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overflow: hidden; text-overflow: ellipsis; -webkit-line-clamp: 3; -webkit-box-orient: vertical; }</style><div class="col-xs-12 clearfix"><div class="u-floatLeft"><h1 class="PageHeader-title u-m0x u-fs30">Jacques Derrida</h1><div class="u-tcGrayDark">53,198 Followers</div><div class="u-tcGrayDark u-mt2x">Recent papers in <b>Jacques Derrida</b></div></div></div></div></div></div><div class="TabbedNavigation"><div class="container"><div class="row"><div class="col-xs-12 clearfix"><ul class="nav u-m0x u-p0x list-inline u-displayFlex"><li class="active"><a href="https://www.academia.edu/Documents/in/Jacques_Derrida">Top Papers</a></li><li><a href="https://www.academia.edu/Documents/in/Jacques_Derrida/MostCited">Most Cited Papers</a></li><li><a href="https://www.academia.edu/Documents/in/Jacques_Derrida/MostDownloaded">Most Downloaded Papers</a></li><li><a href="https://www.academia.edu/Documents/in/Jacques_Derrida/MostRecent">Newest Papers</a></li><li><a class="" href="https://www.academia.edu/People/Jacques_Derrida">People</a></li></ul></div><style type="text/css">ul.nav{flex-direction:row}@media(max-width: 567px){ul.nav{flex-direction:column}.TabbedNavigation li{max-width:100%}.TabbedNavigation li.active{background-color:var(--background-grey, #dddde2)}.TabbedNavigation li.active:before,.TabbedNavigation li.active:after{display:none}}</style></div></div></div><div class="container"><div class="row"><div class="col-xs-12"><div class="u-displayFlex"><div class="u-flexGrow1"><div class="works"><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_62397161" data-work_id="62397161" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/62397161/Nieto%C5%BCsamo%C5%9Bci_Tillion_Fanon_Bourdieu_Derrida_i_dylematy_dekolonizacji">Nietożsamości. Tillion, Fanon, Bourdieu, Derrida i dylematy dekolonizacji</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">The book Nonidentities. Tillion, Fanon, Bourdieu, Derrida and the Dilemma of Decolonization presents the histories of four French-writing, XXth century intellectuals whose biographies were associated with Independence War-era Algiers.... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_62397161" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">The book Nonidentities. Tillion, Fanon, Bourdieu, Derrida and the Dilemma of Decolonization presents the histories of four French-writing, XXth century intellectuals whose biographies were associated with Independence War-era Algiers. Its goal is such a reading of their works that could uncover its Algerian-French duality. On one hand, the experience of close, direct biographic contact with Algiers allowed for a view from a distance (cultural, social and political) on France and Europe, which sharpened the view and imbued it with characteristics of criticism, but on the other education in the French cultural circle allowed for a specific way of writing and thinking about Algiers, a specific way of understanding and experiencing it. At the same time, that specific way (ways), which was shaped by assumptions placed at the foundations of certain traditions of thinking and related interpretative strategies - displays its power, but also its limitations in the confrontation with experience. The postcolonial timbre that connects the works of those authors does not limit itself to the confines of a single theory, but is located inside the entirety of contemporary humanities. It gives it its dynamism, but it also blows it up, that is to say by not allowing a permanent identity to be established. The decolonization of Algiers was not just a direct cause of the crystallization of basic terms characteristic to emancipatory discourses of the second half of the XXth century and first decades of the XXIst, but also a kind of social laboratory in which previous-century ideas of classic social philosophy could be put to test. <br />In exposing the Algerian entanglement of those authors, I did not seek to reveal hitherto unknown facts. My intention was an attempt at reading their works in a way that would highlight the French-Algerian duality and that unfull, unfinal and unfree of doubt belonging, cut across by the unerasable boundary between the two opposing shores of the Mediterranean, between “metropole” and “colonies”, “North” and “South”. This boundary is not only variously present in the texts I analyze, but also is the foundation of their strength and originality. <br /> <br />“Here” and “there” are not stable references. “Here” can at one time in France, at another in Algiers. This is the source of alterity, of the reversibility of points of view. To paraphrase a popular notion by Claude Lévi-Strauss, one can say that on one hand an experience of close, direct, biographical contact with Algiers can allow a view from afar, that is a look at France and Europe from a cultural, social and political distance. This makes the view sharper and imbues it with critical strength. On the other, education in the French culture allows a certain way of writing and thinking Algiers, a certain way of understanding and experiencing it. At the same time, this way (or those ways, because they are multiple) - established through assumptions laying at the foundations