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161Is post-structuralist political theory anarchist?Philosophy and Social Criticism 15 (2): 167-182. 1989.
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130Thinking the Break: Rancière, Badiou and the Return of a Politics of ResistanceComparative and Continental Philosophy 1 (2): 253-268. 2009.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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108Jacques Rancière: Literature and EqualityPhilosophy Compass 3 (1): 83-92. 2008.Jacques Ranciere has become known for his writings both on politics and aesthetics. What ties them together is that they both concern the concept of equality. However, they address this concept in different ways. In this article, I address the concept of equality as it appears both in his political and aesthetic writings, with a focus on the latter.
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93When is a deleuzian becoming ?Continental Philosophy Review 36 (2): 139-153. 2003.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 …Read more
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91Moral Individualism, Moral Relationalism, and Obligations to Non‐human AnimalsJournal of Applied Philosophy 31 (2): 155-168. 2014.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 grou…Read more
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79Kant the Liberal, Kant the Anarchist: Rawls and Lyotard on Kantian JusticeSouthern Journal of Philosophy 28 (4): 525-538. 1990.
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77Gilles Deleuze: An IntroductionCambridge University Press. 2005.This book offers a readable and compelling introduction to the work of one of the twentieth century's most important and elusive thinkers. Other books have tried to explain Deleuze in general terms. Todd May organizes his book around a central question at the heart of Deleuze's philosophy: how might we live? The author then goes on to explain how Deleuze offers a view of the cosmos as a living thing that provides ways of conducting our lives that we may not have dreamed of. Through this approach…Read more
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73From Universality to InequalitySymposium 12 (2): 51-69. 2008.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 be…Read more
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70Democracy is Where We Make ItSymposium 13 (1): 3-21. 2009.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…Read more
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68Review of Jacques Rancière, Dissensus: On Politics and Aesthetics (review)Notre Dame Philosophical Reviews 2010 (7). 2010.
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63While 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…Read more
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62Philosophy as a spiritual exercise in Foucault and DeleuzeAngelaki 5 (2). 2000.This Article does not have an abstract
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53From Universality to InequalitySymposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 12 (2): 51-69. 2008.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 be…Read more
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47Democracy is Where We Make ItSymposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 13 (1): 3-21. 2009.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…Read more
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47On the Very Idea of Continental (or for that Matter Anglo–American) PhilosophyMetaphilosophy 33 (4): 401-425. 2002.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 do…Read more
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44From World Government to World Governance: An Anarchist PerspectiveInternational Journal of Applied Philosophy 27 (2): 277-286. 2013.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 to ask about how people’s behavio…Read more
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43To change the world, to celebrate life: Merleau-Ponty and Foucault on the bodyPhilosophy and Social Criticism 31 (5-6): 517-531. 2005.For those of us for whom philosophy is not merely a parlor game but a way to conceive and to change our lives, there is a struggle to be faced. If we forsake the intolerable aspects of our world in order to celebrate what is beautiful in it, we risk endorsing that intolerability. Alternatively, if we jettison the celebration of life for world-changing, we join the ranks of the many revolutions of the last century that killed their own. This article suggests that if we articulate the point of int…Read more
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40Reconsidering Difference: Nancy, Derrida, Levinas, and DeleuzePhilosophical and Phenomenological Research 60 (3): 721-723. 2000.
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36War in the Social and Disciplinary BodiesRadical Philosophy Review 7 (1): 41-58. 2004.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 of thinking about war. If this conc…Read more
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35Living the Biopolitical: Body and Resistance in Foucault and Merleau-PontyGraduate Faculty Philosophy Journal 36 (1): 159-173. 2015.
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35Reconsidering Difference: Nancy, Derrida, Levinas, DeleuzePennsylvania State University Press. 1997.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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33From Subjectified to Subject: Power and the Possibility of a Democratic PoliticsThe Harvard Review of Philosophy 22 31-41. 2015.
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31Nonviolent Resistance: A Philosophical IntroductionPolity. 2015.We see nonviolent resistance all over today’s world, from Egypt’s Tahrir Square to New York Occupy. Although we think of the last century as one marked by wars and violent conflict, in fact it was just as much a century of nonviolence as the achievements of Mohandas Gandhi and Martin Luther King, Jr. and peaceful protests like the one that removed Ferdinand Marcos from the Philippines clearly demonstrate. But what is nonviolence? What makes a campaign a nonviolent one, and how does it work? What…Read more
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Warren Wilson CollegeLecturer (Part-time)
Swannanoa, North Carolina, United States of America
Areas of Specialization
Value Theory |
History of Western Philosophy |
Philosophical Traditions |
Areas of Interest
Value Theory |
History of Western Philosophy |
Philosophical Traditions |