Examines how violence has been conceptually and rhetorically put to use in continental social theory.

_Examines how violence has been conceptually and rhetorically put to use in continental social theory._.

This volume is an introduction to both newer and more established ideas in the growing field of critical phenomenology from a number of disciplinary perspectives.

“Humanism” is a term that has designated a remarkably disparate set of ideologies. Nonetheless, strains of religious, secular, existential, and Marxist humanism have tended to circumscribe the category of the human with reference to the themes of reason, autonomy, judgment, and freedom. This essay examines the emergence of a new humanistic discourse in feminist theory, one that instead finds its provocation in the unwilled passivity and vulnerability of the human body, and in the vulnerability of the human body to suffering (...) and violence. Grounded in a descriptive ontology that privileges figures such as exposure, dispossession, vulnerability, and “precariousness,” this new humanism is a corporeal humanism. This essay probes both the promise and the limitations of this emergent humanism with particular reference to recent work by feminist philosophers Judith Butler and Adriana Cavarero. (shrink)

ABSTRACTThis essay explores the phenomenology of hunger in reference to work by Jean-Paul Sartre, Maurice Merleau-Ponty and Simone de Beauvoir. Considering the wealth of references to hunger in phenomenological literature, very little has been written that acknowledges the importance of hunger in French existential phenomenology in particular. With reference to work by the above authors, this essay examines how hunger alters one’s basic experience of space and time, no less one’s sense of social belonging. Phenomenology illuminates dimensions of the human (...) experience of hunger that remain veiled in other discourses, and it is vital that efforts to understand hunger engage the profound narratives of disorientation, illness and shame that come to the fore in this body of work. (shrink)

This thesis examines the relationship between ethics and politics in relation to the problem of history. More precisely, this work is concerned with the particularly phenomenological approach to this problem demonstrated in the work of Merleau-Ponty and Sartre, and to the important critique of phenomenological historicity that emerges in the work of Michel Foucault. Foucault claims that there is something in the phenomenological account of history---and the attendant structure of transcendental subjectivity---that is totalizing. This thesis attempts to diagnose the validity (...) of this accusation with an eye towards its ethical implications, and point to the moments where Merleau-Ponty and Sartre may evade this criticism. (shrink)

It is one of Jacques Derrida’s later texts, Le Toucher—Jean-Luc Nancy , wherein one finds his most sustained commentary on the philosophy of Maurice Merleau-Ponty. I argue that Derrida’s criticisms of Merleau-Ponty in this text conceal a significant proximity between his own elaboration of sensibility and that of Merleau-Ponty. Their respective accounts of sensibility are similar in two respects. Firstly, for them both, sensibility is born of a parsing of the self in a hiatus or interval that disrupts the movement (...) of auto-affection. The self can only be known as such through this exposure to alterity. Secondly, this exposure and opening is in no way normative for either thinker, which is to say that their accounts of sensibility are similar not only in structure but also insofar as sensibility for them both is a non-normative opening to ethics; it is an elaboration of embodiment that provokes the question of response but no definitive or prescriptive answer. Hence the structure of sensibility begs the question of ethics, and the problem of response, but can provide little by way of a normative ethics. (shrink)

This essay tracks Merleau-Ponty’s understanding of the relationship between ontology and the practice of philosophy. More specifically, it aims to situate the later Merleau-Ponty’s conviction that philosophy would be reborn in a “return” to ontology alongside recent shifts in what we understand ontology to be and in the widely variable ways in which ontology is figured over the half-century since his death. Cet essai retrace la compréhension merleau-pontienne de la relation entre l’ontologie et la pratique de la philosophie. Plus spécifiquement, (...) il vise à situer la conviction du dernier Merleau-Ponty que la philosophie pourrait renaître d’un “retour” à l’ontologie, par rapport aux récents changements dans la compréhension de celle-ci, ainsi qu’aux manières très différentes dont elle a été conçue au cours d’un demi-siècle après sa mort. Questo articolo ripercorre la concezione merleau-pontiana della relazione tra ontologia e pratica della filosofia. In particolare, l’articolo mira a contestualizzare la convinzione, che ritroviamo nell’ultimo Merleau-Ponty, che la filosofia possa rinascere attraverso un “ritorno” all’ontologia, in riferimento ad alcune recenti oscillazioni nel modo in cui quest’ultima viene intesa e ai molteplici modi in cui essa è stata concepita nel corso dei cinquant’anni successivi alla sua morte. (shrink)

This essay explores the dynamics of shame as they relate to genocidal rape in Debra Bergoffen’s work, as well as her diagnosis of the traffic in women’s bodies that motivates genocidal rape and is responsible for its deployment as a weapon of war.