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Ted Toadvine
Pennsylvania State University
  1.  58
    Merleau-Ponty’s Philosophy of Nature.Ted Toadvine - 2009 - Northwestern University Press.
    In our time, Ted Toadvine observes, the philosophical question of nature is almost entirely forgotten—obscured in part by a myopic focus on solving "environmental problems" without asking how these problems are framed. But an "environmental crisis," existing as it does in the human world of value and significance, is at heart a philosophical crisis. In this book, Toadvine demonstrates how Maurice Merleau-Ponty’s phenomenology has a special power to address such a crisis—a philosophical power far better suited to the questions than (...)
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  2.  31
    Eco-Phenomenology: Back to the Earth Itself.Charles S. Brown & Ted Toadvine (eds.) - 2003 - State University of New York Press.
    Explores how continental philosophy can inform environmental ethics.
  3. Biodiversity at Twenty-Five Years: Revolution Or Red Herring?Nicolae Morar, Ted Toadvine & Brendan J. M. Bohannan - 2015 - Ethics, Policy and Environment 18 (1):16-29.
    A quarter of a century ago, a group of scientists and conservationists introduced ‘biodiversity’ as a media buzzword with the explicit intent of galvanizing public and political support for environ...
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  4.  5
    The Merleau-Ponty Reader.Leonard Lawlor & Ted Toadvine (eds.) - 2007 - Northwestern University Press.
    The first reader to offer a comprehensive view of Maurice Merleau-Ponty’s work, this selection collects in one volume the foundational essays necessary for understanding the core of this critical twentieth-century philosopher’s thought. Arranged chronologically, the essays are grouped in three sections corresponding to the major periods of Merleau-Ponty’s work: First, the years prior to his appointment to the Sorbonne in 1949, the early, existentialist period during which he wrote important works on the phenomenology of perception and the primacy of perception; (...)
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  5.  31
    The Elemental Past.Ted Toadvine - 2014 - Research in Phenomenology 44 (2):262-279.
    In a 1951 debate that marked the beginnings of the analytic-continental divide, Maurice Merleau-Ponty sided with Georges Bataille in rejecting A. J. Ayer’s claim that “the sun existed before human beings.” This rejection is already anticipated in a controversial passage from Merleau-Ponty’s Phenomenology of Perception, where he claims that “there is no world without an Existence that bears its structure.” I defend Merleau-Ponty’s counterintuitive position against naturalistic and anti-subjectivist critics by arguing that the world emerges in the exchange between perceiver (...)
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  6. Eco-Phenomenology: Back to the Earth Itself.Charles S. Brown & Ted Toadvine - 2004 - Environmental Values 13 (2):269-271.
     
