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Todd May [86]Todd G. May [6]Todd Gifford May [1]
  1. The Philosophy of Foucault.Todd May - 2006 - Routledge.
    Michel Foucault's historical and philosophical investigations have gone through many phases: the archaeological, the genealogical, and the ethical among them. What remains constant, however, is the question that motivates them: who are we? Todd May follows Foucault's itinerary from his early history of madness to his posthumously published College de France lectures and shows how the question of who we are shifts and changes but remains constantly at or just below the surface of his writings. By approaching Foucault's work in (...)
     
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  2. The Political Thought of Jacques Rancière: Creating Equality.Todd May - 2008 - Pennsylvania State University Press.
    This book examines the political perspective of French thinker and historian Jacques Rancière. Rancière argues that a democratic politics emerges out of people’s acting under the presupposition of their own equality with those better situated in the social hierarchy. Todd May examines and extends this presupposition, offering a normative framework for understanding it, placing it in the current political context, and showing how it challenges traditional political philosophy and opens up neglected political paths. He demonstrates that the presupposition of equality (...)
     
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  3.  92
    The Politics of Life in the Thought of Gilles Deleuze.Todd G. May - 1991 - Substance 20 (3):24.
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  4.  7
    Reconsidering Difference: Nancy, Derrida, Levinas, Deleuze.Todd May - 1997 - Pennsylvania State University Press.
    Reconsidering Difference has a twofold task, the primary one critical and the secondary one reconstructive. The critical task is to show that these various privilegings are philosophical failures.
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  5.  51
    From Universality to Inequality.Jeff Love & Todd May - 2008 - Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 12 (2):51-69.
    Alain Badiou argues in “Rancière and Apolitics” that Rancière has appropriated his central idea of equality from Badiou’s own work. We argue that Badiou’s characterisation of Rancière’s project is correct, but that his self-characterisation is mistaken. What Badiou’s ontology of events opens out onto is not necessarily equality, but instead universality. Equality is only one form of universality, but there is nothing in Badiou’s thought that prohibits the (multiple) universality he positsfrom being hierarchical. In the end, then, Badiou’s thought moves (...)
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  6.  43
    Democracy is Where We Make It.Todd May - 2009 - Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 13 (1):3-21.
    How might we think about equality in a non-hierarchical fashion? How might equality be conceived with some degree of equality? The problem with the presupposition of liberalism is that, by distributing equality, liberals place most people at the receiving end of the political operation. There are those who distribute equality and those who receive it. Once you start with that assumption, the hierarchy is already in place. It’s too late to return to equality. Equality, instead of being the result of (...)
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  7. Between Genealogy and Epistemology: Psychology, Politics, and Knowledge in the Thought of Michel Foucault.May Todd - 1993 - Pennsylvania State University Press.
    Michel Foucault introduced a new form of political thinking and discourse. Rather than seeking to understand the grand unities of state, economy, or exploitation, he tried to discover the micropolitical workings of everyday life that have often founded the greater unities. He was particularly concerned with how we understand ourselves psychologically, and thus with how psychological knowledge developed and came to be accepted as true. In the course of his writings, he developed a genealogy of psychology, an account of psychology (...)
     
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  8.  2
    The Moral Theory of Poststructuralism.Todd May - 2005 - Pennsylvania State University Press.
    Both Anglo-American and Continental thinkers have long denied that there can be a coherent moral defense of the poststructuralist politics of Michel Foucault, Gilles Deleuze, and Jean-François Lyotard. For many Anglo-American thinkers, as well as for Critical Theorists such as Habermas, poststructuralism is not coherent enough to defend morally. Alternatively, for Foucault, Deleuze, Lyotard, and their followers, the practice of moral theorizing is passé at best and more likely insidious. Todd May argues both that a moral defense of poststructuralism is (...)
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  9.  6
    Gilles Deleuze: An Apprenticeship in Philosophy.Todd G. May & Michael Hardt - 1994 - Substance 23 (2):119.
