. We assert that, for Arendt, truthfulness is essential for politics, but the truthfulness of political actors involves more than the willingness to acknowledge and recognise facts. We read Arendt’s essay “Socrates” and elicit three expectations (...)
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  37.  1
    Words Crumbled in My Mouth Like Rotten Mushrooms.Jana V. Schmidt - 2018 - Philosophy Today 62 (2):521-549.
    A near exclusive focus on Hannah Arendt’s concept of forgiveness from her major work The Human Condition has obscured the equally important model of reconciliation in her writings on aesthetics and in her Thought Notebook. By engaging Arendt in a dialogue with her contemporaries and friends Ingeborg Bachmann and Hermann Broch, on the one hand, and with the classic thinkers of tragedy, Aristotle and Goethe, on the other hand, I show how reconciliation responds to the situation of fatherlessness after 1945 (...)
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  38.  2
    Patrick Hayes and Jan Wilm, Eds., Beyond the Ancient Quarrel: Literature, Philosophy, and J. M. Coetzee.Gabriel Serbu - 2018 - Philosophy Today 62 (2):661-663.
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  39.  4
    Building Worlds/Thinking Together About Ethical Loneliness.Jill Stauffer - 2018 - Philosophy Today 62 (2):717-731.
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  40.  3
    Method Woes.Yannik Thiem - 2018 - Philosophy Today 62 (2):695-705.
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  41.  6
    Responding to Ethical Loneliness.Krista K. Thomason - 2018 - Philosophy Today 62 (2):707-715.
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  42. Arendt’s Apology.Michael Ure - 2018 - Philosophy Today 62 (2):419-446.
    In 1967, Hannah Arendt published an essay with the deceptively simple title “Truth and Politics”. Most scholarly discussions of her essay consider her distinction between a traditional political art of limited, deliberate, strategic lying and modern, organised, global lying and self-deception and then evaluate her qualified defence of the virtues of mendacity. This article suggests, however, that her essay has a much broader ambit: viz., to defend the political value of truth-telling. The main purpose of this article is to demonstrate (...)
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  43.  1
    Roman Civil Religion and the Question of Jewish Politics in Arendt.Miguel Vatter - 2018 - Philosophy Today 62 (2):573-606.
    This article discusses the question of how Arendt’s mature “neo-Roman” republican political theory relates to her early. It argues that her early reflections on the problem of Jewish politics in modernity already adopt one of the main pillars of her later republican political theory, i.e., the substitution of federalism for sovereignty. The article puts forth the hypothesis that Arendt’s republicanism takes up the idea that Romans and Jews, during their republican periods, both held a “civil” conception of religion. Arendt’s conception (...)
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  44.  1
    Arendt and Rhetoric.Anna Yeatman - 2018 - Philosophy Today 62 (2):471-492.
    Rhetoric concerns how in speech human beings open up a place for civil possibility, a place where, as a community of speakers and hearers, they engage with questions of how best to conceive and respond to challenges arising out of the world that they share. In rhetoric the community of speakers and hearers is not only called into being but so too the nature of the topos or place that is shared, a determination that is timely or historical. The recent (...)
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  45.  4
    Event, Death, and Poetry.Harris B. Bechtol - 2018 - Philosophy Today 62 (1):253-268.
    Since Heidegger, at least, the theme of the event has become a focal point of current debate in continental philosophy. While scholars recognize the important contributions that Jacques Derrida has made to this debate, the significance of his considerations of the death of the other for his conception of the event has not yet been fully appreciated. This essay focuses on Derrida’s efforts to develop the notion of the event in reference to the death of the other through his engagement (...)
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  46.  2
    Introduction.Peg Birmingham - 2018 - Philosophy Today 62 (1):1-1.
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  47.  8
    Justice and Mercy.Jeffrey Bloechl - 2018 - Philosophy Today 62 (1):137-148.
    To act mercifully is to do more than what is required for justice. The act appears as a positive exception to the rule of law, and thus exhibits an intentionality irreducible to consciousness of a social or political order. In this philosophy of Levinas, occasional references to mercy shed some light on the goodness of the good that is otherwise occluded by overt concentration on social or political justice. However, Levinas’s account of the act itself is not entirely convincing, and (...)
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  48.  12
    Race and Method.Tina Fernandes Botts - 2018 - Philosophy Today 62 (1):51-72.
