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  1.  54
    Françoise Dastur by Herself.Françoise Dastur, Res publica & Penelopetr Deutscher - 2000 - Hypatia 15 (4):174-177.
    : Françoise Dastur describes her efforts to practice history of philosophy in a (paradoxically) non-historical fashion. She discusses her concept of the historical, and argues that the only true way to be of one's time is to be against one's time.
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  2.  53
    The Line of Resistance.Françoise Proust & Penelopetr Deutscher - 2000 - Hypatia 15 (4):23-37.
    : Proust interrogates Gilles Deleuze's notion of resistance in relation to death as that which is "turned against death." She questions a concept of resistance which is "no more than impassivity and indifference." How, she asks, can we know if the force of resistance is on the side of death or life? Characterizing life as movement, she speaks for a concept of resistance as on the side of life.
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  3.  31
    Introduction To.Françoise Proust & Penelopetr Deutscher - 2000 - Hypatia 15 (4):18-22.
    : Françoise Proust explains that where Foucault established a cartography of power, she is interested in elaborating an "analytic of resistance." This, she elaborates, would be "the transcendental of every resistance, whatever kind it be: resistance to power, to the state of things, to history; resistance to destruction, to death, to war; resistance to stupidity, to peace, to bare life.".
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  4.  21
    Introduction.Ivekovic Rada & Deutscher Penelopetr - 2000 - Hypatia 15 (4):221-223.
    : A philosopher formerly based in Zagreb, now at the Université de Paris VIII (Saint-Denis), Rada Ivekovic explains the genesis of her interest in comparative philosophy, situated in the context of a convergence of Asian, Islamic, and European forms of thought which emerged among certain philosophers in the former Yugoslavia. She discusses the relationship between this area of specialization and her work as a feminist philosopher.
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  5.  21
    Another Look: Relearning to Laugh.Isabelle Stengers & Penelopetr Deutscher - 2000 - Hypatia 15 (4):41-54.
    : It may be that denouncing the ideals of objectivity or neutrality associated with the sciences leads us into a trap: that of accepting, in order to criticize it, that there would be a common identity for the many ways to produce science. Learning to laugh, we choose to laugh with and laugh at. But we accept the risk of being interested, that is, of giving up the position of a judge.
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