Results for 'Professor Fred Evans'

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  1.  32
    Chiasms: Merleau-Ponty's Notion of Flesh.Professor Fred Evans, Fred Evans, Leonard Lawlor & Professor Leonard Lawlor (eds.) - 2000 - SUNY Press.
    Leading scholars explore the later thought of Merleau-Ponty and its central role in the modernism-postmodernism debate.
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  2.  29
    Cosmopolitanism and the Creative Activism of Public Art.Fred Evans - 2023 - Journal of Aesthetics and Art Criticism 81 (2):213-227.
    Cosmopolitanism seeks a political ethics of world togetherness and a political aesthetics that can contribute to this task critically and imaginatively. Regarding political ethics, I explore the world as a “cosmopolitan mind” composed of “dialogic voices” and threatened by neoliberalism, neofascism, and other nihilistic “oracles.” I also construct a criterion for determining which public artworks (1) resist oracles and (2) help us imagine a “cosmopolitan democracy” and its political ethics. The latter includes the concordance of three ethico-political virtues—solidarity, heterogeneity, and (...)
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  3.  19
    Public art and the fragility of democracy: an essay in political aesthetics.Fred J. Evans - 2018 - New York: Columbia University Press.
    The fragility of democracy and the political aesthetics of public art -- Voices and places: the space of public art and Wodiczko's the homeless projection -- Democracy's "empty place": Rawls's political liberalism and Derrida's democracy to come -- Public art's "plain tablet": the political aesthetics of contemporary art -- Democracy and public art: Badiou and Ranciere -- The political aesthetics of Chicago's Millennium Park -- The political aesthetics of New York's National 9/11 Memorial -- Public art as an act of (...)
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  4.  10
    The Multivoiced Body: Society and Communication in the Age of Diversity.Fred Evans - 2009 - Columbia University Press.
    Ethnic cleansing and other methods of political and social exclusion continue to thrive in our globalized world, complicating the idea that unity and diversity can exist in the same society. When we emphasize unity, we sacrifice heterogeneity, yet when we stress diversity, we create a plurality of individuals connected only by tenuous circumstance. As long as we remain tethered to these binaries, as long as we are unable to imagine the sort of society we want in an age of diversity, (...)
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  5.  6
    The Multivoiced Body: Society and Communication in the Age of Diversity.Fred Evans - 2009 - Cambridge University Press.
    Ethnic cleansing and other methods of political and social exclusion continue to thrive in our globalized world, complicating the idea that unity and diversity can exist in the same society. When we emphasize unity, we sacrifice heterogeneity, yet when we stress diversity, we create a plurality of individuals connected only by tenuous circumstance. As long as we remain tethered to these binaries, as long as we are unable to imagine the sort of society we want in an age of diversity, (...)
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  6.  14
    Beyond Orientalism: Essays on Cross-Cultural Encounter.Fred Reinhard Dallmayr & Packey J. Dee Professor of Philosophy and Political Science Fred Dallmayr - 1996 - SUNY Press.
    Explores some steps toward non-assimilative encounters in the "global village.".
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  7.  5
    9. ‘Murmurs’ and ‘Calls’: The Significance of Voice in the Political Reason of Foucault and Derrida.Fred Evans - 2016 - In ChristopherVE Penfield, Vernon W. Cisney & Nicolae Morar (eds.), Between Foucault and Derrida. Edinburgh University Press. pp. 153-168.
  8.  29
    Border Crossings: Toward a Comparative Political Theory.Fred Reinhard Dallmayr & Packey J. Dee Professor of Philosophy and Political Science Fred Dallmayr - 1999 - Global Encounters: Studies in.
    Comparative political theory is at best an embryonic and marginalized endeavor. As practiced in most Western universities, the study of political theory generally involves a rehearsal of the canon of Western political thought from Plato to Marx. Only rarely are practitioners of political thought willing (and professionally encouraged) to transgress the canon and thereby the cultural boundaries of North America and Europe in the direction of genuine comparative investigation. Border Crossings presents an effort to remedy this situation, fully launching a (...)
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  9.  3
    Cosmopolitanism to Come: Derrida's Response to Globalization.Fred Evans - 2014 - In Zeynep Direk & Leonard Lawlor (eds.), A Companion to Derrida. Chichester, West Sussex, United Kingdom: Wiley-Blackwell. pp. 550–564.