of certain traditions of thought and interpretative strategies associated with them - reveals then its limitations through confrontation with experiences, that is with with people, living and dead, people in flesh and bone. <br /> <br />The work I am describing here is not a book about the history of Algiers, but rather about a few French-speaking French intellectuals. They were all connected through Algiers, but also divided in how their varied biographical experiences of contact with the stormy history of that country in the XXth century was then processed by them. In that, it served to create an important, although always obvious, element of their attitudes and ways of critically examining the social, cultural, political and ethical. Neither is it a work from the field of research on collective memory. I am not posing questions about the causes of forgetting the history of Algiers and the European, especially French, participation in its fates. I am not attempting to “unforget” that story. However, it is my intention to directly address the colonial entanglement of the thought of the authors described, so that it can be properly appraised in the context of their intellectual work. It will allow a better understanding of what they had to say, and who and where we are, when we today ask questions in the language framework they built. <br /> <br />Matters of Algiers are not ones I follow closely, and postcolonialism understood as a complete, ready theory is not a perspective I employ to read the texts. What I call anticolonial or postcolonial timbre in analyzed works is not limited to a single theory, but is at home at the heart of the entirety of contemporary humanities. It gives it its dynamism, but also blows it up, allowing no stable identity. In searching for ways that Western critical thought can follow after the works of Bourdieu or Derrida, we find evidence that it is not, and maybe has never been “Western” in the sense that the language of identity implies, and that it is its nonidentity that makes it positive. <br /> <br />Nonidentities. Tillion, Fanon, Bourdieu, Derrida and the Dilemmas of Decolonization came to be as a result of at least two years of research based on queries both locally and abroad. To write it, I used foreign-language sources and materials that are poorly or not at all known in the Polish humanities, and which I hope to introduce to the local academic exchange. Many of them should be translated into Polish. I attempted to write the book in a way that, in spite of its extensive bibliographical references, allows it to be read by audiences outside the academic circles. In my view, the matters that the described authors touch and which I highlight, often against the grain of traditional interpretations, are of utmost importance. They deal with matters such as immigration, cultural fundamentalism or violence in service of political aims. In materials analyzed I show, on one hand, the nonobviousness of those issues, and on the other cognitive limits of the tools usually utilized to describe them.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/62397161" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="3259db9275773fde2a2dd4dd2b0e71fa" rel="nofollow" data-download="{"attachment_id":75831012,"asset_id":62397161,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/75831012/download_file?st=MTczMjc2MTcyNiw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="10510802" href="https://uw.academia.edu/RomanChymkowski">Roman Chymkowski</a><script data-card-contents-for-user="10510802" type="text/json">{"id":10510802,"first_name":"Roman","last_name":"Chymkowski","domain_name":"uw","page_name":"RomanChymkowski","display_name":"Roman Chymkowski","profile_url":"https://uw.academia.edu/RomanChymkowski?f_ri=12040","photo":"https://0.academia-photos.com/10510802/4159112/25482270/s65_roman.chymkowski.jpg"}</script></span></span></li><li class="js-paper-rank-work_62397161 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="62397161"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 62397161, container: ".js-paper-rank-work_62397161", }); 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$(".js-view-count[data-work-id=62397161]").text(description); $(".js-view-count-work_62397161").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_62397161").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="62397161"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">19</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="767" href="https://www.academia.edu/Documents/in/Anthropology">Anthropology</a>, <script data-card-contents-for-ri="767" type="text/json">{"id":767,"name":"Anthropology","url":"https://www.academia.edu/Documents/in/Anthropology?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="2860" href="https://www.academia.edu/Documents/in/Postcolonial_Studies">Postcolonial Studies</a>, <script data-card-contents-for-ri="2860" type="text/json">{"id":2860,"name":"Postcolonial Studies","url":"https://www.academia.edu/Documents/in/Postcolonial_Studies?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="9485" href="https://www.academia.edu/Documents/in/Algerian_war">Algerian war</a>, <script data-card-contents-for-ri="9485" type="text/json">{"id":9485,"name":"Algerian war","url":"https://www.academia.edu/Documents/in/Algerian_war?