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Matthew Sharpe [68]Matthew Joel Sharpe [3]
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Matthew Sharpe
Deakin University
  1. Camus, Philosophe: To Return to Our Beginnings.Matthew Sharpe - 2015 - Brill.
    In _Camus, Philosophe: To Return to our Beginnings_ Matthew Sharpe reads Camus as a _philosophe_ in the classical and enlightenment lineages, arguing that his defense of _mesure_ singles him out amidst 20th century French thought and makes him of renewed relevance today.
     
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  2.  12
    On Reading Heidegger—After the “Heidegger Case”?Matthew Sharpe - 2018 - Critical Horizons 19 (4):334-360.
    ABSTRACTThis paper looks at the state of the literature surrounding Heidegger and Nazism today. Part 1 focusses on Hassan Givsan’s remarkable work, Une histoire consternante: pourquoi les philosophes se laissent corrompre par le “cas Heidegger”, which looks at the different, mutually inconsistent forms of “apologetics” denying that Heidegger had been a Nazi, or that this commitment could have been shaped by his philosophy. Part 2 looks at five themes that emerge from the 2014 French-language collection Heidegger, le sol, la communauté, (...)
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  3.  16
    Socratic Ironies: Reading Hadot, Reading Kierkegaard.Matthew Sharpe - 2016 - Sophia 55 (3):409-435.
    This paper examines the seemingly unlikely rapport between the ‘Christian existentialist’, radically Protestant thinker, Søren Kierkegaard and French classicist and historian of philosophy, Pierre Hadot, famous for advocating a return to the ancient pagan sense of philosophy as a way of life. Despite decisive differences we stress in our concluding remarks, we argue that the conception of philosophy in Hadot as a way of life shares decisive features with Kierkegaard’s understanding of the true ‘religious’ life: as something demanding existential engagement (...)
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  4.  8
    On a Neglected Argument in French Philosophy: Sceptical Humanism in Montaigne, Voltaire and Camus.Matthew Sharpe - 2015 - Critical Horizons 16 (1):1-26.
    This paper wants to draw out a common argument in three great philosophers and littérateurs in modern French thought: Michel de Montaigne, Voltaire, and Albert Camus. The argument makes metaphysical and theological scepticism the first premise for a universalistic political ethics, as per Voltaire's: “it is clearer still that we ought to be tolerant of one another, because we are all weak, inconsistent, liable to fickleness and error.” The argument, it seems to me, presents an interestingly overlooked, deeply important and (...)
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  5.  72
    The Invincible Summer: On Albert Camus' Philosophical Neoclassicism.Matthew Joel Sharpe - 2011 - Sophia 50 (4):577-592.
    What follows is a work of critical reconstruction of Camus' thought. It aims to answer to the wish Camus expressed in his later notebooks, that he at least be read closely. Specifically, I hope to do three things. In Part I, we will show how Camus' famous philosophy of the absurd represents a systematic scepticism whose closest philosophical predecessor is Descartes' method of doubt, and whose consequence, as in Descartes, is the discovery of a single, orienting certainty, on the basis (...)
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  6.  13
    Camus and the Virtues.Matthew Sharpe - 2017 - Philosophy Today 61 (3):679-708.
    Albert Camus can be meaningfully read as an agent-focussed virtue ethicist, as David Sherman has suggested. Yet moving far beyond Sherman’s version of this claim, we show here how Camus accepts what are four definitive parameters of the classical authors’ conception of the virtues—the last of which takes him beyond today’s recognised “virtue ethicists.” Firstly, he understands the virtues as lasting, beneficent dispositions to think, feel, and act in certain ways. Secondly, he conceives the virtues as mastering the untethered passions: (...)
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  7.  19
    Traversing the Fantasy: Critical Responses to Slavoj Zizek.Geoff M. Boucher, Jason Glynos & Matthew Sharpe - unknown
    © Geoff Boucher, Jason Glynos, Matthew Sharpe 2005. Slavoj Zizek is one of the most provocative and important thinkers writing in contemporary philosophy. This book is an engaged debate with Zizek. It contains a series of specially commissioned critical essays from an impressive collection of contributors covering the full extent of his oeuvre. Essays examine Zizek on cultural theory, film studies, ethics, political theory, social theory, Kant and Lacanian psychoanalysis. In the spirit of Zizek‘s own interventions, these essays critically interrogate (...)