    Cosmopolitanism has ancient roots in the West and the East. A view that appeals to a quasi‐transcendental basis for cosmopolitan democracy can seem unacceptably ephemeral; yet a conditional view may amount to no more than a worldwide modus vivendi despite its claims to moral bonds of unity. This chapter shows how Jacques Derrida's notion of democracy or cosmopolitanism confronts this issue. Contemporary Marxism provides one of the most systematic characterizations and criticisms of the modern form of globalization. Derrida says that (...)
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  10.  47
    Adriana Cavarero and the Primacy of Voice.Fred Evans - 2018 - Journal of Speculative Philosophy 32 (3):475-487.
    In For More than One Voice, Adriana Cavarero argues that “voice” has primacy over other concepts characterizing human existence.1 She introduces this claim through an exegesis of Italo Calvino’s text “A King Listens”.2 The fictitious king, paranoid, insomniac, has reduced himself to a “great ear.” He no longer pays attention to the content of what his courtiers say to him. His ear picks up only the “vocal timbre of their voices.” This timbre is “artificial, false, ‘cold,’ like death.” But it (...)
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  11.  88
    Genealogy and the problem of affirmation in Nietzsche, Foucault and Bakhtin.Fred Evans - 2001 - Philosophy and Social Criticism 27 (3):41-65.
    Genealogy is a critical method employed most notably by Friedrich Nietzsche and Michel Foucault. Although he does not explicitly acknowledge it, Mikhail Bakhtin, the Russian linguist and philosopher of language, also uses this method. I examine the way these three thinkers construe both the critical and the affirmative roles of genealogy. The 'affirmative role' refers to what genealogy itself valorizes in exposing the limits of the universal claims it critiques. I identify three tasks of the critical role of genealogy and (...)
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  12.  5
    Unnatural Participation.Fred Evans - 2010 - Philosophy Today 54 (Supplement):142-152.
  13.  1
    The Value of Flesh: Merleau-Ponty’s Philosophy and the Modernism/Postmodernism Debate.Fred Evans & Leonard Lawlor - 2000 - In Professor Fred Evans, Fred Evans, Leonard Lawlor & Professor Leonard Lawlor (eds.), Chiasms: Merleau-Ponty's Notion of Flesh. SUNY Press. pp. 1-20.
  14.  45
    Deleuze, Bakhtin, and the ‘Clamour of Voices’.Fred Evans - 2008 - Deleuze and Guatarri Studies 2 (2):178-188.
    This paper pursues two goals. The first concerns clarifying the relationship between Deleuze and the Russian linguist and culturologist, Mikhail Bakhtin. Not only does Deleuze refer to Bakhtin as a primary source for his emphasis on voice and indirect discourse, both thinkers valorise heterogeneity and creativity. I argue Deleuze's notions of ‘deterritorialisation’ and ‘reterritorialisation’ parallel Bakhtin's idea of ‘heteroglossia’ and ‘monoglossia’. Clarifying the relationship between Deleuze and Bakhtin leads directly to the second of my two other goals. I will argue (...)
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  15.  35
    Educating for Ethics: Business Deans’ Perspectives.Fred J. Evans & Leah E. Marcal - 2005 - Business and Society Review 110 (3):233-248.
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  16.  20
    The Clamour of Voices.Fred Evans - 2013 - Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 17 (2):158-177.
    Taking up the significance of Neda Agha-Soltan’s death in an Iranian street protest and novelist Zadie Smith’s analysis of President Obama, I offer an account of society as a “multivoiced body.” This body consists of “voices” that at once separate and bind themselves together through their continuous and creative interplay. Viewing society in this manner implies the simultaneous valorization of solidarity, diversity, and the creation of new voices as well as the kind of “hearing others” that makes these three political (...)
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  17.  5
    Chaosmos and Merleau-Ponty’s View of Nature.Fred Evans - 2000 - Chiasmi International 2:63-81.
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  18.  15
    Derrida and the Autoimmunity of Democracy.Fred Evans - 2016 - Journal of Speculative Philosophy 30 (3):303-315.
