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Profile: David Barber
  1.  2
    Deleuze and the Naming of God: Post-Secularism and the Future of Immanence.Daniel Colucciello Barber - 2014 - Edinburgh University Press.
    Deleuze’s philosophy of immanence, because it vigorously rejects every appeal to the beyond, is often presumed to be indifferent to the concerns of religion. This book argues against such a presumption. It does so, first of all, by emphasising how both Deleuze’s thought and the notion of religion are motivated by a demand to create new modes of existence, or to imagine and enact a future that would substantively break with the present configuration of being. If Deleuze’s thought and the (...)
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  2.  2
    Assembling No: Remarks on Diaspora and Intransitivity.Daniel Colucciello Barber - 2017 - Substance 46 (1):155-165.
    [1] Diaspora, imagined in terms of a people that belong both to a place of departure and to a place of arrival, is implicitly transitive. Narrated in these terms, a diasporic people is defined by being in-between two places, by a transitive zone of indeterminacy. It is marked, at its arrival-place, by its belonging to another place, and thus as not fully belonging to the place; it is marked, at its departure-place, by its belonging to another place, and thus as (...)
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  3. Book Review: Kierkegaard's Ethic of Love: Divine Commands and Moral Obligations. [REVIEW]D. Barber - 2006 - Studies in Christian Ethics 19 (2):244-247.
  4.  62
    The Power of Nothingness: Negative Thought in Agamben.Daniel Colucciello Barber - 2011 - Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 15 (1):49-71.
    This paper addresses the nature and value of Giorgio Agamben’s negative thought, which revolves around the theme of nothingness. I begin by observing the validity of negative thinking, and thus oppose those affirmative philosophies that reject Agamben’s thought simply on the basis of its negativity. Indeed, the importance of negative thought is set forth by Agamben’s attention to the specific biopolitical logic that governs the present. If we are to understand the present, then we must begin by understanding the nothingness (...)
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  5.  11
    Emotional Boundary Work in Advanced Fertility Nursing Roles.Helen Allan & Debbie Barber - 2005 - Nursing Ethics 12 (4):391-400.
    In this article we examine the nature of intimacy and knowing in the nurse-patient relationship in the context of advanced nursing roles in fertility care. We suggest that psychoanalytical approaches to emotions may contribute to an increased understanding of how emotions are managed in advanced nursing roles. These roles include nurses undertaking tasks that were formerly performed by doctors. Rather than limiting the potential for intimacy between nurses and fertility patients, we argue that such roles allow nurses to provide increased (...)
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  6. A New Method for Decorating Dislocations in Crystals of Alkali Halides.D. J. Barber, K. B. Harvey & J. W. Mitchell - 1957 - Philosophical Magazine 2 (17):704-708.
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  7.  16
    Bayesian Methods for Supervised Neural Networks.David Barber - 2002 - In M. Arbib (ed.), The Handbook of Brain Theory and Neural Networks. MIT Press.
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  8.  46
    On Post-Heideggerean Difference: Derrida and Deleuze.Daniel Colucciello Barber - 2009 - Southern Journal of Philosophy 47 (2):113-129.
    This paper takes up the Heideggerean question of difference. I argue that while Heidegger raises this question, his response to the question remains ambiguous and that this ambiguity pivots around the question of time. The bulk of the paper then looks at how Derrida and Deleuze respectively attempt to advance beyond Heidegger’s ambiguity regarding the questions of difference and time. Derrida is able to demonstrate the manner in which time—as delay—is constitutive of any attempt to think difference. I argue, however, (...)
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  9.  13
    Immanence and the Re-Expression of the World.Daniel Colucciello Barber - 2010 - Substance 39 (1):38-48.
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  10.  6
    The Power of Nothingness.Daniel Colucciello Barber - 2011 - Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 15 (1):49-71.
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  11. Electron Microscopy and Diffraction of Aluminium Oxide Whiskers.D. J. Barber - 1964 - Philosophical Magazine 10 (103):75-94.
