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  1.  23
    Educating for Ethics: Business Deans' Perspectives.Fred J. Evans & Leah E. Marcal - 2005 - Business and Society Review 110 (3):233-248.
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  2.  15
    Adriana Cavarero and the Primacy of Voice.Fred Evans - 2018 - Journal of Speculative Philosophy 32 (3):475-487.
    In For More than One Voice, Adriana Cavarero argues that “voice” has primacy over other concepts characterizing human existence.1 She introduces this claim through an exegesis of Italo Calvino’s text “A King Listens”.2 The fictitious king, paranoid, insomniac, has reduced himself to a “great ear.” He no longer pays attention to the content of what his courtiers say to him. His ear picks up only the “vocal timbre of their voices.” This timbre is “artificial, false, ‘cold,’ like death.” But it (...)
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  3.  80
    Deleuze, Bakhtin, and the ‘Clamour of Voices’1.Fred Evans - 2008 - Deleuze and Guatarri Studies 2 (2):178-188.
    This paper pursues two goals. The first concerns clarifying the relationship between Deleuze and the Russian linguist and culturologist, Mikhail Bakhtin. Not only does Deleuze refer to Bakhtin as a primary source for his emphasis on voice and indirect discourse, both thinkers valorise heterogeneity and creativity. I argue Deleuze's notions of ‘deterritorialisation’ and ‘reterritorialisation’ parallel Bakhtin's idea of ‘heteroglossia’ and ‘monoglossia’. Clarifying the relationship between Deleuze and Bakhtin leads directly to the second of my two other goals. I will argue (...)
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  4.  2
    The Multivoiced Body: Society and Communication in the Age of Diversity.Fred Evans - 2009 - Columbia University Press.
    The multivoiced body is both one and many: heterogeneous voices that at once separate and bind themselves together through their continuous and creative interplay.
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  5. The Value of Flesh: Merleau-Ponty's Philosophy and the Modernism/Postmodernism Debate.Fred Evans & Leonard Lawlor - 2000 - In Fred Evans & Leonard Lawlor (eds.), Chiasms: Merleau-Ponty's Notion of Flesh. State University of New York Press. pp. 1--22.
     
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  6.  18
    Chiasms: Merleau-Ponty's Notion of Flesh.Fred Evans & Leonard Lawlor (eds.) - 2000 - State University of New York Press.
    Leading scholars explore the later thought of Merleau-Ponty and its central role in the modernism-postmodernism debate.
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  7. The Multivoiced Body: Society and Communication in the Age of Diversity.Fred Evans - 2011 - Cambridge University Press.
    Ethnic cleansing and other methods of political and social exclusion continue to thrive in our globalized world, complicating the idea that unity and diversity can exist in the same society. When we emphasize unity, we sacrifice heterogeneity, yet when we stress diversity, we create a plurality of individuals connected only by tenuous circumstance. As long as we remain tethered to these binaries, as long as we are unable to imagine the sort of society we want in an age of diversity, (...)
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  8.  16
    Monitoring Attention Deployment by Random Number Generation: An Index to Measure Subjective Randomness.Frederick J. Evans - 1978 - Bulletin of the Psychonomic Society 12 (1):35-38.
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  9.  81
    Voices, Oracles, and the Politics of Multiculturalism.Fred Evans - 1998 - Symposium 2 (2):179-189.
    Maria Lugones and other writers of post-colonial discourse emphasize hybrid over univocal identities. I argue that a significantly expanded version of Mikhail Bakhtin’s notion of “dialogized heteroglossia” reveals that the linguistic community and the “voives” at play in the latter constitute a form of dialogic hybridity. This view of the linguistic community offers an alternative to the notion of pure identities and the politics of exclusion that it has supported either overtly or tacitly. Moreover, a political principle - “the interplay (...)
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  10.  15
    Unnatural Participation: Merleau-Ponty, Deleuze, and Environmental Ethics.Fred Evans - 2010 - Philosophy Today 54 (Supplement):142-152.
