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243The end of phenomenology: Expressionism in Deleuze and Merleau-ponty (review)Continental Philosophy Review 31 (1): 15-34. 1998.In this paper I examine how well Merleau-Ponty's philosophy can respond to Deleuze's challenge to phenomenology. The Deleuzian challenge is double, that of immanence and that of difference; in other words, the double challenge is what Deleuze calls the paradox of expression. I bring together, in particular, Deleuze's 1969 The Logic of Sense and Merleau-Ponty's 1945 the Phenomenology of Perception, and am able to discover a lot of similarities mainly centered around the notion of a past that has …Read more
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112The Ontology of MemoryEpoché: A Journal for the History of Philosophy 8 (1): 69-102. 2003.This essay attempts to reflect on Bergson’s contribution to the reversal of Platonism. Heidegger, of course, had set the standard for reversing Platonism. Thus the question posed in this essay, following Heidegger, is: does Bergson manage not only to reverse Platonism but also to twist free of it. The answer presented here is that Bergson does twist free, which explains Deleuze’s persistent appropriations of Bergsonian thought. Memory in Bergson turns out to be not a memory of an idea, or even o…Read more
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91Auto-Affection and Becoming (Part I)Environmental Philosophy 6 (1): 1-19. 2009.This essay pursues a double strategy to transform our human collective relation to animal life. On the one hand, and this strategy is due to Derrida’s thought, it attempts to criticize the belief that humans have a kind of subjectivity that is substantially different from that of animals, the belief that humans have in their self-relation (called auto-affection) a relation of pure self-presence. On the other hand, the essay attempts to enlarge the idea of auto-affection to include the voices and…Read more
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76A Note on the Relation between Étienne Souriau's L'Instauration philosophique and Deleuze and Guattari's What is Philosophy?Deleuze and Guatarri Studies 5 (3): 400-406. 2011.Hello, I would like to read this paper on Deleuze, Guattari and Souriau. I'll be pleased if you could send it tp me. -/- Regards, -/- Marcio.
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71The sensible universe seconded…: Comments on Mauro Carbone’s an unprecedented deformation: Proust and the sensible ideas: The SUNY Press, Albany, NY, 2010, ISBN: 1438430205, p 122, $23.95 (review)Continental Philosophy Review 45 (4): 569-578. 2012.
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60From the trace to the law: Derridean politicsPhilosophy and Social Criticism 15 (1): 1-15. 1989.
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58The implications of immanence: toward a new concept of lifeFordham University Press. 2006.The Implications of Immanence develops a philosophy of life in opposition to the notion of “bio-power,” which reduces the human to the question of power over what Giorgio Agamben terms “bare life,” mere biological existence. Breaking with all biologism or vitalism, Lawlor attends to the dispersion of death at the heart of life, in the “minuscule hiatus” that divides the living present, separating lived experience from the living body and, crucially for phenomenology, inserting a blind spot into …Read more
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57There Will Never be Enough DoneJournal of Philosophy: A Cross-Disciplinary Inquiry 5 (11): 1-13. 2010.The question confronting thought today is: what is a suicide bomber? But this question is a sign of a greater problem: the problem of the worst, which is apocalypse, complete suicide. Deleuze and Guattari and Derrida have given us the philosophical concepts to formulate this problem with more complexity and precision. Deleuze and Guattari have defined our current situation in terms of the post-fascist figure of the war machine, a figure that is worse, more terrifying, than fascism itself. Simila…Read more
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56Un ecart infime (part I): Foucault's critique of the concept of lived-experience ( vécu)Research in Phenomenology 35 (1): 11-28. 2005.In this essay, I start from Foucault's last text, his "Life: Experience and Science." Speaking of Canguilhem, Foucault makes a distinction between "le vécu" (lived-experience) and "le vivant" (the living). I then examine this difference between "le vécu" (lived-experience) and "le vivant" (the living); that is, I examine the different logics, we might say, of immanence that each concept implies. To do this, I reconstruct the "critique" that Foucault presents of the concept of vécu in the ninth c…Read more
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55Reality and Philosophy: Reflections on Cora Diamond's WorkPhilosophical Investigations 34 (4): 353-366. 2011.The publication of Cora Diamond's important 2002 “The Difficulty of Reality and the Difficulty of Philosophy” (in Philosophy and Animal Life) stimulated the writing of this essay. “The Difficulty of Reality and the Difficulty of Philosophy” attempted to show that there are experiences of reality (recounted especially in literature like John Coetzee's novels and Ted Hughes' poetry) in relation to which philosophical concepts and words encounter difficulty. The experiences resist conceptualization…Read more
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54Temporality and spatiality: A note to a footnote in Jacques Derrida's writing and differenceResearch in Phenomenology 12 (1): 149-165. 1982.
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53Derrida and Husserl: The Basic Problem of PhenomenologyIndiana University Press. 2002.Lawlor’s investigations of the work of Jean Cavaillès, Tran-Duc-Thao, and Jean Hyppolite, as well as recent texts by Derrida, reveal the depth of Derrida’s relationship to Husserl’s phenomenology.
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51D’autres questions. Le moyen de sortir de la situation philosophique actuelle (via Merleau-Ponty)Chiasmi International 14 337-348. 2012.Further Questions. A Way Out of the Present Philosophical Situation(via Merleau-Ponty)This essay contains a short analysis of Merleau-Ponty’s Eye and Mind. The analysis focuses on the final pages of Eye and Mind, in which Merleau-Ponty speaks of a false imaginary. It is through this consideration of the “false imaginary” that we can determine Merleau-Ponty’s contribution to the idea of overcoming metaphysics, that is, the transformation of who we are, from manipulandum to being, all of us, paint…Read more
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50Waiting and lateness: The context, implications, and basic argumentation of Derrida's “awaiting (at) the arrival” (s'attendre à l'arrivée) in aporiasResearch in Phenomenology 38 (3): 392-403. 2008.In Derrida's last book (posthumously published in 2006), L'animal que donc je suis, there is a kind of refrain: “il ne suffit pas de …” (it is not sufficient or enough to . . . ). Derrida utters this refrain in relation to all the discourses on animality and animal suffering found in the Western philosophical tradition. None of these discourses are sufficient. This last book revolves then around the idea of an insufficient (not enough) response. The idea of an insufficient response is not restri…Read more
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49Natalie Depraz: Transcendence et incarnation: Le statut de l'intersubectivite comme alterite a soi chez Husserl (review)Continental Philosophy Review 34 (1): 103-111. 2001.
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45The Postmodern Self: An Essay on Anachronism and PowerlessnessIn Shaun Gallagher (ed.), The Oxford Handbook of the Self, Oxford University Press. 2011.This article examines the non-totalitarian postmodern conception of the self. It explains that the postmodern self is heterogeneous which means that it is multiple and there is ‘we’ rather than ‘I’ or ‘me’. It discusses Jean-François Lyotard's The Postmodern Condition: A Report on Knowledge and the relevant works of Immanuel Kant.
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43This Is Not SufficientSymposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 11 (1): 79-100. 2007.Derrida wrote extensively on "the question of the animal." In particular, he challenged Heidegger's, Husserl's, and other philosophers' work on the subject, questioning their phenomenological criteria for distinguishing humans from animals. Examining a range of Derrida's writings, including his most recent _L'animal que donc je suis_, as well as _Aporias_, _Of Spirit_, _Rams_, and _Rogues_, Leonard Lawlor reconstructs a portrait of Derrida's views on animality and their intimate connection to hi…Read more
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