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Switch to: References
Citations of:
Who comes after the subject?
New York: Routledge (1991)
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Law functions on the basis of some presuppositions of what a person is. The purposes and tasks that are projected on a legal system depend on an understanding of personhood. Also, courts continuously find themselves in situations where they have to define the person or the legal subject, at times with surprising consequences. However, legal theory lacks clear criteria for personhood. We do not know who or what a legal person is, nor do we know what kind of being we (...) |
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This article seeks to explore the implications of Jean-Luc Nancy’s reading of the subject for educational philosophy by connecting his re-interpretation of Descartes to his later thinking on what he names the ontological singular plural. Nancy’s re-imagining of the Cogito coalesces around the figure of the mouth through which the subject enunciates itself within the world. Reading this extension of the ego through the mouth as an enunciation of ontological singular plurality exposes a speaking subject that communicates via a sharing (...) |
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The turn of the millennium has witnessed an extraordinary paradox—one identified by Jacques Derrida as a simultaneous increase in violence against nonhuman animals and compassion toward them. This article turns to critical legal theory as well as to recent work by continental philosophers on the human/animal distinction in order to make sense of the ways the paradox manifests in law, arguing that so-called animal welfare laws that appear to be politically progressive are, in fact, iterations of the very violence they (...) |
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Cosmopolitanism is commonly understood as a universal norm—moral and political—in the light of enduring differences, and for that reason it has historically embodied a seemingly inevitable dilemma of universality/particularity. Since its inception, cosmopolitan thinkers have struggled with the dilemma and have attempted ways to address the question of difference so that the universal norm and obligation can be justified and defended. One of the most common strategies is to give primacy to universal humanity and override difference; another recent strategy is (...) |
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The importance of the concept of subjectivity has been underestimated in the work of Theodor Adorno. In order to address this lacuna we make an interpretation of Adorno’s text Dialectic of Enlightenment, in the form of an ‘idealized’ narrative of enlightenment’s historical decline into its ‘self-conceived’ opposite, namely myth. Within this narrative we unravel the Freudian assumptions underlying Adorno’s work. We depict the form of subjectivity that Adorno regards as inextricably connected to enlightenment reason. We then analyse his argument for (...) |
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Philosophical thinking is interrupted by the finitude of what cannot be named, on the one hand, and that within which it is subsumed as one of multiple modes of sense-making, on the other. Sense and Singularity elaborates Jean-Luc Nancy’s philosophical project as an inquiry into the limits or finitude of philosophy itself, where it is interrupted, and as a practice of critical intervention where philosophy serves to interrupt otherwise unquestioned ways of thinking. Nancy’s interruption of philosophy, Van Den Abbeele argues, (...) |
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The consumerist lifestyle of modernity has had a detrimental impact on the environment. In part, this is supposed by the traditional philosophical conceptualisation of subjectivity, which privileges human subjects from surrounding objects. Concern over our attitude to the environment has been present from the beginning of civilisation and particularly since the emergence of the industrial revolution. This thesis traces a genealogy of these concerns, from the Romantics, to 20th century philosophers such as Heidegger, through the political movements of the 1960-1980s (...) |
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According to immunology’s prevailing paradigm, immunity is based on self/nonself discrimination and thus requires a construction of identity. Two orientations vie for dominance: The original conception, conceived in the context of infectious diseases, regards the organism as insular and autonomous, an entity that requires defense of its borders. An alternate view places the organism firmly in its environment in which both benign and onerous encounters occur. On this latter relational account, active tolerance allows for cooperative relationships with other organisms in (...) |
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The aim of this essay is to carry out an analysis of the multi-voiced, multi-cultural self discussed by Latina feminists in light of a Heideggerian phenomenological account of persons or "Existential Analytic." In so doing, it points out similarities as well as differences between the Heideggerian description of the self and Latina feminists' phenomenological accounts of self, and critically assesses María Lugones's important notion of "world-traveling." In the end, the essay defends the view of a "multiplicitous" self which takes insights (...) |
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What has not yet been imagined in thought is: how to remain together while still being two, how to be and become subjectively two, how to discover a way of coexisting as two beings … a way of living and thinking and loving as two beings without one being reduced to the other? … [t]hanks to the respect that I feel for the other as other, to articulate both attraction and restraint with respect to him. I go out from and (...) |
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The kind of phenomenology that can be useful to theology will be a hermeneutical phenomenology, one that takes us beyond the Cartesian/Husserlian ideal of presuppositionless intuition. It will also be a phenomenology of inverse intentionality, one in which the constituting subject is constituted by the look and the voice of another. In light of these suggestions, the phenomenology of Jean-Luc Marion is defended against three critiques, namely that it compromises the boundary between phenomenology and theology, that the theology it serves (...) |
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In this article I further Adriana Cavarero and Nidesh Lawtoo’s discussion of “mimetic inclination” to consider the way a person can be known in their uniqueness. Cavarero says that we receive a sense of the uniqueness of another by relating their narrative. I suggest that this also reveals a sense of the uniqueness of the one narrating, and that this can be understood as a practice of care. This narration is, as a consequence, distinct from representation (which itself is distinct (...) |
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Why does Walter Benjamin claim “indirection” to be the proper method for philosophical contemplation and writing? Why is this method—embodied, according to Benjamin, in the convoluted form of scholastic treatises and in their use of citations—fundamental for understanding his Origin of German Trauerspiel as suggesting an alternative to most strands of modern philosophy? The explicit and well-studied function of this method is for the presentation of what cannot be represented in language, of what cannot be intended or approached in thinking. (...) |
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In this theoretical and explorative essay, two issues are discussed, which are based on personal experiences of teaching ethics. The first is what educational purpose does it serve to challenge students as ethical subjects while teaching a class? This issue is mainly discussed through an analysis of Gert Biesta’s works. He argues that an essential purpose for teachers is to enable students to appear as subjects. For this to happen, the teacher must “interrupt” the students by presenting that which challenges (...) |
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The kind of phenomenology that can be useful to theology will be a hermeneutical phenomenology, one that takes us beyond the Cartesian/Husserlian ideal of presuppositionless intuition. It will also be a phenomenology of inverse intentionality, one in which the constituting subject is constituted by the look and the voice of another. In light of these suggestions, the phenomenology of Jean-Luc Marion is defended against three critiques, namely that it compromises the boundary between phenomenology and theology, that the theology it serves (...) |
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A distinctive characteristic of Laclau and Mouffe’s theory of hegemony is its insistence on the denial of an essence or ground of the subject. This element of their theory is derived from their notion of antagonism, in which a relation with a ground is brought into question by revealing its contingency. This article argues that the political dimension of this argument makes sense only in the context of Laclau and Mouffe’s notion of modernity. However, the universalizing of modernity as the (...) |
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