    Political activists can cheer when Jacques Derrida says that his idea of “democracy to come” is “a call for militant and interminable political critique.” Our acclamations grow louder when he adds that this idea is “a weapon aimed at the enemies of democracy.” He identifies these “enemies” as people who use the discourse of democracy as an “obscene alibi” for “tolerating the plight” of people “deprived of bread and water” and “equality or freedom.”1 He accuses the United States of committing (...)
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  19.  30
    Deleuze's Political Ethics: A Fascism of the New?Fred Evans - 2016 - Deleuze and Guatarri Studies 10 (1):85-99.
    The cosmology of Deleuze and Guattari emphasises the new. I raise the question of whether this emphasis cancels out two other political virtues, solidarity and heterogeneity, and thereby amounts to a fascism of the new. I reply that what Deleuze and Guattari say about cosmological unity and difference suggests that they can avoid this negative designation. I support this conclusion by considering their statements on ethics and politics and by translating their cosmological philosophy into the more immediate ethico-political context of (...)
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  20.  21
    El cosmopolitismo por venir: Derrida y el pensamiento fronterizo Latinoamericano.Fred Evans - 2017 - Revista de Humanidades de Valparaíso 9:49-72.
    In an age where diversity is increasingly accepted as a value as well as a fact, ethico-political cosmopolitanism should propose a notion of global unity that is composed of rather than imposed on difference. Jacques Derrida and Walter Mignolo offer different versions of this view of cosmopolitanism. Derrida’s version is based on his notion of “democracy to come”. He characterizes this notion as an “unconditional” or “quasi-transcendental” injunction. Mignolo castigates this injunction as an “abstract universal”. He offers instead “a critical (...)
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  21.  21
    9/11: Group Rights and “The Clash of Civilizations”.Fred Evans - 2011 - Journal of Philosophy: A Cross-Disciplinary Inquiry 6 (14):1-15.
    I argue that an icon in the immediate aftermath of the attacks on the World Trade Center, the “circle of candles” represents an alternative to Samuel Huntington’s “clash of civilization” thesis. But I also put forward a public policy that initially may seem to contradict this alternative: group or cultural rights, beyond, and even sometimes conflicting with, individual rights. Such rights at first blush appear to ensconce the same sort of walled-in, homogeneous and exclusionary cultural entities that Huntington’s thesis implies (...)
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  22.  39
    Language and Political Agency: Derrida, Marx, and Bakhtin.Fred Evans - 1990 - Southern Journal of Philosophy 28 (4):505-523.
  23.  20
    Multiculturalism.Fred J. Evans - 1995 - Radical Philosophy Review of Books 11 (11):98-105.
  24.  20
    Martin, Derrida, and "Ethical Marxism".Fred Evans - 2015 - Radical Philosophy Review 18 (2):203-221.
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  25.  4
    Modernity and Authenticity: A Study of the Social and Ethical Thought of Jean-Jacques Rousseau.Fred J. Evans - 1993 - SUNY Press.
    This study on the contemporary relevance of Rousseau’s ethical and social thought, the “ethic of authenticity,” responds to the tensions of modern morality and rivals the answers generated by the more mainstream tradition of the “ethic of autonomy.”.
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  26.  25
    The Clamour of Voices.Fred Evans - 2013 - Symposium 17 (2):158-177.
    Taking up the significance of Neda Agha-Soltan’s death in an Iranian street protest and novelist Zadie Smith’s analysis of President Obama, I offer an account of society as a “multivoiced body.” This body consists of “voices” that at once separate and bind themselves together through their continuous and creative interplay. Viewing society in this manner implies the simultaneous valorization of solidarity, diversity, and the creation of new voices as well as the kind of “hearing others” that makes these three political (...)
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  27.  5
    To “Informate” or “Automate”.Fred Evans - 1991 - Social Theory and Practice 17 (3):409-439.
  28.  30
    Unforeseeable Americas.Fred Evans - 2004 - Symposium 8 (1):168-173.
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  29.  9
    Voices, Oracles, and the Politics of Multiculturalism.Fred Evans - 1998 - Symposium 2 (2):179-189.
    Maria Lugones and other writers of post-colonial discourse emphasize hybrid over univocal identities. I argue that a significantly expanded version of Mikhail Bakhtin’s notion of “dialogized heteroglossia” reveals that the linguistic community and the “voives” at play in the latter constitute a form of dialogic hybridity. This view of the linguistic community offers an alternative to the notion of pure identities and the politics of exclusion that it has supported either overtly or tacitly. Moreover, a political principle - “the interplay (...)