  11. Globalisation and Capitalist Property Relations: A Critical Assessment of David Held's Cosmopolitan Theory.Alejandro Colás Campbell, Fred Evans, John Exdel, Matthias Kaelberer & Fred Moseley - 2003 - Historical Materialism 11 (2):3-35.
  12.  17
    Hypnosis and Behavioral Compliance: Is the Cup Half-Empty or Half-Full?Frederick J. Evans - 1986 - Behavioral and Brain Sciences 9 (3):471-473.
  13. Chalmers, David J. The Character of Consciousness, Oxford University Press, 2010, 624 Pp. Cliteur, Paul. The Secular Outlook: In Defense of Moral and Political Secularism, Wiley-Blackwell, 2010, 328 Pp. Cochran, Molly. The Cambridge Companion to Dewey, Cambridge Uni. [REVIEW]Fred Evans, Allan Gotthelf, James G. Lennox, Jesus Ilundain-Agurruza, Michael W. Austin, Timothy O'Connor, Constantine Sandis, Graham Oppy, Michael Scott & Roland Pierik - 2011 - Metaphilosophy 42 (3):0026-1068.
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  14.  12
    The Clamour of Voices: Neda, Barack, and Social Philosophy.Fred Evans - 2013 - Symposium 17 (2):158-177.
    Taking up the significance of Neda Agha-Soltan’s death in an Iranian street protest and novelist Zadie Smith’s analysis of President Obama, I offer an account of society as a “multivoiced body.” This body consists of “voices” that at once separate and bind themselves together through their continuous and creative interplay. Viewing society in this manner implies the simultaneous valorization of solidarity, diversity, and the creation of new voices as well as the kind of “hearing others” that makes these three political (...)
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  15. .Fred Evans & Leonard Lawlor (eds.) - 2000 - State University of New York Press.
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  16.  20
    Martin, Derrida, and "Ethical Marxism".Fred Evans - 2015 - Radical Philosophy Review 18 (2):203-221.
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  17.  44
    Language and Political Agency: Derrida, Marx, and Bakhtin.Fred Evans - 1990 - Southern Journal of Philosophy 28 (4):505-523.
  18.  19
    Subjective Random Number Generation and Attention Deployment During Acquisition and Overlearning of a Motor Skill.Frederick J. Evans & Charles Graham - 1980 - Bulletin of the Psychonomic Society 15 (6):391-394.
  19.  71
    Genealogy and the Problem of Affirmation in Nietzsche, Foucault and Bakhtin.Fred Evans - 2001 - Philosophy and Social Criticism 27 (3):41-65.
    Genealogy is a critical method employed most notably by Friedrich Nietzsche and Michel Foucault. Although he does not explicitly acknowledge it, Mikhail Bakhtin, the Russian linguist and philosopher of language, also uses this method. I examine the way these three thinkers construe both the critical and the affirmative roles of genealogy. The 'affirmative role' refers to what genealogy itself valorizes in exposing the limits of the universal claims it critiques. I identify three tasks of the critical role of genealogy and (...)
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  20.  48
    Unforeseeable Americas.Fred Evans - 2004 - Symposium 8 (1):168-173.
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  21. Ethics in the Business Curriculum: A Survey of Deans in AACSB Schools.F. J. Evans & J. Robertson - 2003 - Business and Society Review 110 (3):233-248.
     
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  22. "Solar Love": Nietzsche, Merleau-Ponty and the Fortunes of Perception. [REVIEW]Fred Evans - 1998 - Continental Philosophy Review 31 (2):171-193.
    Both Nietzsche and Merleau-Ponty repudiate the mirror view of perception and embrace what Nietzsche refers to as solar love or creative perception. I argue that Merleau-Ponty thinks of this type of perception primarily in terms of convergence and Nietzsche in terms of divergence. I then show how, contrary to their own emphases, Merleau-Ponty's notion of flesh and Nietzsche's idea of chaos suggest that convergence and divergence are abstractions from an ontologically prior realm of hybrid perceptions. In this realm, each perception (...)