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  8.  27
    The Antipodean Philosopher: Public Lectures on Philosophy in Australia and New Zealand.John Bigelow, Raymond D. Bradley, Andrew Brennan, Tony Coady, Peter Forrest, James Franklin, Karen Green, Russell Grigg, Matthew Sharpe, Jeanette Kennett, Neil Levy, Catriona Mackenzie, Gary Malinas, Chris Mortensen, Robert Nola & Paul Patton - 2011 - Lexington Books.
    Series of lectures on many aspects of philosophy in Australia.
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  9.  29
    From Amy Allen to Abbé Raynal: Critical Theory, the Enlightenment and Colonialism.Matthew Sharpe - forthcoming - Tandf: Critical Horizons:1-22.
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  10.  13
    How It's Not the Chrisippus You Read.Matthew Sharpe - 2014 - Philosophy Today 58 (3):367-392.
    This article challenges John M. Cooper’s reading of ancient Stoicism as a way of life, one which sets its back against Pierre Hadot’s notion that Stoicism could have philosophically advocated regimens of non-cognitive practices of the kind documented by Hadot. Part 1 examines Arrian’s Discourses, following A. A. Long in seeing in this text Arrian’s portrait of Epictetus as a philosophical persona: one bringing together the different virtues of Socrates, Diogenes, and Zeno. Part 2 then examines Epictetus’s Handbook , seeing (...)
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  11.  86
    Critique as Technology of the Self.Matthew Sharpe - 2005 - Foucault Studies 2:97-116.
    This inquiry is situated at the intersection of two enigmas. The first is the enigma of the status of Kant's practice of critique, which has been the subject of heated debate since shortly after the publication of the first edition of The Critique of Pure Reason. The second enigma is that of Foucault's apparent later 'turn' to Kant, and the label of 'critique', to describe his own theoretical practice. I argue that Kant's practice of 'critique' should be read, after Foucault, (...)
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  12.  3
    In the Crosshairs of the Fourfold: Critical Thoughts on Aleksandr Dugin’s Heidegger.Matthew Sharpe - 2020 - Critical Horizons 21 (2):167-187.
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  13.  19
    The Plague and the Panopticon.Matthew Sharpe - 2016 - Thesis Eleven 133 (1):59-79.
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  14. Stoic Virtue Ethics.Matthew Sharpe - 2014 - In Stan van Hooft & Nafsika Athanassoulis (eds.), The Handbook of Virtue Ethics. Acumen Publishing.
     
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  15.  34
    The Aesthetics of Ideology, or ‘The Critique of Ideological Judgment’ in Eagleton and Zizek.Matthew Sharpe - 2006 - Political Theory 34 (1):95-120.
    The notions of ‘ideology’ and ‘critique of ideology’ have been criticised in manyways. This essay examines theworks of two contemporary theorists who defend this theoretical category. Interestingly, both do this through pivotal recourse to categories drawn from modern aesthetic theory, and in particular Kant's third Critique. In thisway, they reanimate a theoretical concern with the intersection of politics and aesthetics that goes as far back as Plato. The essay's conclusion reflects on this “aesthetic turn” in the theory of ideology: what (...)
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  16.  3
    Georgics of the Mind and the Architecture of Fortune: Francis Bacon's Therapeutic Ethics.Matthew Sharpe - 2014 - Philosophical Papers 43 (1):89-121.
  17.  5
    Into the Heart of Darkness Or: Alt-Stoicism? Actually, No….Matthew Sharpe - 2018 - Eidos. A Journal for Philosophy of Culture 2 (4):106-113.
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  18.  54
    Philosophy, Violence, Metaphor.Jack Reynolds, Leesa Davis & Matthew Sharpe - 2016 - Sophia 55 (1):1-4.