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  10.  71
    Jacques Rancière: Literature and Equality.Todd May - 2008 - Philosophy Compass 3 (1):83-92.
  11. Is Post-Structuralist Political Theory Anarchist?Todd May - 1989 - Philosophy and Social Criticism 15 (2):167-182.
  12.  17
    From Universality to Inequality: Badiou’s Critique of Rancière.Jeff Love & Todd May - 2008 - Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 12 (2):51-69.
    Alain Badiou argues in “Rancière and Apolitics” that Rancière has appropriated his central idea of equality from Badiou’s own work. We argue that Badiou’s characterisation of Rancière’s project is correct, but that his self-characterisation is mistaken. What Badiou’s ontology of events opens out onto is not necessarily equality, but instead universality. Equality is only one form of universality, but there is nothing in Badiou’s thought that prohibits the universality he positsfrom being hierarchical. In the end, then, Badiou’s thought moves in (...)
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  13. Death.Todd May - 2009 - Routledge.
    The fact that we will die, and that our death can come at any time, pervades the entirety of our living. There are many ways to think about and deal with death. Among those ways, however, a good number of them are attempts to escape its grip. In this book, Todd May seeks to confront death in its power. He considers the possibility that our mortal deaths are the end of us, and asks what this might mean for our living. (...)
     
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  14.  49
    Deleuze, Ethical Education, and the Unconscious.Todd May & Inna Semetsky - unknown
    While teaching values is an important part of education, contemporary moral education, however, presents a set of pre-established values to be inculcated rather than comprising a critical inquiry into their possible rightness and wrongness. This essay proposes a somewhat different direction by saying that education, rather than concerning itself with the moral, should concern itself with the ethical. Although morals and ethics are usually equated, we use ethical here as posited by Gilles Deleuze's question of who we might be, based (...)
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  15. Thinking the Break: Rancière, Badiou, and the Return of a Politics of Resistance.Todd May - 2009 - Comparative and Continental Philosophy 1 (2):253-268.
    Politics today seems to be marked either by fear or conciliation. The idea of a radical break with the present has, for many, been removed from the agenda. What tie together the thought of Jacques Rancière and Alain Badiou is a commitment to politics as offering the possibility of a break with the present. This paper examines their common thought, as well as what divides them, from the perspective of a renewal of the political project of resistance.
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  16.  14
    From Subjectified to Subject.Todd May - 2015 - The Harvard Review of Philosophy 22:31-41.
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  17.  23
    Michel Foucault's Guide to Living.Todd May - 2006 - Angelaki 11 (3):173 – 184.
  18.  31
    When is a Deleuzian Becoming ?Todd May - 2003 - Continental Philosophy Review 36 (2):139-153.
    Much has been written recently about the Deleuzian concept of becoming. Most of that writing, especially in feminist criticism, has drawn from the later collaborations with Guattari. However, the concept of a becoming arises earlier and appears more consistently across the trajectory of Deleuze's work than the discussion of specific becomings might lead one to believe. In this paper, I trace the concept of becoming in Deleuze's work, and specifically in the earlier works. By doing so, I hope to shed (...)
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  19. Rancière in South Carolina.Todd May - 2009 - In Gabriel Rockhill & Philip Watts (eds.), Jacques Rancière: History, Politics, Aesthetics. Duke University Press.
  20.  23
    Jacques Rancière and the Ethics of Equality.Todd May - 2007 - Substance 36 (2):20-36.
  21.  15
    Living the Biopolitical: Body and Resistance in Foucault and Merleau-Ponty.Todd May - 2015 - Graduate Faculty Philosophy Journal 36 (1):159-173.
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  22.  17
    Equality as a Foucaultian Value.Todd May - 2007 - Philosophy Today 51 (Supplement):133-139.
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  23.  11
    On the Very Idea of Continental (or for That Matter Anglo-American) Philosophy.Todd May - 2002 - Metaphilosophy 33 (4):401-425.
