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Law as Memory

Law and Critique 26 (3):251-266 (2015)

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  1. (2 other versions)Creative evolution.Henri Bergson (ed.) - 1911 - New York,: The Modern library.
    Henri Bergson (1859-1941) is one of the truly great philosophers of the modernist period, and there is currently a major renaissance of interest in his unduly neglected texts and ideas amongst philosophers, literary theorists, and social theorists. Creative Evolution (1907) is the text that made Bergson world-famous in his own lifetime; in it Bergson responds to the challenge presented to our habits of thought by modern evolutionary theory, and attempts to show that the theory of knowledge must have its basis (...)
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  • (1 other version)Law and the modern mind.Jerome Frank - 1931 - New York,: Coward-McCann.
    " In the generations since, its influence has grown-today it is accepted as a classic of general jurisprudence.The work is a bold and persuasive attack on the ...
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  • (1 other version)Totality and infinity: an essay on exteriority.Emmanuel Levinas - 1961 - Hingham, MA: distribution for the U.S. and Canada, Kluwer Boston.
    INTRODUCTION Ever since the beginning of the modern phenomenological movement disciplined attention has been paid to various patterns of human experience as ...
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  • (2 other versions)Creative evolution.Henri Bergson - 1937 - New York: Palgrave-Macmillan. Edited by Keith Ansell-Pearson, Michael Kolkman & Michael Vaughan.
    Henri Bergson (1859-1941) is one of the truly great philosophers of the modernist period, and there is currently a major renaissance of interest in his unduly neglected texts and ideas amongst philosophers, literary theorists, and social theorists. Creative Evolution (1907) is the text that made Bergson world-famous in his own lifetime; in it Bergson responds to the challenge presented to our habits of thought by modern evolutionary theory, and attempts to show that the theory of knowledge must have its basis (...)
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  • Bergsonism.Gilles Deleuze - 1988 - New York: Zone Books.
    Examines the philosophy of Henri Bergson, explains his concepts of duration, memory, and elan vital, and discusses the influence of science on Bergson.
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  • The use of knowledge in society.Friedrich Hayek - unknown
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  • Otherwise than Being or Beyond Essence.Emmanuel Levinas & Alphonso Lingis - 1981 - Philosophy and Rhetoric 17 (4):245-246.
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  • Creative Evolution.Henri Bergson & Arthur Mitchell - 1911 - International Journal of Ethics 22 (4):467-469.
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  • (2 other versions)Matter and Memory.Henri Bergson - 1894 - New York,: The Macmillan co.. Edited by Paul, Nancy Margaret, [From Old Catalog], Palmer & William Scott.
    One of the major works of an important modem philosopher, Matter and Memory investigates the autonomous yet interconnected planes formed by matter and perception on the one hand and memory and time on the other. Henry Bergson (1859-1941) was awarded the Nobel Prize in 1927. His works include Time and Free Will, An Introduction to Metaphysics, Creative Evolution, and The Creative Mind.
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  • (1 other version)Remembering: A Study in Experimental and Social Psychology.F. C. Bartlett - 1933 - Mind 42 (167):352-358.
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  • (1 other version)The Third.William Paul Simmons - 1999 - Philosophy and Social Criticism 25 (6):83-104.
    Emmanuel Levinas' radical heteronomous ethics has received a great deal of scholarly attention. However, his political thought remains relatively neglected. This essay shows how Levinas moves from the anarchical, ethical relationship with the Other to the totalizing realm of politics with his phenomenology of the third person, the Third. With the appearance of the Third, the ego must respond to more than one Other. It must decide whom to respond to first. This decision leads the ego from the an-archical, ethical (...)
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  • Law, Legislation and Liberty.F. A. Hayek - 1982 - Philosophy 57 (220):274-278.
    First published in 1982. Routledge is an imprint of Taylor & Francis, an informa company.
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  • (1 other version)Remembering: A Study in Experimental and Social Psychology.F. C. Bartlett - 1933 - Philosophy 8 (31):374-376.