    In this paper, I explore the complex ethical dynamics of violence and nonviolence in Mahāyāna Buddhism by considering some of the historical precedents and scriptural prescriptions that inform modern and contemporary Buddhist acts of self-immolation. Through considering these scripturally sanctioned Mahāyāna ‘case studies,’ the paper traces the tension that exists in Buddhist thought between violence and nonviolence, outlines the interplay of key Mahāyāna ideas of transcendence and altruism, and comments on the mimetic status and influence of spiritually charged texts. It (...)
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  19. Understanding Psychoanalysis.Matthew Sharpe & Joanne Faulkner - 2008 - Routledge.
    "Understanding Psychoanalysis" presents a broad introduction to the key concepts and developments in psychoanalysis and its impact on modern thought. Charting pivotal moments in the theorization and reception of psychoanalysis, the book provides a comprehensive account of the concerns and development of Freud's work, as well as his most prominent successors, Melanie Klein and Jacques Lacan.The work of these leading psychoanalytic theorists has greatly influenced thinking across other disciplines, notably feminism, film studies, poststructuralism, social and cultural theory, the philosophy of (...)
     
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  20.  10
    From Amy Allen to Abbé Raynal: Critical Theory, the Enlightenment and Colonialism.Matthew Sharpe - 2019 - Critical Horizons 20 (2):178-199.
    ABSTRACTThis paper is a critical response to Amy Allen’s The End of Progress: Decolonising the Normative Foundations of Critical Theory. We take up her book’s call for a “problematizing” history which challenges “taken-for-granted” preconceptions in order to contest Allen’s own representation of the thought of the enlightenment. Allen accepts that all the enlighteners agreed upon a stadial, progressive account of history, which she critiques epistemically and normatively. But we show in Part 2, drawing on the work of Henri Vyverberg and (...)
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  21.  21
    Autonomy, Reflexivity, Tragedy: Notions of Democracy in Camus and Castoriadis.Matthew Sharpe - 2002 - Critical Horizons 3 (1):103-129.
    This paper looks at two 20th century theories of tragedy: those of Cornelius Castoriadis and Albert Camus. The theories that each proffer of this ancient cultural form are striking. Against more standard views, both theorists stress that tragedy is a cultural form that has only arisen historically in cultures whose forms of religious thought have been laid open to question. In this way, both argue that tragedy is an important democratic cultural form, which stages the confrontation between a no longer (...)
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  22.  20
    Hunting Plato's Agalmata.Matthew Sharpe - 2009 - The European Legacy 14 (5):535-547.
    In this essay I argue that to understand Plato's philosophy, we must understand why Plato presented this philosophy as dialogues: namely, works of literature. Plato's writing of philosophy corresponds to his understanding of philosophy as a transformative way of life, which must nevertheless present itself politically, to different types of people. As a model, I examine Lacan's famous reading of Plato's Symposium in his seminar of transference love in psychoanalysis. Unlike many other readings, Lacan focuses on Alcibiades’ famous description of (...)
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  23.  37
    Reading Camus “With,” or After, Levinas: Rebellion and the Primacy of Ethics.Matthew Sharpe - 2011 - Philosophy Today 55 (1):82-95.
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  24.  21
    A Question of Two Truths? Remarks on Parrhesia and the 'Political-Philosophical'difference.Matthew Sharpe - 2007 - Parrhesia 2:89-108.
  25.  15
    Kant, or the Crack in the Universal : Slavoj Zizek's Politicising the Transcendental Turn.Matthew Sharpe - 2008 - International Journal of Žižek Studies 2 (2):1-20.
    This paper examines Slavoj Zizek’s reading of Immanuel Kant. Its undergirding argument is that Zizek’s work as a whole- up to and including his politically radical statements, which have become more and more prominent since 1997- is conceivable as a project in the rereading of the Kantian ‘Copernican Revolution’ via Lacanian psychoanalysis. Critics now agree that Zizek’s orienting aim is to write a philosophy of politics, as more recent texts, like The Ticklish Subject make clear. (Kay, 2003; Sharpe, 2004; Dean (...)
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  26. Jacques Lacan.Matthew Sharpe - 2002 - Internet Encyclopedia of Philosophy.
     
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  27.  5
    On the Dumb Sublimity of Law: A Critique of the Post-Structuralist Orientation Towards Ethics.Matthew Sharpe - 2003 - Minerva - An Internet Journal of Philosophy 7 (1).