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  23.  52
    Beyond Nihilism.Fred Evans - 1990 - Radical Philosophy Review of Books 1 (1):28-30.
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  24.  52
    Witnessing and the Social Unconscious.Fred Evans - 2003 - Studies in Practical Philosophy 3 (2):57-83.
  25.  43
    The Clamour of Voices.Fred Evans - 2013 - Symposium 17 (2):158-177.
    Taking up the significance of Neda Agha-Soltan’s death in an Iranian street protest and novelist Zadie Smith’s analysis of President Obama, I offer an account of society as a “multivoiced body.” This body consists of “voices” that at once separate and bind themselves together through their continuous and creative interplay. Viewing society in this manner implies the simultaneous valorization of solidarity, diversity, and the creation of new voices as well as the kind of “hearing others” that makes these three political (...)
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  26.  43
    Chaosmos e la visione merleau-pontiana della Natura (riassunto).Fred Evans - 2000 - Chiasmi International 2:82-82.
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  27.  33
    Generic Recall During Posthypnotic Amnesia.John F. Kihlstrom & Frederick J. Evans - 1978 - Bulletin of the Psychonomic Society 12 (1):57-60.
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  28.  43
    Merleau-Ponty Returns.Fred Evans - 1991 - Teaching Philosophy 14 (4):443-447.
  29.  22
    Multiculturalism.Fred J. Evans - 1995 - Radical Philosophy Review of Books 11 (11):98-105.
  30.  21
    Deleuze's Political Ethics: A Fascism of the New?Fred Evans - 2016 - Deleuze and Guatarri Studies 10 (1):85-99.
    The cosmology of Deleuze and Guattari emphasises the new. I raise the question of whether this emphasis cancels out two other political virtues, solidarity and heterogeneity, and thereby amounts to a fascism of the new. I reply that what Deleuze and Guattari say about cosmological unity and difference suggests that they can avoid this negative designation. I support this conclusion by considering their statements on ethics and politics and by translating their cosmological philosophy into the more immediate ethico-political context of (...)
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  31.  36
    Chaosmos and Merleau-Ponty’s View of Nature.Fred Evans - 2000 - Chiasmi International 2:63-81.
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  32.  33
    Cyberspace and the Concept of Democracy.Fred Evans - 2004 - Studies in Practical Philosophy 4 (1):71-101.
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  33.  23
    Iris Marion Young and “Intersecting Voices”.Fred Evans - 2008 - Philosophy Today 52 (Supplement):10-18.
  34.  23
    Two Legs, Thing Using and Talking: The Origins of the Creative Engineering Mind. [REVIEW]F. T. Evans - 1998 - AI and Society 12 (3):185-213.
    Instead of seeing technology as outside ourselves, it is argued that it is an innate human function and the main driving force in human evolution. Opportunistic ‘thing using’, long before stone tools appeared, was the likeliest cause of bipedalism. It also forced brain development and the emergence of creativity. The neural basis for this creative technical activity later provided the brain functions on which language could develop. This simple unifying hypothesis has interesting implications for the way that we see technology (...)
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  35.  19
    Judging Lyotard.Fred J. Evans - 1994 - Radical Philosophy Review of Books 9 (9):16-21.
  36.  13
    9/11: Group Rights and “The Clash of Civilizations”.Fred Evans - 2011 - Journal of Philosophy: A Cross-Disciplinary Inquiry 6 (14):1-15.
    I argue that an icon in the immediate aftermath of the attacks on the World Trade Center, the “circle of candles” represents an alternative to Samuel Huntington’s “clash of civilization” thesis. But I also put forward a public policy that initially may seem to contradict this alternative: group or cultural rights, beyond, and even sometimes conflicting with, individual rights. Such rights at first blush appear to ensconce the same sort of walled-in, homogeneous and exclusionary cultural entities that Huntington’s thesis implies (...)