    For most of the past century, philosophers on the Continent and those in the United States and Britain have taken themselves to be working in very different, even mutually exclusive, philosophical traditions. Although that may have been true until recently, it is no longer so. This piece surveys ten different proposed distinctions that have been offered between the two traditions, and it shows that none of them works, as there are major thinkers on both sides of each proposed distinction that (...)
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  24.  25
    Lacanian Anarchism and the Left.Todd May - 2002 - Theory and Event 6 (1).
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  25.  25
    The Ontology and Politics of Gilles Deleuze.Todd May - 2001 - Theory and Event 5 (3).
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  26.  40
    Review of Jacques Rancière, Dissensus: On Politics and Aesthetics[REVIEW]Todd May - 2010 - Notre Dame Philosophical Reviews 2010 (7).
  27.  18
    Foucault Now?May Todd - 2007 - Foucault Studies 3:65-76.
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  28.  37
    Kant the Liberal, Kant the Anarchist: Rawls and Lyotard on Kantian Justice.Todd G. May - 1990 - Southern Journal of Philosophy 28 (4):525-538.
  29. The Political Philosophy of Poststructuralist Anarchism.Todd May - 1994 - Pennsylvania State University Press.
    The political writings of the French poststructuralists have eluded articulation in the broader framework of general political philosophy primarily because of the pervasive tendency to define politics along a single parameter: the balance between state power and individual rights in liberalism and the focus on economic justice as a goal in Marxism. What poststructuralists like Michel Foucault, Gilles Deleuze, and Jean-François Lyotard offer instead is a political philosophy that can be called tactical: it emphasizes that power emerges from many different (...)
     
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  30.  19
    Moral Individualism, Moral Relationalism, and Obligations to Non-Human Animals.Todd May - 2014 - Journal of Applied Philosophy 31 (2):155-168.
    Moral individualists like Jeff McMahan and Peter Singer argue that our moral obligations to animals, both human and non-human, are grounded in the morally salient capacities of those animals. By contrast, what might be called moral relationalists argue that our obligations to non-human animals are grounded in our relationship to them. Moral relationalists are of various kinds, from relationalists regarding assistance to animals, such as Clare Palmer and Elizabeth Anderson, to relationalists grounded in a Wittgensteinian view of human practice, such (...)
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  31.  19
    From World Government to World Governance.Todd May - 2013 - International Journal of Applied Philosophy 27 (2):277-286.
    Anarchism, of whatever type, is likely to be resistance to the idea of world government. But this does not entail that it is resistance to world governance. Governance can happen at a variety of levels. It does not have to be top-down, as with world government, but can arise from the bottom up. To assume otherwise is to assume that governance happens only through hierarchies and not through the building of networks. The question facing those of us who would like (...)
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  32.  5
    The Community's Absence in Lyotard, Nancy, and Lacoue-Labarthe.Todd May - 1993 - Philosophy Today 37 (3):275-284.
  33.  14
    Gilles Deleuze and the Politics of Time.Todd May - 1996 - Man and World 29 (3):293-304.
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  34.  10
    Social Life and Moral Judgment.Todd May - 2006 - Review of Metaphysics 59 (3):638-639.
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  35.  24
    Heritage and Hate.Todd May - 2002 - Teaching Ethics 2 (2):77-79.
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  36.  27
    Philosophy as a Spiritual Exercise in Foucault and Deleuze.Todd May - 2000 - Angelaki 5 (2):223 – 229.
  37. 2 Dogmas of Post-Empiricism, Anti-Theoretical Strains in Derrida and Rorty.Mark Lance & Todd May - 1994 - Philosophical Forum 25 (4):273-309.
     
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  38.  12
    War in the Social and Disciplinary Bodies.Todd May - 2004 - Radical Philosophy Review 7 (1):41-58.
