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Matthew Sharpe [75]Matthew Joel Sharpe [3]
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Matthew Sharpe
Deakin University
  1.  15
    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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  2.  14
    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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  3.  15
    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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  4.  9
    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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  5.  21
    How It's Not the Chrisippus You Read: On Cooper, Hadot, Epictetus, and Stoicism as a Way of Life.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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  6.  24
    Traversing the Fantasy: Critical Responses to Slavoj Zizek.Geoff M. Boucher, Jason Glynos & Matthew Sharpe - unknown
    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 his ideas, challenging him to respond directly which (...)
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  7.  22
    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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  8.  79
    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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  9.  13
    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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  10.  20
    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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  11.  87
    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.  29
    The Plague and the Panopticon: Camus, with and Against the Total Critiques of Modernity.Matthew Sharpe - 2016 - Thesis Eleven 133 (1):59-79.
    Albert Camus’s 1947 novel La Peste and 1948 drama L’État de Siège, allegories of totalitarian power using the figure of the plague, remarkably anticipate Foucault’s celebrated genealogical analyses of modern power. Indeed, reading Foucault after Camus highlights a fact little-remarked in Discipline and Punish: namely, that the famous chapter on the ‘Panopticon’ begins by analysing the measures taken in early modern Vincennes following the advent of plague. Part III argues that, although Camus was cited as an inspiration by the nouveaux (...)
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  13.  35
    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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  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.  23
    Camus' Askesis : Reading Camus in Light of the Carnets (and His L'Impromptu des Philosophes).Matthew Sharpe - 2013 - Philosophical Practice 8 (1):1149-1164.
  16. Jacques Lacan.Matthew Sharpe - 2002 - Internet Encyclopedia of Philosophy.
     
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  17.  24
    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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  18.  23
    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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  19.  4
    Georgics of the Mind and the Architecture of Fortune: Francis Bacon's Therapeutic Ethics.Matthew Sharpe - 2014 - Philosophical Papers 43 (1):89-121.
  20.  21
    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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  21.  19
    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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  22.  23
    A Question of Two Truths? Remarks on Parrhesia and the 'Political-Philosophical'difference.Matthew Sharpe - 2007 - Parrhesia 2:89-108.
  23.  7
    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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  24.  20
    Slavoj Zizek.Matthew Sharpe - 2005 - Internet Encyclopedia of Philosophy.
  25.  13
    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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  26.  16
    100 Years of European Philosophy Since the Great War: Crisis and Reconfigurations.Matthew Sharpe, Rory Jeffs & Jack Reynolds (eds.) - 2017 - Springer.
    This book is a collection of specifically commissioned articles on the key continental European philosophical movements since 1914. It shows how each of these bodies of thought has been shaped by their responses to the horrors set in train by World War I, and considers whether we are yet ‘post-post-war’. The outbreak of World War I in August 1914,set in chain a series of crises and re-configurations, which have continued to shape the world for a century: industrialized slaughter, the end (...)
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  27.  55
    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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  28.  4
    A Disturbance of Vision on the Capitol: Philosophy and the Far-Right – Towards an Interdisciplinary Inquiry.Matthew Sharpe - 2021 - Thesis Eleven 163 (1):5-28.
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  29.  7
    A Good Person for a Crisis? On the Wisdom of the Stoic Sage.Matthew Sharpe - 2021 - Eidos. A Journal for Philosophy of Culture 5 (1):32-49.
    Is the Stoic sage a possible or desirable ideal for contemporary men and women, as we enter into difficult times? Is he, as Seneca presents him, the very best person for a crisis? In order to examine these questions, Part 1 begins from what Irene Liu calls the “standard” modern conceptions of the sage as either a kind of epistemically perfect, omniscient agent, or else someone in possession of a specific arsenal of theoretical knowledge, especially concerning the physical world. We (...)
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  30.  27
    A Just Judgement? Considerations on Ronald Srigley’s Camus’ Critique of Modernity.Matthew Sharpe - 2014 - Thesis Eleven 120 (1):43-58.
    This paper responds critically to Ronald Srigley’s groundbreaking 2011 study Albert Camus’ Critique of Modernity. Srigley’s book reasserts Camus’ credentials as a deeply serious thinker, whose literary and philosophical oeuvre was dedicated to rethinking modernity on the basis of critical reassessments of the West’s entire premodern heritage. Yet we challenge whether Camus was ever, even in his final writings, so uncompromisingly anti-modern as Srigley contends. Srigley’s attempt to present Camus as committed to a return to the Greeks, on the basis (...)
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  31. Aesthetics: On Levinas’ Shadow.Matthew Sharpe - 2005 - Colloquy 9:29-46.
    Emmanuel Levinas’ aesthetics has been critically discussed much less than other components of his philosophy. In one way, this is not surprising, given Levinas’ wider post-war project. Nevertheless, in the late 1940s, the very time his influential later philosophy was taking shape, Levinas published a series of papers on literary criticism, and on the nature of art. istents and Existence, the text where Levinas first announces his project of “leaving the climate” of Heidegger’s thought, contains in its heart a remarkable (...)
     
