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Marguerite la Caze [40]M. la Caze [2]M. M. La Caze [1]
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Profile: Marguerite La Caze (University of Queensland)
  1.  26
    Integrity and the Fragile Self.Damian Cox, Marguerite La Caze & Michael Levine - 2003 - Ashgate.
    This book examines the centrality of integrity in relation to a variety of philosophical and psychological concerns that impinge upon the ethical life.
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  2.  65
    Not Just Visitors: Cosmopolitanism, Hospitality, and Refugees.M. M. La Caze - 2004 - Philosophy Today 48 (3):313-324.
    Recent philosophers, political scientists and cultural theorists have suggested that the concept of cosmopolitanism is useful to theorize an ideal relationship between different nations, and to confront the problems faced by asylum-seekers and refugees. Here, La Caze discusses Immanuel Kant's view of cosmopolitanism which occurs in the context of his teleological philosophy of history and his views on politics.
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  3.  18
    Wonder and Generosity: Their Role in Ethics and Politics.Marguerite La Caze - 2013 - SUNY Press.
    Wonder and generosity -- Love and respect -- Responding to difference and similarity -- The relation between ethics and politics -- Cosmopolitanism, hospitality and refugees -- Wonder, radical evil and forgiveness -- Apology, forgiveness, and reconciliation.
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  4. The Analytic Imaginary.Marguerite la Caze - 1996 - Cornell University Press.
    lntroduction Imaginary and Images M philosophical imaginary refers to both the capacity to imagine and the stock of images philosophers use. ...
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  5.  86
    Love, That Indispensable Supplement: Irigaray and Kant on Love and Respect.Marguerite La Caze - 2005 - Hypatia 20 (3):92-114.
    Is love essential to ethical life, or merely a supplement? In Kant's view, respect and love, as duties, are in tension with each other because love involves drawing closer and respect involves drawing away. By contrast, Irigaray says that love and respect do not conflict because love as passion must also involve distancing and we have a responsibility to love. I argue that love, understood as passion and based on respect, is essential to ethics.
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  6.  30
    The Asymmetry Between Apology and Forgiveness.Marguerite La Caze - 2006 - Contemporary Political Theory 5 (4):447-468.
    Government refusals to apologise for past wrongful practices such as slavery or the removal of indigenous children from their parents seem evidently unjust. It is surprising, then, that some ethical considerations appear to support such stances. Jacques Derrida's account of forgiveness as entirely independent of apology appears to preclude the need for official apologies. I contend that governments are obligated to apologize for past injustices because they are responsible for them and that official apologies should not involve a corresponding expectation (...)
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  7.  11
    At the Intersection: Kant, Derrida, and the Relations Between Ethics and Politics.Marguerite la Caze - 2007 - Political Theory 35 (5):781-805.
    To elucidate the tensions in the relation between ethics and politics, I construct a dialogue between Kant, who argues that they can be made compatible, and Derrida, who claims to go beyond Kant and his idea of duty. For Derrida, ethics makes unconditional demands and politics guides our responses to possible effects of our decisions. Derrida argues that in politics there must be a negotiation of the non-negotiable call of ethical responsibility. I argue that Derrida's unconditional ethics cannot be read (...)
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  8.  2
    Love, That Indispensable Supplement: Irigaray and Kant on Love and Respect.La Caze Marguerite - 2005 - Hypatia 20 (3):92-114.
    Is love essential to ethical life, or merely a supplement? In Kant’s view, respect and love, as duties, are in tension with each other because love involves drawing closer and respect involves drawing away. By contrast, Irigaray says that love and respect do not conflict because love as passion must also involve distancing and we have a responsibility to love. I argue that love, understood as passion and based on respect, is essential to ethics.
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  9.  30
    The Encounter Between Wonder and Generosity.Marguerite La Caze - 2002 - Hypatia 17 (3):1-19.
    : In a reading of René Descartes's The Passions of the Soul, Luce Irigaray explores the possibility that wonder, first of all passions, can provide the basis for an ethics of sexual difference because it is prior to judgment, and thus nonhierarchical. For Descartes, the passion of generosity gives the key to ethics. I argue that wonder should be extended to other differences and should be combined with generosity to form the basis of an ethics.
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  10.  20
    Introduction.La Caze Marguerite - 2014 - Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 18 (2):1-2.
  11.  64
    Derrida: Opposing Death Penalties.Marguerite la Caze - 2009 - Derrida Today 2 (2):186-199.
    Derrida's purpose in ‘Death Penalties’ (2004), is to show how both arguments in favour of capital punishment, exemplified by Kant's, and arguments for its abolition, such as those of Beccaria, are deconstructible. He claims that ‘never, to my knowledge, has any philosopher as a philosopher, in his or her own strictly and systematically philosophical discourse, never has any philosophy as such contested the legitimacy of the death penalty.’ (2004, 146) Derrida also asks how it is possible ‘to abolish the death (...)