    In Discipline and Punish, Michel Foucault offers a history of the rise of discipline in its application to the body. Foucault suggests, although he does not develop this suggestion, that the politics of discipline is war carried on by other means. The lecture series “Society Must Be Defended” can be seen as a development of this suggestion. In these lectures, Foucault offers a way of thinking about the society and its politics in terms of war, as well as a way (...)
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  39.  9
    Thinking the Impossible: French Philosophy Since 1960.Todd May - 2012 - British Journal for the History of Philosophy 20 (5):1045-1048.
    British Journal for the History of Philosophy, Volume 0, Issue 0, Page 1-4, Ahead of Print.
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  40.  12
    Review of Nick Hewlett, Badiou, Balibar, Rancière: Re-Thinking Emancipation[REVIEW]Todd May - 2008 - Notre Dame Philosophical Reviews 2008 (2).
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  41.  4
    Freedom, Causality, and the Antinomy of Teleological Judgement: An Investigation of Kant¿s Resolution of Two Realms.Todd G. May - 1993 - Dialogos 28 (61):85-100.
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  42.  8
    Book Review:The Cambridge Companion to Foucault. Gary Gutting. [REVIEW]Todd May - 1996 - Ethics 106 (3):661-.
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  43.  3
    Genealogy, Problematization, and Normativity in Michel Foucault.Todd May - 2014 - History and Theory 53 (3):419-427.
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  44.  3
    Reconsidering Difference: Nancy, Derrida, Levinas, and Deleuze.Todd May - 2000 - Philosophy and Phenomenological Research 60 (3):721-723.
  45.  7
    Michel Foucault.Todd May - 2004 - International Studies in Philosophy 36 (3):63-75.
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  46.  1
    From Universality to Inequality: Badiou’s Critique of Rancière.Jeff Love & Todd May - 2008 - Symposium 12 (2):51-69.
    Alain Badiou argues in “Rancière and Apolitics” that Rancière has appropriated his central idea of equality from Badiou’s own work. We argue that Badiou’s characterisation of Rancière’s project is correct, but that his self-characterisation is mistaken. What Badiou’s ontology of events opens out onto is not necessarily equality, but instead universality. Equality is only one form of universality, but there is nothing in Badiou’s thought that prohibits the universality he positsfrom being hierarchical. In the end, then, Badiou’s thought moves in (...)
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  47.  11
    Review of Jeffrey T. Nealon, Foucault Beyond Foucault: Power and its Intensifications Since 1984[REVIEW]Todd May - 2008 - Notre Dame Philosophical Reviews 2008 (2).
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  48.  1
    Kant the Liberal, Kant the Anarchist: Rawls and Lyotard on Kantian Justice.Todd G. May - 1990 - Southern Journal of Philosophy 28 (4):525-538.
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  49.  4
    A New Neo-Pragmatism: From James and Dewey to Foucault.Todd May - 2011 - Foucault Studies 11:54-62.
    Michel Foucault's thought not only converges with a certain type of pragmatism; it can deepen our understanding of pragmatism. There is an ambivalence in pragmatist thought between an approach that privileges the question of: ”What works?” and ”How does it work?” The former misses the political idea that some practices don't just work, but work for one purpose or another. Foucault's pragmatism does not focus on what works, but instead utilizes the concept of practices as a unit of analysis, and (...)
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  50.  1
    From Universality to Inequality.Jeff Love & Todd May - 2008 - Symposium 12 (2):51-69.
    Alain Badiou argues in “Rancière and Apolitics” that Rancière has appropriated his central idea of equality from Badiou’s own work. We argue that Badiou’s characterisation of Rancière’s project is correct, but that his self-characterisation is mistaken. What Badiou’s ontology of events opens out onto is not necessarily equality, but instead universality. Equality is only one form of universality, but there is nothing in Badiou’s thought that prohibits the universality he positsfrom being hierarchical. In the end, then, Badiou’s thought moves in (...)
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