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  1. What is Called Thinking?M. Heidegger - unknown
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  • Sur l’ontologie grise de Descartes.J.-L. Marion - unknown
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  • (2 other versions)Critique of Pure Reason.I. Kant - 1787/1998 - Philosophy 59 (230):555-557.
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  • Logiques des mondes.Alain Badiou - 2006 - Paris: Editions du Seuil.
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  • (1 other version)Deleuze and Merleau-Ponty: Immanence, Univocity and Phenomenology.Jack Reynolds & Jon Roffe - 2006 - Journal of the British Society of Phenomenology 37 (3):228-51.
    This paper will seek firstly to understand Deleuze’s main challenges to phenomenology, particularly as they are expressed in The Logic of Sense and What is Philosophy?, although reference will also be made to Pure Immanence and Difference and Repetition. We will then turn to a discussion of one of the few passages in which Deleuze directly engages with Merleau-Ponty, which occurs in the chapter on art in What is Philosophy? In this text, he and Guattari offer a critique of what (...)
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  • Concluding unscientific postscript to Philosophical fragments.Søren Kierkegaard - 1992 - Princeton, N.J.: Princeton University Press. Edited by Howard Vincent Hong, Edna Hatlestad Hong & Søren Kierkegaard.
    In Philosophical Fragments the pseudonymous author Johannes Climacus explored the question: What is required in order to go beyond Socratic recollection of eternal ideas already possessed by the learner? Written as an afterword to this work, Concluding Unscientific Postscript is on one level a philosophical jest, yet on another it is Climacus's characterization of the subjective thinker's relation to the truth of Christianity. At once ironic, humorous, and polemical, this work takes on the "unscientific" form of a mimical-pathetical-dialectical compilation of (...)
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  • (8 other versions)Meditations on First Philosophy.René Descartes - 1641/1984 - Ann Arbor: Caravan Books. Edited by Stanley Tweyman.
    I have always considered that the two questions respecting God and the Soul were the chief of those that ought to be demonstrated by philosophical rather than ...
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  • (1 other version)Différence et répétition.Gilles Deleuze - 1985 - Presses Universitaires de France.
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  • Wounds and Scars: Deleuze on the Time (and the Ethics) of the Event.Jack Reynolds - 2007 - Deleuze and Guatarri Studies 1 (2):15.
    This essay examines Deleuze's account of time and the wound in The Logic of Sense and, to a lesser extent, in Difference and Repetition. As such, it will also explicate his understanding of the event, as well as the notoriously opaque ethics of counter-actualisation that are bound up with it, before raising certain problems that are associated with the transcendental and ethical priority that he accords to the event and what he calls the time of Aion. I will conclude by (...)
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  • Out of this world: Deleuze and the philosophy of creation.Peter Hallward - 2006 - New York: Verso.
    The conditions of creation -- Actual creatures, virtual creatings -- Creatural confinement -- Creative subtraction -- Creation mediated : art and literature -- Creation unmediated : philosophy.
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  • Généalogie de la psychanalyse: le commencement perdu.Michel Henry - 2011
    "Le concept d'inconscient a fait son apparition dans la culture moderne en même temps que celui de conscience et comme son exacte conséquence : dès que l'essence originelle de la phénoménalité, révélée et occultée à la fois par Descartes dans le cogito, a été réduite à la représentation. Pour autant que Freud emprunte explicitement son concept de conscience à cette tradition philosophique, l'affirmation que le Fond de la Psyché échappe à la phénoménalité ainsi entendue revêt une portée immense : elle (...)
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  • Michel Henry and the phenomenology of the invisible.Dan Zahavi - 1999 - Continental Philosophy Review 32 (3):223-240.
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  • Wounds and Scars: Deleuze on the Time and Ethics of the Event.Jack Reynolds - 2007 - Deleuze and Guatarri Studies 1 (2):144-166.
