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Martina Ferrari
University of Oregon
  1.  28
    Questions of Silence: On the Emancipatory Limits of Voice and the Coloniality of Silence.Martina Ferrari - 2020 - Hypatia 35 (1):123-142.
    This article begins at a crossroads; it straddles the difficult ground between the recent public outcry against sexual violence and concerns about the coloniality of voice made visible by the recent decolonial turn within feminist theory. Wary of concepts such as “visibility” or “transparency”—principles that continue to inform the call to “break the silence” by “speaking up” central to Western liberatory movements—in this article, I return to silence, laying the groundwork for the exploration of what a revised concept of silence (...)
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  2.  5
    On Ne Naît Pas Femme: On le Devient : The Life of a Sentence.Bonnie J. Mann & Martina Ferrari (eds.) - 2017 - Oxford University Press.
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  3.  2
    Editors' Introduction: Reflections on the First Issue.Martina Ferrari, Devin Fitzpatrick, Sarah McLay, Shannon Hayes, Kaja Jenssen Rathe & Amie Zimmer - 2018 - Journal of Critical Phenomenology 1 (1):1.
    We are happy to feature four invited submissions by Lisa Guenther, Kym Maclaren, Bonnie Mann, and Gayle Salamon, all of whom respond to the questions motivating our inaugural issue. Both Salamon and Maclaren offer a response to the question “What is critical phenomenology?” by exploring the productive relationship between critical theory and phenomenology. Salamon does this by tracing the history of the term critical phenomenology. Maclaren further explores the productive relationship between critical theory and phenomenology en route to her analysis (...)
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  4.  8
    Poietic Transspatiality.Martina Ferrari - 2018 - Chiasmi International 20:385-401.
    In this paper, I attend to the ontological shift in Merleau-Ponty’s later writing and suggest that this conceptual turn opens the space for questions of the latent sense of the sensible foreclosed by dualist accounts and propositional theories of meaning. By attending to the Nature Lectures, I claim that there is a sens [meaning and orientation] of nature whose regulatory principle ought to be found in nature itself. This is to say that there is a normativity of nature that, albeit (...)
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  5.  13
    Gloria Anzaldúa's Decolonizing Aesthetics: On Silence and Bearing Witness.Martina Ferrari - 2020 - Journal of Speculative Philosophy 34 (3):323-338.
    And what if we also learn to listen for silence?This article is one in a series of attempts on my part to think the inbetween of traditionally juxtaposed claims of voice versus silence. It takes seriously both claims that voice is lived as liberatory by many, on the one hand, and that words may be inadequate to bear witness to the humiliation, pain, and systematic degradation of trauma and violence, on the other. Thus situated, I turn to silence to locate (...)
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  6.  1
    Bearing Witness Beyond Colonial Epistemologies: Silvia Rivera Cusicanqui’s Critical Phenomenology of Deep Silence.Martina Ferrari - 2021 - Chiasmi International 23:239-260.
    This paper is one in a series of attempts on my part to think through one of the central challenges left to us by Merleau-Ponty’s sudden death in 1961: if we understand the turn, in his later writings, toward an ontology of the flesh as “a radical rethinking of the experience of belonging from within, [as] a phenomenology of being-of-the-world”, how are we to bear witness to such an experience? What modalities are called forth to do justice to this belonging? (...)
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  7.  11
    An-Archic Past.Martina Ferrari - 2017 - Symposium 21 (2):230-249.
    Thanks to the revival in Bergson’s scholarship prompted by Gilles Deleuze’s Bergsonism, it is widely recognized that Bergsonism challenges the metaphysics of presence. Less attention, however, has been devoted to the status of negation or negativity in Bergson’s thought. Differently from Deleuze, I argue that Bergson’s claim that memory and perception, past and present, differ in kind does not call for the erasure of the negative but rather for the radical reconceptualization of negation in temporal terms. Thinking negation temporally allows (...)
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  8.  2
    Existential Rehabituations From a Latinx Perspective: On Leah Kalmanson's Cross-Cultural Existentialism.Martina Ferrari - 2022 - Philosophy East and West 72 (1):268-277.
    … philosophy must be a practice as much as it is a theory.Leah Kalmanson, Cross-Cultural Existentialism, p. 1In the face of the sheer quantity of life's uncertainties, Leah Kalmanson's Cross-Cultural Existentialism provides more than a novel take on existential theory ; following the mantra of European existentialists that "philosophies are meant to be lived," Cross-Cultural Existentialism introduces the reader to a series of practices central to the Ruist tradition required to make philosophy "a concrete attitude, a way of life". Kalmanson's (...)
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  9.  7
    Paradoxical Beginnings. [REVIEW]Martina Ferrari - 2017 - Chiasmi International 19:475-484.
    Spanning nearly twenty years, the essays in Judith Butler’s Senses of the Subject investigate the processes of subject formation. Via an engagement with canonical philosophical figures like Descartes, Malebranche, Merleau-Ponty, Spinoza, Irigaray, Hegel, Kierkegaard, Sartre, and Fanon, Butler develops the thesis that a radical “susceptibility” or “impressionability” vis-à-vis social and linguistic powers is constitutive of the “I.” This claim, as I suggest in the review, has two implications. First, any attempt to account for this process of initial formation is inherently (...)
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  10.  9
    The Immemorial Time of Gender.Martina Ferrari - 2016 - Chiasmi International 18:261-274.
    In this paper, I tend to the concept of “immemorial past” and argue that Maurice Merleau-Ponty’s turn in The Visible and the Invisible—a turn toward the conceptualization of time as chiasm and an ontology of the invisible—provides a rich resource for theorizing sexual difference. More precisely, I argue that acknowledging the different kind of temporality of life that the immemorial institutes—a temporality that is generative of meaning and signification—invites us to investigate gender’s “immemorial past.” Shifting attention from the sedimentation and (...)
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  11.  7
    Transgressive Freedom.Martina Ferrari - 2016 - Southwest Philosophy Review 32 (1):93-104.
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  12.  2
    Unreflexive Medicine: The Unspoken “Goodness” of the Normal in the Case of Conjoined Twins’ Separation.Martina Ferrari - 2015 - International Journal of Feminist Approaches to Bioethics 8 (1):138-155.
    In this article, I illustrate ways in which the concepts of the norm and normativity, as well as discourses about normality and the good life, are implicated in relations of power that inform individuals’ values. By analyzing the separation of conjoined twins as a paradigmatic example of practices of overmedicalization, I consider the implications of taking the “goodness” of normality for granted. I argue that overmedicalization procedures establish an interpretative framework that does not leave room for recognizing the contingency of (...)
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