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  7.  7
    The End of All Things: Geomateriality and Deep Time.Ted Toadvine - 2021 - Investigaciones Fenomenológicas 7:367.
    The world, as a unifying nexus of significance, is inherently precarious and constitutively destined toward its own unraveling. Our fascination with a future end of the world masks our realization that the world as common and unified totality is already disintegrating. What remains after the end of the world is also what pre-cedes it, the geomaterial elements, which condition the world without being reducible to things within it. Through our participation in elemental materiality, we encounter the abyssal vertigo of deep (...)
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  8. Merleau-ponty's reading of Husserl.Ted Toadvine - 2002 - In Ted Toadvine & Lester Embree (eds.). Kluwer Academic Publishers. pp. 227-286.
  9.  80
    Singing the world in a new key: Merleau-Ponty and the ontology of sense.Ted Toadvine - 2004 - Janus Head 7 (2):273-283.
    To what extent can meaning be attributed to nature, and what is the relationship between such “natural sense” and the meaning of linguistic and artistic expressions? To shed light on such questions, this essay lays the groundwork for an “ontology of sense” drawing on the insights of phenomenology and Merleau-Ponty’s theory of expression. We argue that the ontological continuity of organic life with the perceived world of nature requires situating sense at a level that is more fundamental than has traditionally (...)
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  10.  62
    Life beyond Biologism.Ted Toadvine - 2010 - Research in Phenomenology 40 (2):243-266.
    In a move that has puzzled commentators, Derrida's The Animal that Therefore I Am rejects claims for continuity between the human and the animal, aligning such claims with the ideology of “biologistic continuism.” This problematization of the logic of the human-animal limit holds implications for how we are to understand life in relation to auto-affection, immanence in relation to transcendence, and naturalism in relation to phenomenology. Derrida's abyssal logic parallels the “strange kinship” described by Merleau-Ponty, though only if this strangeness (...)
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  11.  25
    Naturalizing phenomenology.Ted Toadvine - 1999 - Philosophy Today 43 (4):124-131.
  12.  9
    Naturalizing Phenomenology.Ted Toadvine - 1999 - Philosophy Today 43 (Supplement):124-131.
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  13.  12
    The Time of Animal Voices.Ted Toadvine - 2014 - Environmental Philosophy 11 (1):109-124.
    Phenomenology’s attention to the theme of animality has focused not on animal life in general but rather on the animal dimension of the human and its contested relation with humanity as such. Phenomenology thereby reproduces Agamben’s “anthropological machine” by which humanity is constructed through the “inclusive exclusion” of its animality. The alternative to this “inclusive exclusion” is not a return to kinship or commonality but rather an intensification of the constitutive paradox of our own inner animality, understood in terms of (...)
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  14.  17
    How Not to be a Jellyfish.Ted Toadvine - 2007 - In Christian Lotz & Corinne Painter (eds.), Phenomenology and the Non-Human Animal. Springer. pp. 39--55.
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  15. 'Strange Kinship’: Merleau-Ponty on the Human-Animal Relation.Ted Toadvine - 2006 - In Anna-Teresa Tymieniecka (ed.). Springer.
     
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  16.  46
    Nature and Negation: Merleau-Ponty’s Reading of Bergson.Ted Toadvine - 2000 - Chiasmi International 2:107-117.
  17.  50
    Phenomenological method in Merleau-ponty's critique of Gurwitsch.Ted Toadvine - 2001 - Husserl Studies 17 (3):195-205.
  18.  17
    Le temps des voix animales.Ted Toadvine - 2013 - Chiasmi International 15:269-282.
    Phenomenology’s attention to the theme of animality has focused not on animal life in general but rather on the animal dimension of the human and its contested relation with humanity as such. Phenomenology thereby reproduces Agamben’s “anthropological machine” by which humanity is constructed through the “inclusive exclusion” of its animality. The alternative to this “inclusive exclusion” is not, however, a return to kinship or commonality but rather an intensification of the constitutive paradox of our own inner animality, understood in terms (...)
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  19. Limits of the Flesh: The Role of Reflection in David Abram’s Ecophenomenology.Ted Toadvine - 2005 - Environmental Ethics 27 (2):155-170.
    David Abram’s The Spell of the Sensuous: Perception and Language in a More-Than-Human-World convincingly demonstrates the contribution that phenomenology, especially the work of Maurice Merleau-Ponty, can make to environmental theory. But Abram’s account suffers from several limitations that are explored here. First, although Abram intends to develop an “organic” account of thinking as grounded in the sensible world, his descriptions castigate reflection and reverse, rather than rethinking, the traditional hierarchy between mind and body. Second, Abram’s emphasis on perceptual reciprocity as (...)
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  20.  37
    Gestalts and Refrains: On the Musical Structure of Nature.Ted Toadvine - 2005 - Environmental Philosophy 2 (2):61-71.
    Western philosophy and culture have often posited a structural homology between music and nature. In a contemporary version of this association, deep ecologist Arne Naess proposes that the basic units of reality are hierarchically nested gestalts of a fundamentally relational character. I argue that Naess’s gestalt model fails to account for non-holistic or non-sensical experiences and for creative change in nature. I then suggest the concept of the “refrain”developed by Gilles Deleuze and Félix Guattari as the basis for an alternative (...)
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  21. Biodiversity and the Diacritics of Life.Ted Toadvine - 2015 - In Richard Kearney & Brian Treanor (eds.), Carnal Hermeneutics. Fordham. pp. 235-248.
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  22. Climate Collapse, Judgment Day, and the Temporal Sublime.Ted Toadvine - 2021 - Puncta 4 (2):127-143.
    It is commonplace today to hear climate change identified as the single most important challenge facing humanity. Consider the headlines from COP24, the United Nations Climate Change Conference held in Poland in December 2018. U.N. Secretary-General António Guterres opened the proceedings by calling climate change “the most important issue we face”. The Secretary-General’s remarks paraphrase the opening line of the U.N.’s climate change web page, which announces that “[c]limate Change is the defining issue of our time and we are at (...)
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  23. Douglas Low, Merleau-Ponty's Last Vision: A Proposal for the Completion of The Visible and the Invisible Reviewed by.Ted Toadvine - 2002 - Philosophy in Review 22 (1):50-52.
     
