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  1. Fait et valeur dans le concept de trouble mental : le trouble en tant que dysfonction préjudiciable.Jerome Wakefield - 2006 - Philosophiques 33 (1):37-63.
    Les critiques actuelles des diagnostics psychiatriques, qu’elles viennent des antipsychiatres, des béhavioristes, des constructionnistes sociaux, des szasziens et des foucaldiens, rejettent généralement l’idée que le concept de trouble mental est légitime du point de vue médical, ne laissant donc aucun argument solide à partir duquel il soit possible de mener une critique constructive et d’établir un dialogue avec la psychiatrie. Ces positions ne réussissent également pas à expliquer les fortes intuitions populaires qui permettent aux gens de distinguer les troubles psychologiques (...)
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  • Catties and t-selfies: On the “I” and the “we” in trans-animal cute aesthetics.Eliza Steinbock - 2017 - Angelaki 22 (2):159-178.
    This article responds to the phenomenon of Internet cats becoming pervasive in Web 2.0, while at the same time digitally shared self-portraits, commonly called “selfies,” also circulate with extremely high frequency. The author tracks the efficacy of sharing selfies for trans/two Spirit individuals such as artist Kiley May and in trans-centric hashtag campaigns. It shows that trans-animality in digital life can offer sovereign forms of subjectivity and engages response patterns that locate a trans point of regard. Further, it seeks to (...)
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  • Nietzsche, Illness and the Body’s Quest for Narrative.Peter Richard Sedgwick - 2013 - Health Care Analysis 21 (4):306-322.
    This paper explores Nietzsche’s approach to the question of illness. It develops an account of Nietzsche’s ideas in the wake of Arthur W. Frank’s discussion of the shortcomings of modern medicine and narrative theory. Nietzsche’s approach to illness is then explored in the context of On the Genealogy of Morality and his conception of the human being as “the sick animal”. This account, it is argued, allows for Nietzsche to develop a conception of suffering that refuses to reduce it to (...)
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  • Les pièges de l'antipsychiatrie.Michel Laferrière - 1977 - Philosophiques 4 (2):267-276.
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  • Comparative mystics scholars as gnostic diplomats.Jeffrey John Kripal - 2004 - Common Knowledge 10 (3):485-517.
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  • Queering it Right, Getting it Wrong.Hector Kollias - 2012 - Paragraph 35 (2):144-163.
    This article seeks to interrogate the moment of queer theory's ‘birth’ out of French influences, or what is designated by the umbrella term ‘French Theory’. It specifically points to the operations of transformation and dislocation, subversion and perversion of French theoretical influences at work in two distinctive ‘pairings’ of French ‘progenitor’ and American queer ‘offspring’: Jacques Derrida with Eve Kosofsky Sedgwick and Jacques Lacan with Judith Butler.
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  • A kiss is just a kiss: Heterosexuality and its consolations in Sir Gawain and the Green Knight.Carolyn Dinshaw - 1994 - Diacritics 24 (2/3):205-205.
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  • Helping doctors become better doctors: Mary Lobjoit—an unsung heroine of medical ethics in the UK.Margaret R. Brazier, Raanan Gillon & John Harris - 2012 - Journal of Medical Ethics 38 (6):383-385.
    Medical Ethics has many unsung heros and heroines. Here we celebrate one of these and on telling part of her story hope to place modern medical ethics and bioethics in the UK more centrally within its historical and human contex.
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  • Autoeroticism: Rethinking Self-Love with Derrida and Irigaray.Ellie Anderson - 2017 - PhaenEx 12 (1):53-70.
    Eros is often considered to be a desire or inclination for what is irreducibly other to the self. This view is particularly prominent among philosophers who reject a “fusion” model of erotic love in favor of one that foregrounds the difference between lovers. Drawing from this “difference” model, I argue in this essay that autoeroticism is a genuine form of Eros, even when Eros is understood to involve irreducible alterity. I claim that the autoerotic act is not adequately captured by (...)
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  • Hegels Theorie der Intelligenz als Grundlegung der Unmöglichkeit des Unvernünftigen.Héctor Ferreiro - 2015 - In Christoph Asmuth & Simon Gabriel Neuffer (eds.), Irrationalität. Würzburg: Königshausen & Neumann. pp. 71-81.
    Hegel definiert „Vernunft” als die Einheit der Objektivität und der Subjektivität. Diese Definition bedeutet nicht, dass für Hegel nur das Subjekt existiert, welches sich das Objekt dementsprechend nur in seinem Inneren vorstellt; eine solche Definition bedeutet nämlich nicht, dass es für Hegel keine Außenwelt gibt, sondern eigentlich, dass es für ihn nichts gibt, was als solches unvernünftig ist. Als Einheit des Subjekts, das erkennt, und des Objekts, das erkannt wird, umfasst die Vernunft für Hegel alles, was es gibt und geben (...)
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  • The human body in social theory: Reich, Foucault and the repressive hypothesis.Russell Keat - 1986 - Radical Philosophy 42 (1986):275-303.
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