    This paper stages an argument in five premises: 1. That the insight to which post-structuralist ethics responds—which is that there is an 'unmistakable particularity of concrete persons or social groups'—leads theorists who base their moral theory upon it into a problematic parallel to that charted by Kant in his analysis of the sublime. 2. That Kant's analysis of the sublime divides its experience into what I call two 'moments', the second of which involves a reflexive move which the post-structuralists are (...)
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  28.  12
    TOWARDS A PHENOMENOLOGY OF SAGESSE: Uncovering the Unique Philosophical Problematic of Pierre Hadot.Matthew Sharpe - 2018 - Angelaki 23 (2):125-138.
    This paper starts from the contention that Pierre Hadot’s unusually divided reception reflects the different dimensions of Hadot’s own scholarly profile. Hadot’s largely favourable reception amongst historians of ideas responds to the philological dimension of his work, but misses the implicit normativity involved in his recovery of the sense of ancient philosophy as a way of life. Analytic critics have registered but contested this normativity in ways that arguably also misrepresent his work. This paper contends that both receptions of Hadot (...)
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  29.  14
    Heidegger in 2018: Editor-Translator’s Introduction.Matthew Sharpe - 2018 - Critical Horizons 19 (4):271-273.
  30.  47
    Changing Aristotle's Mind and World : Critical Notes on McDowell's Aristotle.Matthew Sharpe - 2012 - Philosophy Study 2 (11):804-821.
    Aristotle’s Nicomachean Ethics is central to John McDowell’s classic Mind and World. In Lectures IV and V of that work, McDowell makes three claims concerning Aristotle’s ethics: first, that Aristotle did not base his ethics on an externalist, naturalistic basis (including a theory of human nature); second, that attempts to read him as an ethical naturalist are a modern anachronism, generated by the supposed need to ground all viable philosophical claims on claims analogous to the natural sciences; and third, that (...)
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  31.  34
    Publicizing the Essentially Private: Leo Strauss’s Platonic Aristophanes.Matthew Sharpe - 2014 - Symposium 18 (2):3-32.
    Political philosopher Leo Strauss’s extensive engagements with Aristophanes’s comedies represent a remarkable perspective in debates concerning the political and wider meaning of Aristophanes’s plays. Yet they have attracted nearly no critical response. This paper argues that for Strauss, Aristophanes was a very serious, philosophically-minded author who wrote esoterically, using the comic form to convey his conception of man, and his answer to the Socraticquestion of the best form of life. Part I addresses Strauss’s central reading of the Clouds, which positions (...)
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  32.  1
    Do Not Forget to Live.Matthew Sharpe - 2018 - Proceedings of the XXIII World Congress of Philosophy 22:93-99.
    Pierre Hadot is famous for his work on ancient philosophy, and the notion that ancient philosophia was conceived in the Greek schools as a way of life, including existential practices to reshape students’ beliefs, desires, and actions. Yet his last published book before his death in 2010 was the study N’Oublie Pas de Vivre, on the oeuvre of the modern German thinker and litterateur, Goethe. Hadot’s work throughout refuses to make a sharp distinction between ancients and moderns, interested rather, as (...)
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  33.  19
    Slavoj Zizek.Matthew Sharpe - 2005 - Internet Encyclopedia of Philosophy.
  34.  44
    Is Neoliberalism a Liberalism, or a Strange Kind of Bird? On Hayek and Our Discontents.Matthew Sharpe - 2009 - Critical Horizons 10 (1):76-98.
    This paper examines the theoretical ideas of Friedrich von Hayek, arguably the key progenitor of the global economic orthodoxy of the past two decades. It assesses Hayek's thought as he presents it: namely as a form of liberalism. Section I argues that Hayek's thought, if liberal, is hostile to participatory democracy. Section II then argues the more radical thesis that neoliberalism is also in truth an illiberal doctrine. Founded not in any social contract doctrine, but a form of constructivism, neoliberal (...)
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  35.  21
    The Descent of the Doves: Camus's Fall, Derrida's Ethics?Matthew Sharpe - 2002 - Philosophy and Social Criticism 28 (2):173-189.