    This paper explores the idea that Deleuze’s oeuvre is best understood as a philosophy of the wound, synonymous with a philosophy of the event. Although this wound/scar typology may appear to be a metaphorical conceit, the motif of the wound recurs frequently and perhaps even symptomatically in many of Deleuze’s texts, particularly where he is attempting to delineate some of the most important differences (transcendental, temporal, and ethical) between himself and his phenomenological predecessors. I raise some some potential problems for (...)
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  • Transcendental Priority and Deleuzian Normativity. A Reply to James Williams.Jack Reynolds - 2008 - Deleuze and Guatarri Studies 2 (1):101-108.
    I am grateful that someone whose work I greatly admire could be the philosopher to so eloquently and succinctly cut to the heart of the problem that I posed in the previous issue of Deleuze Studies. James Williams' critical reply leaves me, prima facie, confronted by a stark alternative: either I have misunderstood Deleuze, or I have illustrated problems and lacunae in Deleuze. I will suggest, however, that this is a false alternative, and that Williams' and my divergent accounts of (...)
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  • (1 other version)Deleuze and Merleau-Ponty: Immanence, Univocity and Phenomenology.Jack Reynolds & Jon Roffe - 2006 - Journal of the British Society for Phenomenology 37 (3):228-251.
    This paper seeks firstly to understand Deleuze’s main challenges to phenomenology, particularly as they are expressed in The Logic of Sense and Difference and Repetition. We then turn to a discussion of one of the few passages in which Deleuze and Guattari directly engage with Merleau-Ponty, which occurs in the chapter on art in What is Philosophy? In this text, he and Guattari offer a critique of what they call the “final avatar” of phenomenology – that is, the “fleshism” that (...)
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  • (1 other version)Gilles Deleuze's Difference and Repetition: A Critical Introduction and Guide.James Williams - 2005 - Philosophical Quarterly 55 (221):665-667.
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  • Le visible et l'invisible.Maurice Merleau-Ponty - 1964 - Paris, France: Gallimard. Edited by Claude Lefort.
    Edition de 150 pages manuscrites laissées par Merleau-Ponty à sa mort et devant constituer les premiers chapitres d'un grand ouvrage intitulé "Le visible et l'invisible". Elles devaient introduire à un nouveau départ pour la pensée philosophique, les concepts fondamentaux de la philosophie moderne étant considérés comme des postulats résultant eux-mêmes déjà d'une interprétation singulière du monde. Le dernier tiers du volume rassemble des notes de travail, éparses, rédigées en vue de l'oeuvre, et qui peuvent en éclairer le sens. Une substantielle (...)
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  • (1 other version)Gilles Deleuze's "Difference and Repetition": A Critical Introduction and Guide.James Williams - 2006 - Journal of Nietzsche Studies 31 (221):61-62.
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  • Sur La Theologie Blanche de Descartes.Jean-luc Marion - 1981 - Journal of Philosophy 81 (3):156-162.
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  • C'est moi la vérité: pour une philosophie du christianisme.Michel Henry - 1996 - Seuil.
    Le christianisme bouleverse notre conception de l'homme parce qu'il refuse la manière dont celui-ci se comprend depuis toujours à partir du monde, de sa vérité et de ses lois. Selon le christianisme, l'homme ne procède pas du monde mais de Dieu: il est son " Fils ". Or Dieu est Vie, Vie qui ne se montre en aucun monde, qui s'éprouve elle-même dans son intériorité invisible. L'autorévélation de la Vie est l'essence de Dieu. Cette épreuve de soi de la Vie (...)
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  • Gilles Deleuze and the Ruin of Representation.Dorothea Olkowski - 1999 - University of California Press.
    Dorothea Olkowski's exploration of the philosophy of Gilles Deleuze clarifies the gifted French thinker's writings for specialists and nonspecialists alike. Deleuze, she says, accomplished the "ruin of representation," the complete overthrow of hierarchic, organic thought in philosophy, politics, aesthetics, and ethics, as well as in society at large. In Deleuze's philosophy of difference, she discovers the source of a new ontology of change, which in turn opens up the creation of new modes of life and thought, not only in philosophy (...)
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  • La barbarie.Michel Henry - 1987 - Revue Philosophique de la France Et de l'Etranger 177 (3):327-329.
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