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Arianne Conty [9]Arianne Françoise Conty [4]
  1.  41
    The Politics of Nature: New Materialist Responses to the Anthropocene.Arianne Françoise Conty - 2018 - Theory, Culture and Society 35 (7-8):73-96.
    In order to explore some of the divergences within new materialism and elucidate their relationship to actor-network theory, this article will develop Latour’s theory of agency and then compare it to those new materialists who uphold a ‘flat ontology’ that includes technological tools and those who uphold an animate/inanimate distinction. In light of the ecological crisis called the Anthropocene, the dissolution of the animate/inanimate distinction will be defended in order to address both polar bears and glaciers, coral reefs and clown (...)
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  2.  39
    Panpsychism: A Response to the Anthropocene Age.Arianne Conty - 2021 - Journal of Speculative Philosophy 35 (1):27-49.
    Panpsychism, the view that the material elements of the universe have mental properties, has until quite recently remained in the periphery of the philosophical mainstream due to its blatant contradiction of normative Cartesian dualities, which divided the world into mental properties and material properties, that are devoid of value and sentience. The recent geological shift to the Anthropocene Age, in which human culture can be found in pesticide resistant mosquitoes and the ozone heavens, has undermined the foundations of Cartesian dualism, (...)
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  3.  38
    Religion in the Age of the Anthropocene.Arianne Françoise Conty - 2021 - Environmental Values 30 (2):215-234.
    Though responses to the Anthropocene have largely come from the natural and social sciences, religious responses to the Anthropocene have also been gaining momentum and many scholars have been calling for a religious response to complement scientific responses to climate change. Yet because Genesis 1:28 does indeed tell human beings to 'subdue the earth' monotheistic religions have often been understood as complicit in the human exceptionalism that is thought to have created the conditions for the Anthropocene. In distinction to such (...)
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  4.  24
    Fudo: a Buddhist Response to the Anthropocene.Arianne Conty - forthcoming - Sophia:1-20.
    For many environmental philosophers, the dualisms intrinsic to Modernity that separate body from mind and nature from culture must be deconstructed in order to develop an inclusive ecology that might respond to the Anthropocene Age. In seeking alternatives to human exceptionalism and humans as exclusive owners of souls to the exclusion of other animals, many scholars have turned to Asian philosophies founded in presuppositions that are far more eco-centric. Focusing on Buddhism, this article will outline some eco-centric aspects of Buddhist (...)
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  5.  22
    How to Differentiate a Macintosh from a Mongoose.Arianne Conty - 2017 - Techné: Research in Philosophy and Technology 21 (2/3):295-318.
    Many scholars have understood the Anthropocene as confirming the patient work in the social sciences to deconstruct the nature/culture divide, for the human being is now present in the entire eco-system, from deet-resistant mosquitoes to the ozone hole in the heavens. Scholars like Bruno Latour have claimed that nature and culture have always been co-determined and thus that their separation was a case of modern bad faith with disastrous consequences. Because Latour blames this divide on the human exceptionalism that pitted (...)
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  6.  43
    Animism in the Anthropocene.Arianne Conty - 2022 - Theory, Culture and Society 39 (5):127-153.
    Following upon Bruno Latour’s famous injunction that ‘we have never been modern’, Graham Harvey has recently added that perhaps ‘we have always been animists.’ With the massive ecosystem destruction that is underway in the Anthropocene, this realization could represent a necessary paradigm shift to address anthropogenic climate change. If the expropriation and destruction intrinsic to the modern division between a world of cultural values attributed exclusively to humans and a world of inanimate matter devoid of value has become untenable, then (...)
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  7.  22
    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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  8.  13
    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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  9.  68
    The Unspoken.Jean-Luc Marion & Arianne Conty - 2002 - Proceedings of the American Catholic Philosophical Association 76:39-56.
    That which we call “negative theology” inspires within us both fascination and unease. We can either challenge all “negative theology” as a language game that is both impractical and contradictory, as many contemporaries do, or we can explore the question in light of the recent arguments of Derrida. The primary thesis in this paper is that we should reject “negative theology” as a descriptor and replace it, following the nomenclature of the Dionysian corpus, with “mystical theology.” In doing this, we (...)
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  10.  22
    The Unspoken.Jean-Luc Marion & Arianne Conty - 2002 - Proceedings of the American Catholic Philosophical Association 76:39-56.
    That which we call “negative theology” inspires within us both fascination and unease. We can either challenge all “negative theology” as a language game that is both impractical and contradictory, as many contemporaries do, or we can explore the question in light of the recent arguments of Derrida. The primary thesis in this paper is that we should reject “negative theology” as a descriptor and replace it, following the nomenclature of the Dionysian corpus, with “mystical theology.” In doing this, we (...)
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