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34At first blush: The politics of guilt and shameParrhesia (18): 85-99. 2013.A consideration of what are sometimes known as the reactive attitudes is useful to outline more positive conditions of ethical restoration. This paper focuses on the ways in which perceptions and experiences of guilt and shame are shaped by political conceptions of who belongs to the more guilty and shameful parties. I use the debate between Karl Jaspers and Arendt over guilt and responsibility, as well as Jean-Paul Sartre’s and Giorgio Agamben’s work on shame, to develop an account of the polit…Read more
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50Sartre integrating ethics and politics: the case of terrorismParrhesia 3 43-54. 2007.Sartre reflected on questions related to terror and terrorism throughout his career and these questions shaped his understanding of ethics and politics. In exploring these connections I link Sartre’s controversial remarks about the terrorism he observed during his lifetime to our more recent experiences of terrorism in the USA, Bali, Madrid and London. In Colonialism and Neo-Colonialism, Robert Young claims that Sartre moves from ethics to politics in his account of colonialism, understanding th…Read more
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72Love, That Indispensable Supplement: Irigaray and Kant on Love and RespectHypatia 20 (3): 92-114. 2005.Is love essential to ethical life, or merely a supplement? In Kant’s view, respect and love, as duties, are in tension with each other because love involves drawing closer and respect involves drawing away. By contrast, Irigaray says that love and respect do not conflict because love as passion must also involve distancing and we have a responsibility to love. I argue that love, understood as passion and based on respect, is essential to ethics.
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23The mute foundation of aesthetic experience?Culture, Theory, and Critique 54 (2): 209-224. 2013.Luiz Cost Lima argues in The Limits of Voice that Kant’s Critique of Judgment plays a pivotal role in furthering aestheticization, or the objectification and universalization of aesthetic experience. He introduces the term criticity to refer to the act of questioning and finds that Kant poses the alternatives of aestheticization and criticity. However, Costa Lima sees Kant and most of the following literary criticism as accepting aestheticization, with exceptions such as Schlegel and Kafka. (xii…Read more
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30The Encounter between Wonder and GenerosityHypatia 17 (3): 1-19. 2002.In a suggestive reading of Descartes’ The Passions of the Soul, Luce Irigaray explores the possibility that the passion of wonder, the first of all the passions, can provide the basis for an ethics of sexual difference. Wonder is the first of all passions because it has no opposite, is prior to judgment and comparison, and because it is united to most other passions. Wonder is surprise at the extraordinary, and Irigaray believes it is the ideal way for women and men to regard each other, as it i…Read more
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10Review: Burdened Virtues: Virtue Ethics for Liberatory Struggles (review)Mind 116 (463): 781-785. 2007.
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32IntroductionSymposium 18 (2): 1-2. 2014.Introduction to the Special Issue of Symposium on Australasian Continental Philosophy.
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46At the intersection: Kant, Derrida, and the relations between ethics and politicsPolitical Theory 35 (5): 781-805. 2007.To elucidate the tensions in the relation between ethics and politics, I construct a dialogue between Kant, who argues that they can be made compatible, and Derrida, who claims to go beyond Kant and his idea of duty. For Derrida, ethics makes unconditional demands and politics guides our responses to possible effects of our decisions. Derrida argues that in politics there must be a negotiation of the non-negotiable call of ethical responsibility. I argue that Derrida's unconditional ethics canno…Read more
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4Hope and affirmation: An Ethics of ReciprocityIn Steven Churchill Jack Reynolds (ed.), Sartre: Key Concepts, Acumen Publishing. pp. 206-12. 2013.Jean-Paul Sartre’s final ethics of the “we” or reciprocity remains controversial and less developed than his other ethics. Scholars have generally accepted the periodization of his ethics into three, as Sartre himself described them: the first ethics of authenticity, the second Marxist or dialectical ethics, and this final ethics, that considers the ontological basis of ethics, based primarily on the 1980 interviews in Hope Now (1996) (L’espoir maintenant, 1991). I will focus on Sartre’s respons…Read more
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289The analytic imaginaryCornell University Press. 2002.lntroduction Imaginary and Images M philosophical imaginary refers to both the capacity to imagine and the stock of images philosophers use. ...
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67Moss, Fungus, CauliflowerSymposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 16 (1): 30-51. 2012.I argue that Sartre's understanding of needs is not inconsistent with his conception of the human condition. I will demonstrate that his use of the term "needs" signals a change of focus, not a rejection of his earlier views. Sartre's Iater "dialectical" account of human needs should he read, in light of his phenomenological account in Being and Nothingness, as aspects of our facticity and situation. Satisfying needs is compatible with a range of choices about how to satisfy those needs and what…Read more
Brisbane, Queensland, Australia
Areas of Specialization
Continental Philosophy |
European Philosophy |
Philosophy of Gender, Race, and Sexuality |
Aesthetics |