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  37.  13
    Unforeseeable Americas: Questioning Cultural Hybridity in the Americas. [REVIEW]Fred Evans - 2004 - Symposium 8 (1):168-173.
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  38.  16
    Anthropometric Measurements and Darwinian Fitness.William H. Mueller, Gabriel W. Lasker & F. Gaynor Evans - 1981 - Journal of Biosocial Science 13 (3):309-316.
  39.  17
    Voices of Chiapas: The Zapatistas, Bakhtin, and Human Rights.Fred Evans - 1999 - Philosophy Today 43 (4):196-210.
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  40.  18
    Chaosmos et la conception de la nature chez Merleau-Ponty (résumé).Fred Evans - 2000 - Chiasmi International 2:81-82.
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  41.  5
    El cosmopolitismo por venir: Derrida y el pensamiento fronterizo Latinoamericano.Fred Evans - 2017 - Revista de Humanidades de Valparaíso 9:49.
    En una era donde la diversidad es progresivamente aceptada como un valor tanto como un hecho, el cosmopolitismo ético-político debe proponer una noción de unidad global que sea compuesta en vez de impuesta por la diferencia. Jacques Derrida y Walter Mignolo ofrecen versiones distintas de esta visión del cosmopolitismo. La versión de Derrida está basada en su noción de “la democracia por venir”. Caracteriza esta noción como un mandato “incondicional” o cuasi transcendental. Mignolo se queja de este mandato como un (...)
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  42.  26
    Specters of Liberation: Great Refusals in the New World Order; Martin J. Beck Matuštík. [REVIEW]Fred Evans - 2000 - Continental Philosophy Review 33 (1):107-112.
  43.  8
    Voices of Chiapas: The Zapatistas, Bakhtin, and Human Rights.Fred Evans - 1999 - Philosophy Today 43 (Supplement):196-210.
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  44.  13
    9/11.Fred Evans - 2011 - Journal of Philosophy: A Cross-Disciplinary Inquiry 6 (14):1-15.
    I argue that an icon in the immediate aftermath of the attacks on the World Trade Center, the “circle of candles” represents an alternative to Samuel Huntington’s “clash of civilization” thesis. But I also put forward a public policy that initially may seem to contradict this alternative: group or cultural rights, beyond, and even sometimes conflicting with, individual rights. Such rights at first blush appear to ensconce the same sort of walled-in, homogeneous and exclusionary cultural entities that Huntington’s thesis implies (...)
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  45.  13
    Marx, Nietzsche, and the "New Class".Fred Evans - 1990 - Journal of Speculative Philosophy 4 (3):249 - 266.
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  46.  5
    Judging Lyotard. [REVIEW]Fred J. Evans - 1994 - Radical Philosophy Review of Books 9 (9):16-21.
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  47.  5
    Derrida and the Autoimmunity of Democracy.Fred Evans - 2016 - Journal of Speculative Philosophy 30 (3):303-315.
    Political activists can cheer when Jacques Derrida says that his idea of “democracy to come” is “a call for militant and interminable political critique.” Our acclamations grow louder when he adds that this idea is “a weapon aimed at the enemies of democracy.” He identifies these “enemies” as people who use the discourse of democracy as an “obscene alibi” for “tolerating the plight” of people “deprived of bread and water” and “equality or freedom.”1 He accuses the United States of committing (...)
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  48.  4
    Multiculturalism: Examining the Politics of Recognition. [REVIEW]Fred J. Evans - 1995 - Radical Philosophy Review of Books 11 (11):98-105.
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  49.  3
    Chaosmos and Merleau-Ponty’s View of Nature.Fred Evans - 2000 - Chiasmi International 2:63-81.
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  50.  5
    Cognitive Psychology, Phenomenology, and "The Creative Tension of Voices".Fred Evans - 1991 - Philosophy and Rhetoric 24 (2):105 - 127.
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