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  30.  14
    Voices of Chiapas.Fred Evans - 1999 - Philosophy Today 43 (Supplement):196-210.
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  31. .Fred Evans & Leonard Lawlor (eds.) - 2000 - State University of New York Press.
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  32.  21
    9/11.Fred Evans - 2011 - Journal of Philosophy: A Cross-Disciplinary Inquiry 6 (14):1-15.
    I argue that an icon in the immediate aftermath of the attacks on the World Trade Center, the “circle of candles” represents an alternative to Samuel Huntington’s “clash of civilization” thesis. But I also put forward a public policy that initially may seem to contradict this alternative: group or cultural rights, beyond, and even sometimes conflicting with, individual rights. Such rights at first blush appear to ensconce the same sort of walled-in, homogeneous and exclusionary cultural entities that Huntington’s thesis implies (...)
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  33.  9
    Bakhtin, Communication, and the Politics of Multicultualism.Fred Evans - 1998 - Constellations 5 (3):403-423.
  34.  48
    Chaosmos and Merleau-Ponty’s View of Nature.Fred Evans - 2000 - Chiasmi International 2:63-81.
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  35.  36
    Cyberspace and the Concept of Democracy.Fred Evans - 2004 - Studies in Practical Philosophy 4 (1):71-101.
  36.  46
    Chaosmos e la visione merleau-pontiana della Natura (riassunto).Fred Evans - 2000 - Chiasmi International 2:82-82.
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  37.  20
    Chaosmos and Merleau-Ponty’s View of Nature.Fred Evans - 2000 - Chiasmi International 2:63-81.
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  38.  9
    Cognitive Psychology, Phenomenology, and "The Creative Tension of Voices".Fred Evans - 1991 - Philosophy and Rhetoric 24 (2):105 - 127.
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  39.  4
    Unnatural Participation.Fred Evans - 2010 - Philosophy Today 54 (Supplement):142-152.
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  40.  31
    Iris Marion Young and “Intersecting Voices”.Fred Evans - 2008 - Philosophy Today 52 (Supplement):10-18.
  41.  20
    Marx, Nietzsche, and the "New Class".Fred Evans - 1990 - Journal of Speculative Philosophy 4 (3):249 - 266.
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  42. "Marx, Nietzsche y la" Nueva clase".Fred Evans - 1987 - Ideas Y Valores 36 (74-75):81-98.
     
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  43.  30
    Voices of chiapas: The zapatistas, Bakhtin, and human rights.Fred Evans - 1999 - Philosophy Today 43 (4):196-210.
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  44.  56
    Witnessing and the Social Unconscious.Fred Evans - 2003 - Studies in Practical Philosophy 3 (2):57-83.
  45. Globalisation and Capitalist Property Relations: A Critical Assessment of David Held's Cosmopolitan Theory.Alejandro Colás Campbell, Fred Evans, John Exdel, Matthias Kaelberer & Fred Moseley - 2003 - Historical Materialism 11 (2):3-35.
  46.  15
    Strange Moralities Vicarious Emotion and Moral Emotions in Machiavellian and Psychopathic Personality Styles.Doris Mcilwain, Jess Evans, Eleni Caldis, Fred Cicchini, Avi Aronstan, Adam Wright & Alan Taylor - 2012 - In Robyn Langdon & Catriona Mackenzie (eds.), Emotions, Imagination, and Moral Reasoning. Psychology Press.
  47.  30
    Specters of liberation: Great refusals in the new world order; Martin J. Beck matuštík. [REVIEW]Fred Evans - 2000 - Continental Philosophy Review 33 (1):107-112.
  48.  5
    Multiculturalism. [REVIEW]Fred J. Evans - 1995 - Radical Philosophy Review of Books 11 (1):98-105.
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  49.  13
    Multiculturalism. [REVIEW]Fred J. Evans - 1995 - Radical Philosophy Review of Books 11 (9):98-105.
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  50.  9
    Multiculturalism. [REVIEW]Fred J. Evans - 1995 - Radical Philosophy Review of Books 11 (11):98-105.
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