    This essay is a critique of Derrida's ethical works, using Camus's last novella The Fall as a critical sounding board. It argues that a danger pertains to any such highly self-reflexive position as Derrida's: a danger that Camus identified in The Fall, and staged in his character, Jean-Baptiste Clamence. Clamence is a successful Parisian lawyer, on top of his personal and professional life, whose equanimity is troubled after he is the unwitting passer-by as a young woman suicides one night on (...)
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  36.  2
    Hadotian Considerations on Buddhist Spiritual Practices. [REVIEW]Matthew Sharpe & Eli Kramer - 2019 - Eidos. A Journal for Philosophy of Culture 3 (4):157-169.
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  37.  46
    ‘In the Court of a Great King’: Some Remarks on Leo Strauss’ Introduction to the Guide for the Perplexed.Matthew Joel Sharpe - 2011 - Sophia 50 (1):141-158.
    This essay, which will be divided between two SOPHIA editions, proposes to test the consensus in Maimonidean scholarship on the alleged intellectualism of Leo Strauss’ Maimonides by making a close interpretive study of Strauss’ 1963 essay ‘How to Begin to Study the Guide for the Perplexed’. While the importance of this essay, which is Strauss’ last extended piece on the Guide, is established in Maimonidean scholarship, its recognised esotericism has been matched by a dearth of detailed studies of the piece. (...)
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  38.  10
    The Topics Transformed: Reframing the Baconian Prerogative Instances.Matthew Sharpe - 2018 - Journal of the History of Philosophy 56 (3):429-454.
    john c. briggs has commented that "The reading of Baconian texts resembles the Baconian reading of nature, for in both the interpreter must discover a clue to the labyrinth."1 This thought certainly applies to the Praerogatiuis Instantiarum and their precise role in Bacon's Novum Organum.2 These instances occupy thirty-one of the fifty-two sections of Novum Organum II, whereas only nine are devoted to the much better-known work of the tabulation of affirmative, negative and deviating instances, and one long section on (...)
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  39.  29
    Restoring Camus as Philosophe: On Ronald Srigley’s Camus’ Critique of Modernity.Matthew Sharpe - 2012 - Critical Horizons 13 (3):400 - 424.
  40. On The Dumb Sublimity Of Law: A Critique Of The Post-Structuralist Orientation Towards Ethics.Matthew Sharpe - 2003 - Minerva 7:23-43.
    This paper stages an argument in five premises:1. That the insight to which post-structuralist ethics responds—which is that there is an 'unmistakableparticularity of concrete persons or social groups'—leads theorists who base their moral theory upon itinto a problematic parallel to that charted by Kant in his analysis of the sublime.2. That Kant's analysis of the sublime divides its experience into what I call two 'moments', the secondof which involves a reflexive move which the post-structuralists are unwilling to sanction in theontological (...)
     
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  41.  22
    Not for Personal Gratification, or for Contention, or to Look Down on Others, or for Convenience, Reputation, or Power.Matthew Sharpe - 2015 - Journal of Early Modern Studies 4 (2):37-68.
    This paper examines the apology for the life of the mind Francis Bacon gives in Book I of his 1605 text The Advancement of Learning. Like recent work on Bacon led by the ground-breaking studies of Corneanu, Harrison and Gaukroger, I argue that Bacon’s conception and defence of intellectual inquiry in this extraordinary text is framed by reference to the classical model, which had conceived and justified philosophising as a way of life or means to the care of the inquirer’s (...)
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  42.  23
    Killing the Father, Parmenides: On Lacan’s Anti-Philosophy.Matthew Sharpe - 2019 - Continental Philosophy Review 52 (1):51-74.
    This paper examines the historical claims about philosophy, dating back to Parmenides, that we argue underlie Jacques Lacan’s polemical provocations in the mid-1970s that his position was an “anti-philosophie”. Following an introduction surveying the existing literature on the subject, in part ii, we systematically present the account of classical philosophy Lacan has in mind when he declares psychoanalysis to be an antiphilosophy after 1975, assembling his claims about the history of ideas in Seminars XVII and XX in ways earlier contributions (...)