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="12040" href="https://www.academia.edu/Documents/in/Jacques_Derrida">Jacques Derrida</a><script data-card-contents-for-ri="12040" type="text/json">{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=62397161]'), work: {"id":62397161,"title":"Nietożsamości. Tillion, Fanon, Bourdieu, Derrida i dylematy dekolonizacji","created_at":"2021-11-25T15:20:20.919-08:00","url":"https://www.academia.edu/62397161/Nieto%C5%BCsamo%C5%9Bci_Tillion_Fanon_Bourdieu_Derrida_i_dylematy_dekolonizacji?f_ri=12040","dom_id":"work_62397161","summary":"\r\nThe book Nonidentities. Tillion, Fanon, Bourdieu, Derrida and the Dilemma of Decolonization presents the histories of four French-writing, XXth century intellectuals whose biographies were associated with Independence War-era Algiers. Its goal is such a reading of their works that could uncover its Algerian-French duality. On one hand, the experience of close, direct biographic contact with Algiers allowed for a view from a distance (cultural, social and political) on France and Europe, which sharpened the view and imbued it with characteristics of criticism, but on the other education in the French cultural circle allowed for a specific way of writing and thinking about Algiers, a specific way of understanding and experiencing it. At the same time, that specific way (ways), which was shaped by assumptions placed at the foundations of certain traditions of thinking and related interpretative strategies - displays its power, but also its limitations in the confrontation with experience. The postcolonial timbre that connects the works of those authors does not limit itself to the confines of a single theory, but is located inside the entirety of contemporary humanities. It gives it its dynamism, but it also blows it up, that is to say by not allowing a permanent identity to be established. The decolonization of Algiers was not just a direct cause of the crystallization of basic terms characteristic to emancipatory discourses of the second half of the XXth century and first decades of the XXIst, but also a kind of social laboratory in which previous-century ideas of classic social philosophy could be put to test. \r\nIn exposing the Algerian entanglement of those authors, I did not seek to reveal hitherto unknown facts. My intention was an attempt at reading their works in a way that would highlight the French-Algerian duality and that unfull, unfinal and unfree of doubt belonging, cut across by the unerasable boundary between the two opposing shores of the Mediterranean, between “metropole” and “colonies”, “North” and “South”. This boundary is not only variously present in the texts I analyze, but also is the foundation of their strength and originality.\r\n\r\n“Here” and “there” are not stable references. “Here” can at one time in France, at another in Algiers. This is the source of alterity, of the reversibility of points of view. To paraphrase a popular notion by Claude Lévi-Strauss, one can say that on one hand an experience of close, direct, biographical contact with Algiers can allow a view from afar, that is a look at France and Europe from a cultural, social and political distance. This makes the view sharper and imbues it with critical strength. On the other, education in the French culture allows a certain way of writing and thinking Algiers, a certain way of understanding and experiencing it. At the same time, this way (or those ways, because they are multiple) - established through assumptions laying at the foundations of certain traditions of thought and interpretative strategies associated with them - reveals then its limitations through confrontation with experiences, that is with with people, living and dead, people in flesh and bone.\r\n\r\nThe work I am describing here is not a book about the history of Algiers, but rather about a few French-speaking French intellectuals. They were all connected through Algiers, but also divided in how their varied biographical experiences of contact with the stormy history of that country in the XXth century was then processed by them. In that, it served to create an important, although always obvious, element of their attitudes and ways of critically examining the social, cultural, political and ethical. Neither is it a work from the field of research on collective memory. I am not posing questions about the causes of forgetting the history of Algiers and the European, especially French, participation in its fates. I am not attempting to “unforget” that story. However, it is my intention to directly address the colonial entanglement of the thought of the authors described, so that it can be properly appraised in the context of their intellectual work. It will allow a better understanding of what they had to say, and who and where we are, when we today ask questions in the language framework they built. \r\n\r\nMatters of Algiers are not ones I follow closely, and postcolonialism understood as a complete, ready theory is not a perspective I employ to read the texts. What I call anticolonial or postcolonial timbre in analyzed works is not limited to a single