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James Hatley [39]James D. Hatley [2]James Durward Hatley [1]
  1. Facing Nature: Levinas and Environmental Thought.William Edelglass, James Hatley & Christian Diehm (eds.) - 2012 - Duquesne University Press.
     
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  2.  12
    Generations: Levinas in the Jewish Context.James Hatley - 2005 - Philosophy and Rhetoric 38 (2):173 - 189.
  3.  22
    A Morally Deep World.James Hatley - 1996 - Environmental Ethics 18 (2):215-218.
  4. Transformations of Urban and Suburban Landscapes: Perspectives From Philosophy, Geography, and Architecture.Ruth Connell, Francis Conroy, Mary A. Hague, James Hatley, David Macauley, John A. Scott, Derek Shanahan & Nancy Siegel (eds.) - 2002 - Lexington Books.
    The study of landscape and place has become an increasingly fertile realm of inquiry in the humanities and social sciences. In this new book of essays, selected from presentations at the first annual meeting of the Society for Philosophy and Geography, scholars investigate the experiences and meanings that inscribe urban and suburban landscapes. Gary Backhaus and John Murungi bring philosophy and geography into a dialogue with a host of other disciplines to explore a fundamental dialectic: while our collective and personal (...)
     
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  5.  10
    A Morally Deep World: An Essay on Moral Significance and Environmental Ethics.James Hatley - 1996 - Environmental Ethics 18 (2):215-218.
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  6.  23
    Becoming Animal.James Hatley - 2011 - Environmental Philosophy 8 (2):189-193.
  7.  17
    Blaspheming Humans.James Hatley - 2011 - Environmental Philosophy 8 (2):1-21.
    The Cove, a recent documentary on the harvesting and slaughter of dolphins in Taiji Japan, envisions this practice as a mode of blasphemy. While the reintroduction of a notion of blasphemy into the search for inter-species justice can illuminate the intensity of the evil one witnesses, one must be wary of this notion’s ethical, political and social implications. In place of a politics of outrage that is deployed by the film, an argument is made for a politics of expiation. In (...)
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  8.  15
    Editorial Preface.James Hatley - 2008 - Environmental Philosophy 5 (2):5-10.
  9. Grund and Abgrund: Questioning Poetic Foundations in Heidegger and Celan.James Hatley - 1993 - In Hugh J. Silverman (ed.), Questioning Foundations: Truth/Subjectivity/Culture. pp. 5--176.
     