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  12. Electron Microscopy and Diffraction of Synthetic Corundum Crystals I. Pure Aluminium Oxide Grown by the Verneuil Process.D. J. Barber & Nancy J. Tighe - 1965 - Philosophical Magazine 11 (111):495-512.
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  13.  4
    Mediation, Religion, and Non-Consistency in-One.Daniel Colucciello Barber - 2014 - Angelaki 19 (2):161-174.
    This paper addresses the capacity of François Laruelle's non-philosophy to evade the difficulties produced by the mediation of religion. Specifically, it looks at how religion is mediated through philosophy under the heading of ?philosophy of religion.; While such a heading indicates a gesture seeking to unify what is divided ; namely philosophy and religion ; it actually depends upon and thus maintains this division. The philosophical mediation of religion amounts to the division produced by the thought of religion. Conjoining this (...)
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  14.  3
    Eleonore Stump Wandering in Darkness: Narrative and the Problem of Suffering (Oxford: Oxford University Press, 2010). Pp. Xix+ 668.£ 55.00 (Hbk). ISBN 978 0 19 927742 1. [REVIEW]Daniel Colucciello Barber - 2011 - Religious Studies 47 (4):537-541.
  15.  1
    Address and the Continuity of Horace, Odes 1.3435.Daniel Barber - 2012 - Hermes 140 (4):505-513.
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  16.  1
    The Particularity of Jesus and the Time of the Kingdom: Philosophy and Theology in Yoder.Daniel Barber - 2007 - Modern Theology 23 (1):63-89.
    John Howard Yoder's work, while appreciated in many respects, is not generally read in a philosophical register. This essay attempts to alter this situation by proposing a relation between his theology and a philosophy of particularity. The project articulates a logic of Jesus that is independent from and antagonistic towards the Powers. This logic is resolutely secular, revolutionary, and creative. I contend that Jesus' “equality with God” amounts to a radical affirmation of history and temporality. Yoder's work is presented as (...)
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  17. Progression Research Project.P. Ainley, L. Appleton, A. Bainbridge, S. Baker, D. Barber, L. Richardson, C. Taylor, R. Barker & P. Beaney - 2005 - British Journal of Educational Studies 6 (4):8-31.
     
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  18. A New Etchant for Revealing Defect Structures in Aluminium.D. J. Barber - 1962 - Philosophical Magazine 7 (83):1925-1932.
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  19. Electron Microscopy and Diffraction of Synthetic Corundum Crystals.D. J. Barber & Nancy J. Tighe - 1966 - Philosophical Magazine 14 (129):531-544.
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  20. No Title Available: Book Reviews. [REVIEW]Daniel Colucciello Barber - 2011 - Religious Studies 47 (4):537-541.
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  21. Pollution and/as History.Daniel A. Barber - 2009 - In Eva Ebersberger, Daniela Zyman & Thordis Arrhenius (eds.), Jorge Otero-Pailos: The Ethics of Dust. Dist. By Art Publishers.
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  22. The Power of Nothingness.Daniel Colucciello Barber - 2011 - Symposium 15 (1):49-71.
    This paper addresses the nature and value of Giorgio Agamben’s negative thought, which revolves around the theme of nothingness. I begin by observing the validity of negative thinking, and thus oppose those affirmative philosophies that reject Agamben’s thought simply on the basis of its negativity. Indeed, the importance of negative thought is set forth by Agamben’s attention to the specific biopolitical logic that governs the present. If we are to understand the present, then we must begin by understanding the nothingness (...)
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  23. The Power of Nothingness: Negative Thought in Agamben.Daniel Colucciello Barber - 2011 - Symposium 15 (1):49-71.
    This paper addresses the nature and value of Giorgio Agamben’s negative thought, which revolves around the theme of nothingness. I begin by observing the validity of negative thinking, and thus oppose those affirmative philosophies that reject Agamben’s thought simply on the basis of its negativity. Indeed, the importance of negative thought is set forth by Agamben’s attention to the specific biopolitical logic that governs the present. If we are to understand the present, then we must begin by understanding the nothingness (...)
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