theory, but is at home at the heart of the entirety of contemporary humanities. It gives it its dynamism, but also blows it up, allowing no stable identity. In searching for ways that Western critical thought can follow after the works of Bourdieu or Derrida, we find evidence that it is not, and maybe has never been “Western” in the sense that the language of identity implies, and that it is its nonidentity that makes it positive. \r\n\r\nNonidentities. Tillion, Fanon, Bourdieu, Derrida and the Dilemmas of Decolonization came to be as a result of at least two years of research based on queries both locally and abroad. To write it, I used foreign-language sources and materials that are poorly or not at all known in the Polish humanities, and which I hope to introduce to the local academic exchange. Many of them should be translated into Polish. I attempted to write the book in a way that, in spite of its extensive bibliographical references, allows it to be read by audiences outside the academic circles. In my view, the matters that the described authors touch and which I highlight, often against the grain of traditional interpretations, are of utmost importance. They deal with matters such as immigration, cultural fundamentalism or violence in service of political aims. In materials analyzed I show, on one hand, the nonobviousness of those issues, and on the other cognitive limits of the tools usually utilized to describe them.\r\n","downloadable_attachments":[{"id":75831012,"asset_id":62397161,"asset_type":"Work","always_allow_download":false},{"id":75176294,"asset_id":62397161,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":10510802,"first_name":"Roman","last_name":"Chymkowski","domain_name":"uw","page_name":"RomanChymkowski","display_name":"Roman Chymkowski","profile_url":"https://uw.academia.edu/RomanChymkowski?f_ri=12040","photo":"https://0.academia-photos.com/10510802/4159112/25482270/s65_roman.chymkowski.jpg"}],"research_interests":[{"id":767,"name":"Anthropology","url":"https://www.academia.edu/Documents/in/Anthropology?f_ri=12040","nofollow":false},{"id":2860,"name":"Postcolonial Studies","url":"https://www.academia.edu/Documents/in/Postcolonial_Studies?f_ri=12040","nofollow":false},{"id":9485,"name":"Algerian war","url":"https://www.academia.edu/Documents/in/Algerian_war?f_ri=12040","nofollow":false},{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040","nofollow":false},{"id":13340,"name":"Pierre Bourdieu","url":"https://www.academia.edu/Documents/in/Pierre_Bourdieu?f_ri=12040"},{"id":20611,"name":"Fanon","url":"https://www.academia.edu/Documents/in/Fanon?f_ri=12040"},{"id":25273,"name":"French philosophy","url":"https://www.academia.edu/Documents/in/French_philosophy?f_ri=12040"},{"id":27573,"name":"Derrida","url":"https://www.academia.edu/Documents/in/Derrida?f_ri=12040"},{"id":30259,"name":"Bourdieu","url":"https://www.academia.edu/Documents/in/Bourdieu?f_ri=12040"},{"id":32007,"name":"Frantz Fanon","url":"https://www.academia.edu/Documents/in/Frantz_Fanon?f_ri=12040"},{"id":47736,"name":"Decolonial Thought","url":"https://www.academia.edu/Documents/in/Decolonial_Thought?f_ri=12040"},{"id":287301,"name":"French Theory","url":"https://www.academia.edu/Documents/in/French_Theory?f_ri=12040"},{"id":635139,"name":"Germaine Tillion","url":"https://www.academia.edu/Documents/in/Germaine_Tillion?f_ri=12040"},{"id":1019274,"name":"Nationalism and Decolonization","url":"https://www.academia.edu/Documents/in/Nationalism_and_Decolonization?f_ri=12040"},{"id":1125509,"name":"Postcolonialism","url":"https://www.academia.edu/Documents/in/Postcolonialism?f_ri=12040"},{"id":1344260,"name":"Dekolonizacja","url":"https://www.academia.edu/Documents/in/Dekolonizacja?f_ri=12040"},{"id":1344266,"name":"Postkolonializm","url":"https://www.academia.edu/Documents/in/Postkolonializm?f_ri=12040"},{"id":1602758,"name":"Filozofia Francuska","url":"https://www.academia.edu/Documents/in/Filozofia_Francuska?f_ri=12040"},{"id":3137013,"name":"Algieria","url":"https://www.academia.edu/Documents/in/Algieria?f_ri=12040"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_1255343" data-work_id="1255343" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/1255343/Longing_for_the_Other_Levinas_and_Metaphysical_Desire">Longing for the Other: Levinas and Metaphysical Desire</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">One of the most persistent and poignant human experiences is the sensation of longing—a restlessness perhaps best described as the unspoken conviction that something is missing from our lives. In this study, Drew M. Dalton attempts to... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_1255343" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">One of the most persistent and poignant human experiences is the sensation of longing—a restlessness perhaps best described as the unspoken conviction that something is missing from our lives. In this study, Drew M. Dalton attempts to illuminate this experience by examining the philosophical thought of Emmanuel Levinas on longing, or what Levinas terms “metaphysical desire.”