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  43.  8
    Home to Men’s Business and Bosoms: Philosophy and Rhetoric in Francis Bacon’s Essayes.Matthew Sharpe - 2019 - British Journal for the History of Philosophy 27 (3):492-512.
    ABSTRACTThis article claims that today’s reading of Francis Bacon’s Essayes as a solely literary text turns upon philosophers’ having largely lost access to the renaissance culture which Bacon inherited, and the renaissance debates about the role of rhetoric in philosophy in which Bacon participated. The article has two parts. Building upon Ronald Cranes’ seminal contribution on the place of the Essayes in Bacon’s ‘great instauration’, Part 1 examines how the subjects of Bacon’s Essayes need to be understood as Baconian contributions (...)
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  44.  17
    Camus' Askesis : Reading Camus in Light of the Carnets (and His L'Impromptu des Philosophes).Matthew Sharpe - 2013 - Philosophical Practice 8 (1):1149-1164.
  45.  9
    Guests, Hosts, Strangers: Far From Men and Camus' Algerians.Matthew Sharpe - 2017 - Film-Philosophy 21 (3):326-348.
    I argue that David Oelhoffen's 2014 film Far From Men, while departing from the letter of Camus' 1957 story, “The Guest/Host”, does remarkable cinematic justice to its spirit. Oelhoffen's Daru and the Arab character Mohamed, it is suggested, represent embodiments of Camus’ idealised Algerian “first men”, in the vision Camus was developing in Le Premier Homme at the time of his death in January 1960. Part 1 frames the film in light of Camus’ “The Guest/Host”, and Part 2 frames Camus’ (...)
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  46.  9
    Žižek, Slavoj.Matthew Sharpe - 2016 - Internet Encyclopedia of Philosophy.
    Slavoj Žižek Slavoj Žižek is a Slovenian-born political philosopher and cultural critic. He was described by British literary theorist, Terry Eagleton, as the “most formidably brilliant” recent theorist to have emerged from Continental Europe. Žižek’s work is infamously idiosyncratic. It features striking dialectical reversals of received common sense; a ubiquitous sense of humor; … Continue reading Žižek, Slavoj →.
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  47.  5
    Bibliopolitics: The History of Notation and the Birth of the Citational Academic Subject.Matthew Sharpe & Kirk Turner - 2018 - Foucault Studies 25:146.
    The paper builds upon a growing body of critical research on the proliferating use of bibliometrics as a means to evaluate academic research, but brings to it a specifically Foucauldian, genealogical approach. The paper has three parts. Part 1 situates bibliometrics as a new technology of neoliberal, biopolitical governmentality, alongside the host of other ‘metrics’ that have emerged in the last two decades. Part 2 analyses bibliometrics’ antecedents in prior notational practices in the Western heritage, highlighting how forms of noting (...)
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  48.  13
    There Is Not Just a War: Recalling the Therapeutic Metaphor in Western Metaphilosophy.Matthew Sharpe - 2016 - Sophia 55 (1):31-54.
    This paper offers a critical response to the claims of Sivin and Lloyd and Mattice to the effect that Greek and Roman philosophy was characterised by a predominance of combat metaphors. Drawing on Plato and Plutarch, as well as contemporary studies led by Nussbaum, I argue that a host of different metaphors was demonstrably used in the Greek tradition to describe philosophy and its subjects, led by the therapeutic or medicinal metaphor of philosophy as ‘therapy of desire’ or of desiderative (...)
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  49.  9
    Fearless?: Peter Weir, The Sage, and the Fragility of Goodness.Matthew Sharpe - 2017 - Philosophy and Literature 41 (1):136-157.
    Who, if I cried out, would hear me among the Angelic Orders? And even if one were to suddenly take me to its heart, I would vanish into its stronger existence. For beauty is nothing but the beginning of terror, that we are still able to bear, and we revere it so, because it calmly disdains to destroy us...."So what are you telling me, there's no God, but there's you?"Peter Weir's film Fearless appeared in 1993 to critical acclaim and middling (...)
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  50.  12
    Of Diabolical Evil, and Related Matters : On Slavoj Žižek's Reading of Kant's Practical Philosophy.Matthew Sharpe - 2009 - International Journal of Žižek Studies 3 (3):1-23.
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