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  10.  15
    If Creation is a Gift.James Hatley - 2010 - Environmental Philosophy 7 (2):174-178.
  11.  8
    Levinas and Asian Thought. Edited by Leah Kalmanson, Frank Garrett, and Sarah Mattice. Pittsburgh: Duquesne University Press, 2013. 320 Pp. ISBN: 978‐0‐8207‐0468‐5. [REVIEW]James Hatley - 2015 - Journal of Chinese Philosophy 42 (3-4):423-425.
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  12. Levinas and Asian Thought. Edited by Leah Kalmanson, Frank Garrett, and Sarah Mattice. Pittsburgh: Duquesne University Press, 2013. 320 Pp. ISBN: 978-0-8207-0468-5. [REVIEW]James Hatley - 2015 - Journal of Chinese Philosophy 42 (3-4):422-425.
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  13.  4
    Levinas, Witness and Politics.James Hatley - 2005 - In Claire Elise Katz & Lara Trout (eds.), Emmanuel Levinas. Routledge. pp. 4--213.
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  14.  59
    Oona Ajzenstat (Eisenstadt), Driven Back to the Text: The Premodern Sources of Levina's Postmodernism.James Hatley - 2004 - Bulletin de la Société Américaine de Philosophie de Langue Française 14 (2):130-134.
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  15.  14
    Reports From a Wild Country: Ethics for Decolonisation. [REVIEW]James Hatley - 2007 - Environmental Philosophy 4 (1/2):201-204.
  16.  22
    Robin Wall Kimmerer. Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge and the Teachings of Plants.James Hatley - 2016 - Environmental Philosophy 13 (1):143-145.
  17.  27
    Sensing Environmentalism Anew: Gestate Witness of a More-Than-Human World in Merleau-Ponty.James Hatley - 2007 - Environmental Philosophy 4 (1/2):77-93.
    Merleau-Ponty advances a notion of witness in The Visible and the Invisible, which could be termed “gestate.” Gestate witness involves an acknowledgement through one's own body of how another living entity is born into its own body. This notion of witness is helpful in answering Anthony Weston's challenge that a sufficiently positive notion of environmentalism and so of environmental responsibility be developed, one that takes seriously how we come into contact with a more-than-human animate world. The work of biologist Tarn (...)
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  18.  21
    Skeptical Poetics and Discursive Universality: An Etiquette of Legacy in the Time of Shoah.James Hatley - 2011 - Levinas Studies 6 (1):89-111.
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  19.  17
    Skeptical Poetics and Discursive Universality.James Hatley - 2011 - Levinas Studies 6:89-111.
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  20.  6
    Suffering Witness: The Quandary of Responsibility After the Irreparable. Aesthetics and the Philosophy of Art Series.James Hatley & Mary C. Rawlinson - 2003 - Journal of Speculative Philosophy 17 (1):68-70.
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  21.  26
    Techne and Phusis.James D. Hatley - 2005 - Environmental Philosophy 2 (2):6-17.
  22.  8
    The Glory of Signification.James Hatley - 2018 - Philosophy Today 62 (2):683-693.
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  23.  27
    The Malignancy of Evil: Witnessing Violence Beyond Justice.James Hatley - 2003 - Studies in Practical Philosophy 3 (2):84-106.
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  24.  34
    The Middle Voice of Ecological Conscience.James Hatley - 1995 - Environmental Ethics 17 (1):109-111.
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  25.  6
    Telling Stories in the Company of Buffalo in Advance.James Hatley - forthcoming - Environmental Philosophy.
  26.  6
    Telling Stories in the Company of Buffalo.James Hatley - 2016 - Environmental Philosophy 13 (1):105-122.
    Beginning in story and memoir, an appeal is made for the practice of “paranoiesis,” a mode of knowing appropriate to dwelling in the company of other living kinds. Paranoiesis is particularly called for in responding to the twin legacies of ecocide and genocide at work in the extirpation of Buffalo across the high plains. Philosophical responses to this plight are called upon to cultivate “rough knowledge,” a mode of hearing the other’s speaking—both human and more-than-human—that eschews dialectical opposition and negative (...)
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  27.  14
    The Spell of the Sensuous.James Hatley - 1997 - Environmental Ethics 19 (1):109-112.
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  28.  19
    The Spell of the Sensuous: Perception and Language in a More Than Human World. [REVIEW]James Hatley - 1997 - Environmental Ethics 19 (1):109-112.
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  29.  26
    The Virtue of Temporal Discernment: Rethinking the Extent and Coherence of the Good in a Time of Mass Species Extinction.James Hatley - 2012 - Environmental Philosophy 9 (1):1-21.
    How might human beings be called to exercise virtue, which is to say, modes of acknowledgement, humility, and discernment, in regard to the impending extinction of the human species? It is argued that the inevitable extinction of the human species be affirmed as a good, in spite of how daunting and uncanny this act might be. This affirmation is called for as humans struggle to find an ethical response appropriate to their creaturely existence, as well as to their devastating complicity (...)
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  30.  9
    Wild Seasons and the Justice of Country: Dreaming the Weathers Anew in Hebraic Midrash.James Hatley - 2013 - Environment, Space, Place 5 (1):171-200.
    Employing the rabbinical practice of midrashic reading in order to unfold a passage from The Song of Songs, the manner in which a European/colonial affirmation of the seasons, particularly the season of spring, might become a mode of injustice in a non-temperate climate is explored. The wilding of seasons imposed by colonial usurpation of country finds a particular case study in the invasion of Arrente lands in Australia by buffel grass even as the effects of climate change are being felt. (...)
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  31.  8
    Book Review: Textualities: Between Hermeneutics and Deconstruction. [REVIEW]James Hatley - 1996 - Philosophy and Literature 20 (1):262-263.
  32.  12
    Henry Bugbee, Wilderness, and the Omnirelevance of the Ten‐Thousand Things.James Hatley - 2016 - Journal of Chinese Philosophy 43 (3-4):295-312.
    In his philosophical journal The Inward Morning, Henry Bugbee appeals to the Daodejing to derive principles, particularly that of ziran, of “self-soing,” by which one is guided in thinking heedfully. In this way, one is called reflexively into responsibility for and by things in what Bugbee terms their “density” and “omnirelevance.” Through Bugbee’s unique notion of wilderness as “emergent togetherness,” the periodicity and fluency cultivated in ecological contemplation refines the practice of natural history, such that it is attuned to the (...)
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