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  12.  28
    Moss, Fungus, Cauliflower: Sartre's Critique of "Human Nature".Marguerite La Caze - 2012 - Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 16 (1):30-51.
    The article offers the author's insights on the theory of Jean-Paul Sartre regarding human nature. She mentions that the understanding of need of Sartre was not inconsistent with his perception of the human condition, in which she argues that Satre's concept of needs indicates a change in focus. She explores questions which arise from the argument of Sartre on needs in his theory concerning dialectical ethics.
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  13.  23
    Revaluing Envy and Resentment.Marguerite la Caze - 2002 - Philosophical Explorations 5 (2):155 – 158.
    Some forms of envy and resentment are centrally connected with a concern for justice and so should not be morally condemned but accepted. Envy and resentment enable us to discern and respond to injustices against ourselves and others. I argue that whereas envy and resentment as character traits or dispositions may be ethically deplorable, as episodic emotions they can be both moral responses to injustice and lead to action against injustice.
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  14.  13
    The Mute Foundation of Aesthetic Experience?Marguerite La Caze - 2013 - Culture, Theory, and Critique 54 (2):209-224.
    Luiz Cost Lima argues in The Limits of Voice that Kant’s Critique of Judgment plays a pivotal role in furthering aestheticization, or the objectification and universalization of aesthetic experience. He introduces the term criticity to refer to the act of questioning and finds that Kant poses the alternatives of aestheticization and criticity. However, Costa Lima sees Kant and most of the following literary criticism as accepting aestheticization, with exceptions such as Schlegel and Kafka. (xii) He states ‘The effective actualization of (...)
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  15. At First Blush: The Politics of Guilt and Shame.Marguerite La Caze - 2013 - Parrhesia (18):85-99.
    A consideration of what are sometimes known as the reactive attitudes is useful to outline more positive conditions of ethical restoration. This paper focuses on the ways in which perceptions and experiences of guilt and shame are shaped by political conceptions of who belongs to the more guilty and shameful parties. I use the debate between Karl Jaspers and Arendt over guilt and responsibility, as well as Jean-Paul Sartre’s and Giorgio Agamben’s work on shame, to develop an account of the (...)
     
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  16.  20
    A Taste for Fashion.Marguerite La Caze - 2011 - In Jessica Wolfendale & Jeanette Kennett (eds.), Fashion – Philosophy for Everyone: Thinking with Style. Blackwell.
    One of the few philosophers who comments on fashion, Kant claims in his Anthropology from a Pragmatic Point of View that fashion should be classified as vanity and foolishness. He writes ‘it is novelty that makes fashion popular, and to be inventive in all sorts of external forms, even if they often degenerate into something fantastic and somewhat hideous, belongs to the style of courtiers, especially ladies. Others then anxiously imitate these forms, and those in low social positions burden themselves (...)
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  17.  7
    The Language of Violence: Chiastic Encounters.La Caze Marguerite - 2016 - Sophia 55 (1):115-127.
    In her recent book, Violence and the Philosophical Imaginary, Ann Murphy suggests that the philosophical imaginary, in particular that of contemporary continental philosophy, is imbued with images of violence. The concept of the philosophical imaginary is drawn from the work of Michèle Le Dœuff to explore the role of images of violence in philosophy. Murphy sets the language of violence, reflexivity, and critique against that of vulnerability, ambiguity and responsibility. Her concern is that images of violence have become and may (...)
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  18.  17
    Iris Marion Young's Legacy for Feminist Theory.Marguerite La Caze - 2014 - Philosophy Compass 9 (7):431-440.
    The work of Iris Marion Young (1949–2006) comprises major contributions in the areas of feminist phenomenology, international justice, political theory, and ethical responses to differences. Many of Young's articles, such as ‘Throwing like a Girl’, ‘Pregnant Embodiment’, ‘Women Recovering our Clothes’, ‘Gender as Seriality’, and ‘House and home’, in addition to her books Justice and the Politics of Difference (1990) and Inclusion and Democracy (2000) are particularly significant. My paper shows how Young's earlier essays in feminist phenomenology concerning the lived (...)
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  19.  10
    Sartre Integrating Ethics and Politics: The Case of Terrorism.Marguerite La Caze - 2007 - Parrhesia: A Journal of Critical Philosophy 3:43-54.
    Sartre reflected on questions related to terror and terrorism throughout his career and these questions shaped his understanding of ethics and politics. In exploring these connections I link Sartre’s controversial remarks about the terrorism he observed during his lifetime to our more recent experiences of terrorism in the USA, Bali, Madrid and London. In Colonialism and Neo-Colonialism, Robert Young claims that Sartre moves from ethics to politics in his account of colonialism, understanding that shift as one from a concern with (...)
