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44Beyond Postmodernism: Langan's Foundational OntologyReview of Metaphysics 50 (4). 1997.Thomas Langan's latest work, Being and Truth, sets as its object of inquiry the possibility of a genuine and meaningful intersubjectivity wherein both self and other come fully to nurture one another. The very condition for the possibility of such a significant onto-poetic relation is grounded and intertwined within a metaphysical Fundierung of Being illumined by Truth. In order to answer the aforementioned philosophical question, Langan maintains that the philosophical question must be cast as …Read more
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32The Role of Forgetting in Our Experience of Time: Augustine of Hippo and Hannah ArendtParrhesia 13 27. 2011.
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18Die Fülle oder das Nichts? Edith Stein and Martin Heidegger on the Question of BeingAmerican Catholic Philosophical Quarterly 74 (2): 269-285. 2000.
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55The desire for and pleasure of evil: The Augustinian limitations of Arendtian mindHeythrop Journal 54 (1): 89-100. 2013.
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42Hannah Arendt and Augustine of Hippo : On the Pleasure of and Desire for EvilLaval Théologique et Philosophique 66 (2): 371-385. 2010.Arendt a écrit deux volumes dédiés à la pensée et la volonté qui sont réunis dans le texte La vie de l’esprit, mais en raison de sa mort inopportune, son travail consacré au jugement, et plus spécialement au jugement politique, n’a jamais été achevé. Cependant, nous disposons d’une quantité significative d’écrits sur ce thème, provenant de ses conférences sur la troisième Critique de Kant. Le jugement et la pensée sont essentiels pour empêcher ce qu’Arendt appelle «la banalité du mal». En s’insp…Read more
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86Edith Stein’s Philosophy of Community in Her Early Work and in Her Later Finite and Eternal BeingPhilosophy and Theology 23 (2): 231-255. 2011.Edith Stein’s early phenomenological texts describe community as a special unity that is fully lived through in consciousness. In her later works, unity is described in more theological terms as participation in the communal fullness and wholeness of God or Being. Can these two accounts of community or human belonging be reconciled? I argue that consciousness can bring to the fore the meaning of community, thereby conditioning our lived-experience of community, but it can also, through Heidegger…Read more
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55Michel Henry's Non-Intentionality Thesis and Husserlian PhenomenologyJournal of the British Society for Phenomenology 39 (2): 117-129. 2008.
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51Die Fülle oder das Nichts? Edith Stein and Martin Heidegger on the Question of BeingAmerican Catholic Philosophical Quarterly 74 (2): 269-285. 2000.
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24Jacques Derrida, Voyous: Deux essais sur la raisonBulletin de la Société Américaine de Philosophie de Langue Française 14 (1): 94-98. 2004.none
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17Voyous: Deux essais sur la raison (review)Bulletin de la Société Américaine de Philosophie de Langue Française 14 (1): 94-98. 2004.
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82Being, aevum , and nothingness: Edith Stein on death and dying (review)Continental Philosophy Review 41 (1): 59-72. 2007.This article seeks to present for the first time a more systematic account of Edith Stein’s views on death and dying. First, I will argue that death does not necessarily lead us to an understanding of our earthly existence as aevum, that is, an experience of time between eternity and finite temporality. We always bear the mark of our finitude, including our finite temporality, even when we exist within the eternal mind of God. To claim otherwise, is to make identical our eternity with God’s eter…Read more
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8The Problem of the Relation Between the State and the Community in Edith Stein’s Political TheoryQuaestiones Disputatae 3 (1): 187-200. 2012.
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60Alain Badiou: the event of becoming a political subjectPhilosophy and Social Criticism 34 (9): 1051-1070. 2008.One of the more poignant claims Badiou makes is that the subject develops an understanding of itself as a political subject only by executing decisive political actions or making decisive political interventions. In this article I will argue that in order to have a fuller philosophical conception of political subjectivity, and therefore political agency, one must also hold that, first, political interventions do not necessarily lead to a definition or a further way of referring to and understand…Read more
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22Thinking Community and the State from WithinAmerican Catholic Philosophical Quarterly 82 (1): 31-45. 2008.Stein describes the peculiar mental life of the community as a Gemeinschaftserlebnis or lived experience of the community. Such an experience is marked by a certain form of consciousness insofar as one knows that one is dwelling with and for the other (miteinander und füreinander) at varying degrees of intensity.Furthermore, one experiences solidarity as one dwells within the experience of the other and vice versa. Two central problems arise with this phenomenologicaldescription. First, one wond…Read more
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25Flower of the desert: Giacomo Leopardi’s poetic ontology (review)Comparative and Continental Philosophy 9 (1). 2017.
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5Edith Stein : Comunità e mondo della vita—Società Diritto Religione (review)Symposium 13 (2): 213-217. 2009.
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1La passione deI ritardo: Dentro il confronto di Heidegger con Nietzsche (review)Symposium 10 (2): 653-655. 2006.
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209Can Alain Badiou's Notion of Time Account for Political Events?International Studies in Philosophy 37 (2): 1-14. 2005.
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38The Transcendental and Inexistence in Alain Badiou’s PhilosophyPhilosophy Today 59 (2): 257-268. 2015.In Logics of Worlds, Badiou claims that his concept of inexistence is similar to Derrida’s différance. This paper argues that Derrida’s double bind of possibility and impossibility, which co-constitutes and flows from the spatio-temporising that is différance, is less binary in its logic than Badiou’s notion of inexistence allows. For Badiou, time and the subject are constituted by the event, by a decision and the fidelity to a decision. He has no real sense of Derridean space: Badiou discusses …Read more
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49A place for the role of community in the structure of the state: Edith Stein and Edmund HusserlContinental Philosophy Review 49 (4): 403-416. 2016.This essay argues that Stein’s view of the state can overcome Husserl’s skepticism about the state being an authentic, intense community rooted in solidarity while not negating his hope for the advent of a genuinely ethical, rational culture. Whereas Husserl places rationality and freedom within the framework of culture proper and not in the state, Stein sees the state as an extension of persons that can give the state its own free, deliberating and rational Ich kann.
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