    Methodological tools for doing philosophy that take into account the historical context of the phenomenon under consideration are arguably better suited for examining questions of race and gender than acontextual or ahistorical methodological tools. Accordingly, Rebecca Tuvel’s “defense” of so-called transracialism arguably veers off track to the extent that it relies on acontextual and ahistorical tools. While Tuvel argues, largely relying on such tools, that so-called transracialism is both metaphysically possible and ethically permissible, from a perspective that factors in context (...)
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  49.  9
    Paul Ricœur and the “Theological Turn” in French Phenomenology.Eileen Brennan - 2018 - Philosophy Today 62 (1):163-179.
    Dominique Janicaud considered Paul Ricœur an ally in the dispute with those who, like Emmanuel Lévinas and Jean-Luc Marion, allegedly failed to keep phenomenology within its proper methodological limits. Janicaud also claimed to have been guided by Ricœur when it came to developing positive proposals for the future direction of phenomenology. This paper argues, however, that Janicaud misinterpreted key passages in works by Ricœur that address phenomenological issues. It also offers alternative readings which take account of the wider context. Thus, (...)
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  50.  6
    History as Chiasm, Chiasm as History.Larry Alan Busk - 2018 - Philosophy Today 62 (1):285-298.
    This paper connects Merleau-Ponty’s conception of chiasm with his philosophy of history. I argue that history gives us an exemplary form of a chiastic relation and that Merleau-Ponty presages his later ontology of flesh when he investigates the paradox of thinking history. In brief, the paradox is this: history takes on significance only in light of a given reflection on it. At the same time, “the given reflection” is overlaid and shot through with historical meaning and is nothing but the (...)
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  51.  5
    There’s No Regime Beyond Representation.Michaela Fiserova - 2018 - Philosophy Today 62 (1):215-234.
    The paper invites a rethink of the political conception of Jacques Rancière, a philosopher who devoted considerable reflexion to the problem of the sharing of the sensible. Rancière proposes considering the aesthetic regime without the concept of representation. According to the author, this leads him to a paradox: on the one hand, he states that the aesthetic regime takes images for art; on the other hand, he doesn’t pay attention to the fact that it shouldn’t be possible to conceive of (...)
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  52.  16
    Thinking Through Rejections and Defenses of Transracialism.Lewis R. Gordon - 2018 - Philosophy Today 62 (1):11-19.
    This article explores several philosophical questions raised by Rebecca Tuvel’s controversial article, “In Defense of Transracialism.” Drawing upon work on the concept of bad faith, including its form as “disciplinary decadence,” this discussion raises concerns of constructivity and its implications and differences in intersections of race and gender.
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  53.  8
    Poetry as Dark Precursor.Joshua M. Hall - 2018 - Philosophy Today 62 (1):235-251.
    The present article utilizes the Nietzschean “poetics” distilled from Nietzsche’s Gay Science as an interpretive strategy for considering Deleuze’s essay “Literature and Life” in Essays Critical and Clinical. The first section considers Deleuze’s overarching project in that essay, and then repositions his thought from literature in general to “poetry” in particular, indicating both resonances between Deleuze’s understanding of “literature” and Nietzsche’s understanding of “poetry” as well as their dissonances. The second section focuses on the places in Deleuze’s analyses where he (...)
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  54.  17
    Engaging with Race Theory.Sabrina L. Hom - 2018 - Philosophy Today 62 (1):31-50.
    Rebecca Tuvel’s controversial “In Defense of Transracialism” has been criticized for a lack of engagement with critical race theory. Disengagement with salient material on race is a consistent feature of the philosophical conversation out of which it arises. In this article, I trace the origins of feminist philosophy’s disengaged and distorted view of “transracialism” and racial passing through the work of Janice Raymond, Christine Overall, and Cressida Heyes, and consider some of the relevant work on passing that is omitted in (...)
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  55.  2
    A Poststructuralist Interpretation of Art.Lode Lauwaert - 2018 - Philosophy Today 62 (1):199-214.
    Among the French philosophers who discuss the literature of writer Marquis de Sade, Maurice Blanchot presents a unique interpretation. For Blanchot, literature is the theme par excellence on which his entire oeuvre has been built. It is not, however, the case that Blanchot reads several literary forms and invents new concepts to map out a certain form of literature. His thinking about literature is indeed accompanied by an ideal and his interest goes out to a particular kind of writer, namely (...)
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  56.  6
    Was There a Theological Turn in Phenomenology?Ian Leask - 2018 - Philosophy Today 62 (1):149-162.
