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Ada S. Jaarsma
Mount Royal University
  1.  41
    Kierkegaard, Biopolitics and Critique in the Present Age.Ada S. Jaarsma - 2013 - The European Legacy 18 (7):850-866.
    This essay examines the relevance of Kierkegaard’s analysis of “the present age” for our own age, focusing specifically on the existential implications of neoliberalism and biopolitics. By examining the significance of Kierkegaard’s view of ethical and religious existence-stages, I argue that his concerns about leveling and despair bear directly upon pressing problems concerning sexuality, identity, and political exclusions. Kierkegaard becomes an ally of contemporary critical theory, and, in this alliance, Kierkegaard’s religious existentialism foregrounds the spiritual or religious dimensions of our (...)
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  2.  74
    Irigaray's To Be Two: The Problem of Evil and the Plasticity of Incarnation.Ada S. Jaarsma - 2003 - Hypatia 18 (1):44-62.
    Increasingly, feminist theorists, such as Alison Martin and Ellen T. Armour, are attending to the numerous religious allusions within texts by Luce Irigaray. Engaging with this scholarship, this paper focuses on the problematic of evil that is elaborated within Irigarayan texts. Mobilizing the work of Catherine Malabou, the paper argues that Malabou's methodology of reading, which she identifies as "plastic," illuminates the logic at work within Irigaray's deployment of sacred stories.
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  3.  12
    The Ideology of the Normal: Desire, Ethics, and Kierkegaardian Critique.Ada S. Jaarsma - 2009 - In Lisa Tessman (ed.), Feminist Ethics and Social and Political Philosophy: Theorizing the Non-Ideal. Springer. pp. 85--104.
    According to recent scholarship within queer theory, heterosexuality maintains itself as a class by employing its epistemological authority for identifying and defining homosexuals. Heterosexuality is thus an ideological abstraction that privileges those with social and material advantages, rather than an accurate description of the actual, and thus heteronormative descriptions of sexuality correspond to Charles W. Mills’ description of ideal-as-idealized theory. Since ideological arguments cannot be overturned simply by appeals to rational debate, to what can we turn to subvert the sense (...)
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  4. Encounters with Deleuze.Constantin V. Boundas, Daniel W. Smith & Ada S. Jaarsma - 2020 - Symposium 24 (1):139-174.
    This interview, conducted over the span of several months, tracks the respective journeys of Constantin V. Boundas and Daniel W. Smith with the philosophy of Gilles Deleuze. Rather than “becoming Deleuzian,” which is neither desirable nor possible, these exchanges reflect an array of encounters with Deleuze. These include the initial discoveries of Deleuze’s writings by Boundas and Smith, in-person meetings between Boundas and Deleuze, and the wide-ranging and influential philosophical work on Deleuze’s concepts produced by both Boundas and Smith. At (...)
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  5.  25
    Irigaray's.Ada S. Jaarsma - 2003 - Hypatia 18 (1):44-62.
    : Increasingly, feminist theorists, such as Alison Martin and Ellen T. Armour, are attending to the numerous religious allusions within texts by Luce Irigaray. Engaging with this scholarship, this paper focuses on the problematic of evil that is elaborated within Irigarayan texts. Mobilizing the work of Catherine Malabou, the paper argues that Malabou's methodology of reading, which she identifies as "plastic," illuminates the logic at work within Irigaray's deployment of sacred stories.
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  6. Kierkegaard, Despair and the Possibility of Education: Teaching Existentialism Existentially.Ada S. Jaarsma, Kyle Kinaschuk & Lin Xing - 2016 - Studies in Philosophy and Education 35 (5):445-461.
    Written collaboratively by two undergraduate students and one professor, this article explores what it would mean to teach existentialism “existentially.” We conducted a survey of how Existentialism is currently taught in universities across North America, concluding that, while existentialism courses tend to resemble other undergraduate philosophy courses, existentialist texts challenge us to rethink conventional teaching practices. Looking to thinkers like Kierkegaard, Beauvoir and Arendt for insights into the nature of pedagogy, as well as recent work by Gert Biesta, we lay (...)
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  7.  38
    Kierkegaard, Metaphysics and Political Theory: Unfinished Selves. By AlisonAssiter. New York: Continuum, 2009.The Neither/Nor of the Second Sex: Kierkegaard on Women, Sexual Difference, and Sexual Relations. By CélineLéon. Macon, Ga.: Mercer University Pr. [REVIEW]Ada S. Jaarsma - 2012 - Hypatia 27 (4):922-928.
  8. Rethinking the Secular in Feminist Marriage Debates.Ada S. Jaarsma - 2010 - Studies in Social Justice 4 (1):47-66.
    The religious right often aligns its patriarchal opposition to same-sex marriage with the defence of religious freedom. In this article, I identify resources for confronting such prejudicial religiosity by surveying two predominant feminist approaches to same-sex marriage that are often assumed to be at odds: discourse ethics and queer critical theory. This comparative analysis opens up to view commitments that may not be fully recognizable from within either feminist framework: commitments to ideals of selfhood, to specific conceptions of justice, and (...)
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