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  32. Brill's Companion to Camus: Camus Among the Philosophers.Matthew Sharpe, Maciej Kałuża & Peter Francev (eds.) - 2020 - Brill.
    This book is the first English-language collection of essays by leading Camus scholars around the world to focus on Albert Camus’ place and status as a philosopher amongst philosophers, engaging with leading Western thinkers, and considering themes of enduring interest.
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  33.  8
    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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  34.  14
    Between Too Intellectualist and Not Intellectualist Enough: Hadot’s Spiritual Exercises and Annas’ Virtues as Skills.Matthew Sharpe - 2021 - Journal of Value Inquiry 55 (2):269-287.
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  35.  54
    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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  36. Crisis and Reconfigurations: 100 Years of European Thinking After World War 1.Matthew Sharpe & Rory Jeffs (eds.) - forthcoming - Springer.
     
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  37.  12
    Camus and the Virtues in Advance.Matthew Sharpe - forthcoming - Philosophy Today.
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  38.  10
    “Critchley is Žižek” : In Defence of Critical Political Philosophy.Matthew Sharpe - 2009 - Critical Horizons 10 (2):180-196.
    In an ironically Žižekian manner, this paper argues that Simon Critchley and Slavoj Žižek's apparent political disagreement (ludic reformist versus strident revolutionary) conceal a common set of preconditions and presuppositions. These presuppositions can be summed by the slogan “the forgetting of political philosophy”, which more specifically means the forgetting of the difference between philosophy and political life, and the reflective need to find mediations between the two. Critchley's turn to humour honours the notion that politics is about the realm of (...)
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  39.  2
    1750, Casualty of 1914: Lest We Forget.Matthew Sharpe - 2017 - In Matthew Sharpe, Rory Jeffs & Jack Reynolds (eds.), 100 Years of European Philosophy Since the Great War: Crisis and Reconfigurations. Springer.
    “1750”, the French enlightenment, was a retrospective casualty of the catastrophes set in chain by 1914. German Kulturpessimismus, heightened by the war and enflamed by the abuse of liberal ideals at the Treaty table at Versailles, has since been disseminated through, amongst other things, the intellectual normalisation of Heidegger’s metapolitical, radically antimodern “history of Being”, and more recently Carl Schmitt’s work. The paper recalls that the French enlightenment, a divided period of intellectual ferment, was characterised as much by scepticism as (...)
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  40. 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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  41.  8
    Drafted Into a Foreign War?: On the Very Idea of Ancient Philosophy as a Way of Life.Matthew Sharpe - 2021 - Rhizomata 8 (2):183-217.
    This paper examines the central criticisms that come, broadly, from the modern, ‘analytic’ tradition, of Pierre Hadot’s idea of ancient philosophy as a way of life.: Firstly, ancient philosophy just did not or could not have involved anything like the ‘spiritual practices’ or ‘technologies of the self’, aiming at curing subjects’ unnecessary desires or bettering their lives, contra Hadot and Foucault et al. Secondly, any such metaphilosophical account of putative ‘philosophy’ must unacceptably downplay the role of ‘serious philosophical reasoning’ or (...)
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  42.  10
    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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  43.  9
    Do Universals Have a Reference? On the Critical Theory of Herbert Marcuse.Matthew Sharpe - 2002 - Philosophy Today 46 (2):193-208.
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  44.  35
    From Amy Allen to Abbé Raynal: Critical Theory, the Enlightenment and Colonialism.Matthew Sharpe - forthcoming - Tandf: Critical Horizons:1-22.
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  45.  11
    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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  46.  6
    Golden Calf: Deleuze’s Nietzsche in the Time of Trump.Matthew Sharpe - 2021 - Thesis Eleven 163 (1):71-88.
    This paper examines how Gilles Deleuze addresses, and fail to address, the darker strata in Nietzsche’s work which has enabled his work to be claimed by almost every far-right European political movement since the 1890s to the Alt-Right today. Part I argues that four rhetorical strategies are present which serve to domesticate Nietzsche’s ideas concerning class and caste, race and sexuality, and his opposition to forms of liberalism, democracy, feminism and socialism: avoiding directly political subjects which Nietzsche returned to; catachrestic (...)
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  47.  10
    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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  48.  4
    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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  49.  15
    Heidegger in 2018: Editor-Translator’s Introduction.Matthew Sharpe - 2018 - Critical Horizons 19 (4):271-273.
  50. Hadot, Pierre.Matthew Sharpe - 2011 - In James Fieser & Bradley Dowden (eds.), Internet Encyclopedia of Philosophy.
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