    This article examines the possibility that phenomenology was “always already” a theological enterprise, by outlining some of the foundational criticisms levelled by Michel Foucault and Louis Althusser. For both thinkers, the phenomenological stress on “lived experience” grants an undue primacy to the realm of “interiority”; as a result, subjectivity is left, not just reified, but also deified. By contrast, both Foucault and Althusser will argue for understanding the subject as constituted rather than constitutive; philosophy’s task, accordingly, is to delineate the (...)
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  57.  3
    The Passion of Grace.Felix Ó Murchadha - 2018 - Philosophy Today 62 (1):119-136.
    This paper shows how turns in theology in early Modernity and in the last century framed the context of distinct philosophical understandings of the self. Focusing on the concept of “pure nature,” the foreshadowing of philosophical themes in theology is shown. It is further argued that while the modern self emerging from certain early Modern theological discourses from Suárez, through Descartes to Kant was deeply implicated in Stoic apatheia, the self which arises from a phenomenological rethinking of the place of (...)
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  58.  5
    Phenomenology and Theology.Joseph S. O'Leary - 2018 - Philosophy Today 62 (1):99-117.
    Examining the ways in which two representatives of the “theological turn in French phenomenology” speak of the interrelationship between philosophy and theology, one may detect a number of tendencies which are deleterious both to philosophy and theology. The idea of an autonomous philosophy, pursued as an end in itself, needs to be defended against claims that philosophy can only flourish under theological tutelage. Again, the integrity of theology as a science of faith excludes any identification of theology as a kind (...)
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  59.  6
    Introduction: Futures of the Theological Turn.Joseph Rivera - 2018 - Philosophy Today 62 (1):89-97.
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  60.  11
    The Myth of the Given?Joseph Rivera - 2018 - Philosophy Today 62 (1):181-197.
    The theological turn in phenomenology continues to generate cross-disciplinary discussion among philosophers and theologians concerning the scope and boundaries of what counts as a “phenomenon.” This essay suggests that the very idea of the given, a term so important for Husserl, Heidegger, Henry and Marion, can be reassessed from the point of view of Wilifred Sellars’s discussion of the myth of the “immediate” given. Sometimes phenomenology is understood to involve the skill of unveiling immediate data that appear as “phenomena” to (...)
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  61.  17
    Transracialism and White Allyship.Kris Sealey - 2018 - Philosophy Today 62 (1):21-29.
    My reading of Tuvel’s defense of transracialism focuses on her critiques of three main objections to a transracial identity. Tuvel attempts to show how her defense of transracialism stands in the face of these objections. However, I argue that her position is not sufficiently immune to them. In other words, my response delineates the ways in which all three objections remain, and effectively undermine her argument in favor of transracial identities. Additionally, through the question of white allyship, I ask about (...)
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    On Intellectual Generosity.Chloë Taylor - 2018 - Philosophy Today 62 (1):3-10.
    In this response I compare Rebecca Tuvel’s article, “In Defense of Transracialism,” to several other recent examples of philosophical and social justice scholarship in which authors draw comparisons between diverse identities and oppressions, and draw ethical and political conclusions about experiences that are not necessarily their own. I ask what methodological or authorial differences can explain the dramatically different reception of these works compared to Tuvel’s, and whether these differences in reception were justified. In this response I also challenge the (...)
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    Racial Transitions and Controversial Positions.Rebecca Tuvel - 2018 - Philosophy Today 62 (1):73-88.
    In this essay, I reply to critiques of my article “In Defense of Transracialism.” Echoing Chloë Taylor and Lewis Gordon’s remarks on the controversy over my article, I first reflect on the lack of intellectual generosity displayed in response to my paper. In reply to Kris Sealey, I next argue that it is dangerous to hinge the moral acceptability of a particular identity or practice on what she calls a collective co-signing. In reply to Sabrina Hom, I suggest that relying (...)
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    Alexandre Kojève.Jorge Varela - 2018 - Philosophy Today 62 (1):269-283.
    This article approaches the political mythology of authority through an interpretation of Kojève’s reading of authority. The deployment of discourses directed at the creation of common meanings arises as the central vector of authority, shared temporalities being the foremost among them. At a time of the presence of authority´s absence the master narratives that aim at bringing together that which remains apart cannot be recognized as unified. What remains as the realm of commonality is the very absence of authority.
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