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  1. Feeling at home in language.Edward H. Minar - 1995 - Synthese 102 (3):413 - 452.
    What do we learn about language from reading Wittgenstein'sPhilosophical Investigations? This question gains urgency from Wittgenstein's alleged animus against philosophical theorizing and his indirectness. Section 1 argues that Wittgenstein's goal is to prevent philosophical questioning about the foundations of language from the beginning. This conception of his aim is not in tension with Wittgenstein's use of the notion of community; community interpretations of his views betray a misguided commitment to the coherence of the idea that language might need grounding. Wittgenstein's (...)
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  • (1 other version)Dewey and latina lesbians on the Quest for purity.Gregory Fernando Pappas - 2001 - Journal of Speculative Philosophy 15 (2):152-161.
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  • Playfulness, “World”-Travelling, and Loving Perception.María Lugones - 1987 - Hypatia 2 (2):3-19.
    A paper about cross-cultural and cross-racial loving that emphasizes the need to understand and affirm the plurality in and among women as central to feminist ontology and epistemology. Love is seen not as fusion and erasure of difference but as incompatible with them. Love reveals plurality. Unity–not to be confused with solidarity–is understood as conceptually tied to domination.
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  • Surface and depth: dialectics of criticism and culture.Richard Shusterman - 2002 - Ithaca: Cornell University Press.
    If aesthetics is both surface and depth, impassioned immediacy yet also critical distance of judgment, how can this doubleness be held together in one ...
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  • The Latino Character of American Pragmatism.Gregory Fernando Pappas - 1998 - Transactions of the Charles S. Peirce Society 34 (1):93-112.
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  • Identity trouble: Disidentification and the problem of difference.Josè Medina - 2003 - Philosophy and Social Criticism 29 (6):655-680.
    This paper uses the conceptual apparatus of Wittgenstein’s later philosophy to tackle a foundational issue in the philosophical literature on group identity, namely, the problem of difference. This problem suggests that any appeal to a collective identity is oppressive because it imposes a shared identity on the members of a group and suppresses the internal differences of the group. I develop a Wittgensteinian view of identity that dissolves this problem by showing the conceptual confusions on which it rests. My Wittgensteinian (...)
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  • Identity, a latin-american philosophical problem.Leopoldo Zea - 1988 - Philosophical Forum 20 (1-2):33-42.
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  • Genealogical Pragmatism: Philosophy, Experience, and Community.John J. Stuhr - 1998 - Transactions of the Charles S. Peirce Society 34 (3):780-788.
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  • Performing Live: Aesthetic Alternatives for the Ends of Art.Richard Shusterman - 2000 - Ithaca, N.Y.: Cornell University Press.
    Current philosophies of art remain sadly dominated by visions of its end and lamentations of decline. Defining the very notions of art and the aesthetic as special products of Western modernity, they suggest that postmodern challenges to traditional high culture pose a devastating danger to Art's future. Richard Shusterman's new book cuts through the seductive confusions of these views by tracing the earthy roots of aesthetic experience and showing how the recent flourishing of aesthetic forms outside modernity's sacralized realm of (...)
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  • On Race and Philosophy.Lucius Outlaw - 1995 - Graduate Faculty Philosophy Journal 18 (2):175-199.
    Race and ethnicity are two of the most pervasive aspects of life in America. That there are different races and ethnies, that each person is a member of one or more races and ethnies, is probably taken for granted by most people. And difficulties of various kinds involving race and ethnicity in a variety of ways are abundant. Yet, both raciality and ethnicity—what determines and characterizes a race and an ethnie, respectively; whether or not it is ever appropriate to take (...)
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  • The Philosophy of Alain Locke: Harlem Renaissance and Beyond.Leonard Harris - 1990 - Transactions of the Charles S. Peirce Society 26 (3):384-388.
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