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  • The Third Party. Levinas on the Intersection of the Ethical and the Political.Robert Bernasconi - 1999 - Journal of the British Society for Phenomenology 30 (1):76-87.
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  • Pre-reflective law.Jonathon Crowe - 2011 - In Maksymilian Del Mar (ed.), New waves in philosophy of law. New York: Palgrave MacMillan.
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  • Proximity, Levinas, and the Soul of Law.Desmond Manderson - 2006 - McGill-Queen's Press - MQUP.
    The relationship between tort law jurisprudence and the ethics and phenomenology of Emmanuel Levinas.
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  • (1 other version)Matter and Memory.Henri Bergson - 1911 - The Monist 21:318.
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  • The Inseparability of Ethics and Politics: Rethinking the Third in Emmanuel Levinas.Madeleine Fagan - 2009 - Contemporary Political Theory 8 (1):5-22.
    Emmanuel Levinas is variously used to provide a conceptualization of ethics from which to deduce an ethical politics, an account of the movement from ethics to politics or an exhortation to continually interrupt politics in the name of ethics. What all these approaches share is a reading of Levinas where ethics and politics are separated and ethics is prioritized. My argument in this article is that if the concept of the Third is given due weight in Levinas's work then this (...)
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  • Spontaneous Order and the Rule of Law: Some Problems.D. Neil Maccormick - 1989 - Ratio Juris 2 (1):41-54.
    Two conservative theorists, F. A. Hayek and Michael Oakeshott, have advanced theories of law with important and plausible central theses focusing on the rule of law. The author argues, however, that in each case the theorist ‐ or at least some of his followers on the contemporary British and American political scene ‐ have wrongly inferred strong conclusions from these theories which are inimical to the welfare state. In conclusion, the author points to possible ways of reconciling rule of law (...)
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  • The Demarcation Problem in Jurisprudence: A New Case for Scepticism.Brian Leiter - 2011 - Oxford Journal of Legal Studies 31 (4):663-677.
    Legal philosophers have been preoccupied with specifying the differences between two systems of normative guidance that are omnipresent in all modern human societies: law and morality. Positivists propose a solution to this ‘Demarcation Problem’ according to which the legal validity of a norm cannot depend on its being morally valid, either in all or at least some possible legal systems. The proposed analysis purports to specify the essential and necessary features of law in virtue of which this is true. Yet, (...)
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  • (1 other version)The third: Levinas' theoretical move from an-archical ethics to the realm of justice and politics.William Paul Simmons - 1999 - Philosophy and Social Criticism 25 (6):83-104.
    Emmanuel Levinas' radical heteronomous ethics has received a great deal of scholarly attention. However, his political thought remains relatively neglected. This essay shows how Levinas moves from the an-archical, ethical relationship with the Other to the totalizing realm of politics with his phenomenology of the third person, the Third. With the appearance of the Third, the ego must respond to more than one Other. It must decide whom to respond to first. This decision leads the ego from the an-archical, ethical (...)
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  • The Creative Mind.Henri Bergson - 1946 - Philosophical Review 55:714.
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  • Lévinas on Shared Ethical Judgments.Jonathan Crowe - 2011 - Journal of the British Society for Phenomenology 42 (3):233-242.
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  • Five Problems in Levinas’s View of Politics and the Sketch of a Solution to them.Simon Critchley - 2004 - Political Theory 32 (2):172-185.
    This essay attempts to sharpen significantly the critical debate around Levinas’s work by focussing on the question of politics, which is, it is argued, Levinas’s Achilles’heel. Five problems in Levinas’s treatment of politics are identified and discussed: fraternity, monotheism, and rocentrism, the family, and Israel. It is argued that Levinas’s ethics is terribly compromised by his conception of politics. In order to save Levinasian ethics from this compromise, two possibilities are explored: first, to follow Derrida’s separation of ethical form from (...)
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