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  20.  6
    The Encounter Between Wonder and Generosity.Marguerite La Caze - 2002 - Hypatia: A Journal of Feminist Philosophy 17 (3):1-19.
    In a suggestive reading of Descartes’ The Passions of the Soul, Luce Irigaray explores the possibility that the passion of wonder, the first of all the passions, can provide the basis for an ethics of sexual difference. Wonder is the first of all passions because it has no opposite, is prior to judgment and comparison, and because it is united to most other passions. Wonder is surprise at the extraordinary, and Irigaray believes it is the ideal way for women and (...)
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  21.  6
    Max Deutscher's Genre of Philosophy.Marguerite La Caze - 2009 - Crossroads (1):71-78.
    Early in his career, Max Deutscher he started to explore questions in the philosophy of mind, which continue to interest him. His early reading of Jean-Paul Sartre, and the work of Gilbert Ryle, informs all his work. My paper traces the theme of genre in philosophy as it is exemplified and discussed throughout Deutscher’s work, including Judgment After Arendt (2007).
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  22.  5
    Moss, Fungus, Cauliflower.Marguerite La Caze - 2012 - Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 16 (1):30-51.
    In the early texts, Being and Nothingness (1944) and Existentialism and Humanism (1946), Sartre argues that existence precedes essence so there can be no such thing as human nature, which he contrasted with accounts of a human condition that does not presume an essence. In later work such as Critique of Dialectical Reason I (1960) Sartre shifts to an emphasis on universal human needs that must be satisfied, which appears to imply that there are essential human characteristics that impose a (...)
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  23.  2
    Not Just Visitors: Cosmopolitanism, Hospitality, and Refugees.Marguerite La Caze - 2004 - Philosophy Today 48 (3):313-324.
    Recent philosophers, political scientists and cultural theorists have suggested that the concept of cosmopolitanism is useful to theorize an ideal relationship between different nations, and to confront the problems faced by asylum-seekers and refugees. Here, La Caze discusses Immanuel Kant's view of cosmopolitanism which occurs in the context of his teleological philosophy of history and his views on politics.
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  24.  16
    Terrorism and Trauma: Negotiating Derridean 'Autoimmunity'.M. la Caze - 2011 - Philosophy and Social Criticism 37 (5):605-619.
    I begin by examining the logic of autoimmunity as characterized by Jacques Derrida, ‘that strange behaviour where a living being, in quasi-suicidal fashion, ‘‘itself’’ works to destroy its own protection, to immunize itself against its own immunity’ (Borradori, 2003: 94). According to Derrida, religion, democracy, terrorism and recent responses to the trauma of terrorism can be understood in terms of this logic. Responses to terrorism are ‘autoimmune’ and increase the trauma of terrorism as well as risking democratic values. I argue (...)
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  25.  2
    Moss, Fungus, Cauliflower.Marguerite La Caze - 2012 - Symposium 16 (1):30-51.
    I argue that Sartre's understanding of needs is not inconsistent with his conception of the human condition. I will demonstrate that his use of the term "needs" signals a change of focus, not a rejection of his earlier views. Sartre's Iater "dialectical" account of human needs should he read, in light of his phenomenological account in Being and Nothingness, as aspects of our facticity and situation. Satisfying needs is compatible with a range of choices about how to satisfy those needs (...)
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  26.  8
    Editors' Introduction: Philosophy and Affective Turn.Marguerite La Caze & Henry Martyn Lloyd - 2011 - Parrhesia 13:1-13.
    This special issue of Parrhesia has developed from the 2010 Australasian Society for Continental Philosophy’s Conference at the University of Queensland on the theme of the philosophy of affect.
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  27.  5
    Dancing with Iris. [REVIEW]Marguerite La Caze - 2011 - Social Theory and Practice 37 (4):697-704.
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  28.  6
    Beauvoir and The Second Sex: Feminism, Race, and the Origins of Existentialism (Review).Marguerite La Caze - 2005 - Hypatia 14 (4):175-182.
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  29.  9
    On Orientation in Thought.Marguerite la Caze - 2007 - International Studies in Philosophy 39 (4):77-102.
    Immanuel Kant, in ‘What is Orientation in Thinking?’ focuses on reason as the touchstone for speculative thought. The question of how to orient ourselves in thinking is still pressing, particularly if one does not take reason as providing principles for judgment. Hannah Arendt and Michèle Le Dœuff focus on this problem of orientation from a practical point of view and build up a compelling picture of how we can orient our thought. Both take imagination to be central to good judgment, (...)
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  30.  7
    Book Review: Margaret A. Simons. Beauvoir and the Second Sex: Feminism, Race, and the Origins of Existentialism. New York: Rowman & Littlefield, 1999. [REVIEW]Marguerite la Caze - 1999 - Hypatia 14 (4):175-182.