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  24. Le Passage du Temps Naturel.”.Ted Toadvine - 2008 - Alter: revue de phénoménologie 16:157-69.
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  25. Presentazione.Ted Toadvine - 2017 - Chiasmi International 19:21-23.
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  26. Tempo naturale e natura immemoriale.Ted Toadvine - 2014 - Discipline filosofiche. 24 (2):9-22.
    Maurice Merleau-Ponty’s Phenomenology of Perception discloses reflection’s dependence on the prereflective and anonymous life of the body, which follows a cyclical temporal rhythm distinct from the linear time of personal history. This immemorial past is disclosed only indirectly as a resistance constitutive of reflection. The ontological significance of this “natural time” is developed, first, in The Visible and the Invisible’s account of nature as “always at the first day”, as an unending process of productive creation; and, secondly, in the nature (...)
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  27. The Reconversion of Silence and Speech.Ted Toadvine - 2008 - Tijdschrift Voor Filosofie 70 (3):457-477.
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  28.  39
    Chiasma e chiaroscuro (riassunto).Ted Toadvine - 2001 - Chiasmi International 3:241-241.
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  29.  37
    Presentazione.Ted Toadvine - 2013 - Chiasmi International 15 (3):17-18.
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  30.  39
    Chiasm and Chiaroscuro: The Logic of the Epochê.Ted Toadvine - 2001 - Chiasmi International 3:225-240.
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  31.  9
    Maurice Merleau-Ponty and Lifeworldly Naturalism.Ted Toadvine - 2013 - In Lester Embree & Thomas Nenon (eds.), Husserl’s Ideen. Springer. pp. 365--380.
  32.  33
    Chiasme et cIair-obscur (résumé).Ted Toadvine - 2001 - Chiasmi International 3:241-241.
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  33. Le temps des voix animales.Ted Toadvine - 2013 - Chiasmi International 15:269-282.
    Phenomenology’s attention to the theme of animality has focused not on animal life in general but rather on the animal dimension of the human and its contested relation with humanity as such. Phenomenology thereby reproduces Agamben’s “anthropological machine” by which humanity is constructed through the “inclusive exclusion” of its animality. The alternative to this “inclusive exclusion” is not, however, a return to kinship or commonality but rather an intensification of the constitutive paradox of our own inner animality, understood in terms (...)
     
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  34.  35
    Riassunto: La melodia della vita e il motivo della filosofia.Ted Toadvine - 2005 - Chiasmi International 7:279-279.
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  35.  34
    La Natura e la negazione (riassunto).Ted Toadvine - 2000 - Chiasmi International 2:118-118.
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  36.  22
    Our Monstrous Futures.Ted Toadvine - 2017 - Symposium 21 (1):219-230.
    Apocalyptic fictions abound in contemporary culture, multiplying end-of-the-world fantasies of environmental collapse. Meanwhile, efforts toward global sustainability extrapolate from deep-past trends to predict and manage deep-future scenarios. These narratives converge in “eco-eschatologies,” which work as phantasms that construct our identities, our understanding of the world, and our sense of responsibility in the present. I critique ecoeschatology’s reliance on an interpretation of deep time that treats every temporal moment as interchangeable and projects the future as a chronological extension of the past. (...)
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  37.  29
    Nature et négation (résumé).Ted Toadvine - 2000 - Chiasmi International 2:117-118.
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  38.  19
    Absolution of finitude in hegel’s phenomenology of spirit.Ted Toadvine - 1996 - Southwest Philosophy Review 12 (2):141-156.
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  39.  29
    Hijacking Sustainability.Ted Toadvine - 2010 - Environmental Philosophy 7 (2):178-182.
  40.  13
    Introduction.Ted Toadvine - 2017 - Chiasmi International 19:13-15.
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  41.  24
    Résumé: La mélodie de la vie et Ie motif de la philosophie.Ted Toadvine - 2005 - Chiasmi International 7:279-279.
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  42.  23
    Natural Time and Immemorial Nature.Ted Toadvine - 2009 - Philosophy Today 53 (Supplement):214-221.
  43.  24
    Truth and Resistance.Ted Toadvine - 2009 - Graduate Faculty Philosophy Journal 30 (1):111-124.
  44.  17
    Note From the Editorial Team.Mauro Carbone, Federico Leoni & Ted Toadvine - 2015 - Chiasmi International 17:19-20.
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  45.  18
    Editorial Preface.Ted Toadvine - 2007 - Environmental Philosophy 4 (1-2):4-6.
  46.  5
    Merleau-Ponty: Critical Assessments of Leading Philosophers.Ted Toadvine (ed.) - 2006 - Routledge.

    Maurice Merleau-Ponty (1908-1961) has been hailed by many as the greatest French thinker of the twentieth century. As one of the founding members of the existentialist movement in the 1940s, he played a key role in introducing the work of Husserl and Heidegger into French thought and collaborated with Jean-Paul Sartre in the founding of Les Temps Modernes. His later work laid the foundation for the development of French thought in the direction of post-structuralism and post-modernism.

    Merleau-Ponty: Critical (...) gathers together the best critical writing on Merleau-Ponty’s work from the last half century. The collection includes early reviews of his work and the reactions of his contemporaries both during and after his life. Also covered are examinations of his relationship with Husserl, Sartre and the phenomenological tradition, investigations of key themes from his work on ontology, expression and politics, and the ongoing application of his thinking to such contemporary areas of interest as feminist theory, psychology and child development, environmental philosophy and cognitive science.

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  47. Richard Holmes, The Transcendence of the World: Phenomenological Studies Reviewed by.Ted Toadvine - 1995 - Philosophy in Review 15 (4):252-254.
     
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  48.  18
    Introduction: “Continental philosophy: What and where will it be?”.Ted Toadvine - 2012 - Southern Journal of Philosophy 50 (2):171-179.
  49.  12
    Diacritics of the Inexpressible: Tracing Expression with Véronique Fóti.Ted Toadvine - 2014 - Chiasmi International 16:307-313.
    Véronique Fóti’s Tracing Expression in Merleau-Ponty demonstrates how the problem of expression motivates and unifies Merleau-Ponty’s investigations of art, life, nature, and ontology, culminating in a timely conception of nature as a differential expressive matrix. The key to this expressive ontology is diacritical difference. We raise three questions for this diacritical ontology: how it embodies the memory of the world, how it is interrupted by transcendence, and how it dissolves into elementality. Our inquiry points towards a diacritics of the inexpressible.
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  50.  1
    Presentazione.Ted Toadvine - 2021 - Chiasmi International 23:17-19.
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