  31.  3
    Hipparchia's Choice: An Essay Concerning Women, Philosophy, Etc. 2nd Ed. By Michèle le Dœuff. Translated by Trista Selous. [REVIEW]Marguerite La Caze - 2009 - Hypatia 24 (1):191-195.
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  32.  2
    Michele le Doeuff Feminist Epistemology and the Unthought.Marguerite La Caze - 2008 - Hecate 34 (2):62-79..
    The unthought means that which it is possible to think, but which has not yet been thought, and also what we are prevented from thinking. Philosophical systems can prevent us from thinking otherwise and restrictions on women’s access to knowledge can prevent women from thinking apart from what is prescribed as suitable. The unthought is both what hasn’t been thought and what could be thought if there wasn’t a barrier of some sort. Michèle Le Dœuff directs us towards the unthought (...)
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  33.  1
    Review: Burdened Virtues: Virtue Ethics for Liberatory Struggles. [REVIEW]La Caze Marguerite - 2007 - Mind 116 (463):781-785.
  34.  1
    Review of Essay of Margaret Simons' Simone de Beauviour and The Second Sex: Feminism, Race and the Origins of Existentialism. [REVIEW]M. La Caze - 1999 - Hypatia 14 (4):175-181.
  35. Book Review: Margaret A. Simons. Beauvoir and the Second Sex: Feminism, Race, and the Origins of Existentialism. New York: Rowman & Littlefield, 1999. [REVIEW]Marguerite La Caze - 1999 - Hypatia: A Journal of Feminist Philosophy 14 (4):175-182.
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  36. Dancing with Iris: The Philosophy of Iris Marion Young. [REVIEW]Marguerite La Caze - 2011 - Social Theory and Practice 37 (4):697-704.
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  37. Hope and Affirmation: An Ethics of Reciprocity.Marguerite La Caze - 2013 - In Steven Churchill Jack Reynolds (ed.), Sartre: Key Concepts. Acumen Publishing. pp. 206-12.
    Jean-Paul Sartre’s final ethics of the “we” or reciprocity remains controversial and less developed than his other ethics. Scholars have generally accepted the periodization of his ethics into three, as Sartre himself described them: the first ethics of authenticity, the second Marxist or dialectical ethics, and this final ethics, that considers the ontological basis of ethics, based primarily on the 1980 interviews in Hope Now (1996) (L’espoir maintenant, 1991). I will focus on Sartre’s responses in the interviews, rather than contributions (...)
     
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  38. Introduction.Marguerite La Caze - 2014 - Symposium 18 (2):1-2.
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  39. Iris Marion Young’s Political Philosophy.Marguerite La Caze - forthcoming - Encyclopedia of the Philosophy of Law and Social Philosophy.
    This article focuses on how the work of Iris Marion Young (1949-2006) has contributed to legal and political theory. Her ground-breaking book Justice and the Politics of Difference and her later work Inclusion and Democracy, as well as numerous articles, have been very influential. These texts involve the articulation of the numerous structural ways in which oppressed groups can be treated unjustly and the kind of legal, political, and social structures that need to be put in place to overcome these (...)
     
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  40. Moss, Fungus, Cauliflower: Sartre's Critique of "Human Nature".Marguerite La Caze - 2012 - Symposium 16 (1):30-51.
    I argue that Sartre's understanding of needs is not inconsistent with his conception of the human condition. I will demonstrate that his use of the term "needs" signals a change of focus, not a rejection of his earlier views. Sartre's Iater "dialectical" account of human needs should he read, in light of his phenomenological account in Being and Nothingness, as aspects of our facticity and situation. Satisfying needs is compatible with a range of choices about how to satisfy those needs (...)
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  41. On Orientation in Thought: Hannah Arendt and Michèle Le Dœuff.Marguerite La Caze - 2007 - International Studies in Philosophy 39 (4):77-102.
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  42. Promising and Forgiveness.Marguerite La Caze - 2014 - In Patrick Hayden (ed.), Hannah Arendt: Key Concepts. Acumen Publishing. pp. 209-21.
    My paper explores the power that forgiveness and the promise, as potentialities of action, have to counter the two difficulties that follow from the possibility of being able to begin something new or what Arendt calls the ‘frailty of human affairs’: irreversibility and unpredictability. Acts of forgiving and promising are expressions of freedom and natality, as they begin human relations anew: forgiveness creates a fresh beginning after wrong-doing, and the promise initiates new political agreements. Arendt argues that forgiveness and the (...)
     
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  43. Wonder and Generosity: Their Role in Ethics and Politics.Marguerite La Caze - 2014 - State University of New York Press.
    _A compelling understanding of equality and difference in public life._.
     
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