<br /><br />Metaphysical desire, according to Levinas, does not stem from any determinate lack within us, nor does it aim at a particular object beyond us, much less promise any eventual satisfaction. Rather, it functions in the realm of the infinite where such distinctions as inside and outside or one and the other are indistinguishable, perhaps even eliminated. As Levinas conceives such longing, it becomes a mediator in our relation to the other—both the human other and the divine Other.<br /><br />Dalton follows the meandering trail of Levinas’s thought along a series of dialogues with some of the philosophers within the history of the Western tradition who have most influenced his corpus. By tracing the genealogy of Levinas’s notion of metaphysical desire—namely in the works of Plato, Heidegger, Fichte, Schelling, and Otto—the nature of this Levinasian theme is elucidated to reveal that it is not simply an idealism, a “hagiography of desire” detached from actual experience and resulting in a disconnect between his phenomenological account and our own lives. Rather, Levinas’s account of metaphysical desire points to a phenomenology of human longing that is both an ethical and religious phenomenon. In the end, human longing is revealed to be one of the most profound ways in which a subject becomes a subject, arising to its “true self,” and hearing the call to responsibility placed upon it by the Other.<br /><br />Throughout, Dalton explicates the nuance of a number of key Levinasian terms, many of which have been taken from the Western philosophical tradition and reinscribed with a new meaning. Eros, the “Good beyond being,” shame, responsibility, creation, the trace, the il y a, and the holy are discovered to be deeply tied to Levinas’s account of metaphysical desire, resulting in a conclusion regarding longing’s role in the relationship between the finite and the Infinite.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/1255343" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="fef90bfb9da7a316d1870051297b5034" rel="nofollow" data-download="{"attachment_id":56706712,"asset_id":1255343,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/56706712/download_file?st=MTczMjc2MTcyNiw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="2009930" href="https://indiana.academia.edu/DrewDalton">Drew M . Dalton</a><script data-card-contents-for-user="2009930" type="text/json">{"id":2009930,"first_name":"Drew","last_name":"Dalton","domain_name":"indiana","page_name":"DrewDalton","display_name":"Drew M . Dalton","profile_url":"https://indiana.academia.edu/DrewDalton?f_ri=12040","photo":"https://0.academia-photos.com/2009930/664157/63915136/s65_drew.dalton.jpg"}</script></span></span></li><li class="js-paper-rank-work_1255343 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="1255343"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 1255343, container: ".js-paper-rank-work_1255343", }); });</script></li><li class="js-percentile-work_1255343 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1255343; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_1255343"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_1255343 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="1255343"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1255343; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1255343]").text(description); $(".js-view-count-work_1255343").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_1255343").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="1255343"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">20</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="804" href="https://www.academia.edu/Documents/in/Metaphysics">Metaphysics</a>, <script data-card-contents-for-ri="804" type="text/json">{"id":804,"name":"Metaphysics","url":"https://www.academia.edu/Documents/in/Metaphysics?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="814" href="https://www.academia.edu/Documents/in/Ethics">Ethics</a>, <script data-card-contents-for-ri="814" type="text/json">{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="902" href="https://www.academia.edu/Documents/in/Philosophy_Of_Religion">Philosophy Of Religion</a>, <script data-card-contents-for-ri="902" type="text/json">{"id":902,"name":"Philosophy Of Religion","url":"https://www.academia.edu/Documents/in/Philosophy_Of_Religion?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="5178" href="https://www.academia.edu/Documents/in/Phenomenology">Phenomenology</a><script data-card-contents-for-ri="5178" type="text/json">{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology?f_ri=12040","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=1255343]'), work: {"id":1255343,"title":"Longing for the Other: Levinas and Metaphysical Desire","created_at":"2012-06-25T01:16:11.099-07:00","url":"https://www.academia.edu/1255343/Longing_for_the_Other_Levinas_and_Metaphysical_Desire?f_ri=12040","dom_id":"work_1255343","summary":"One of the most persistent and poignant human experiences is the sensation of longing—a restlessness perhaps best described as the unspoken conviction that something is missing from our lives. In this study, Drew M. Dalton attempts to illuminate this experience by examining the philosophical thought of Emmanuel Levinas on longing, or what Levinas terms “metaphysical desire.”\n\nMetaphysical desire, according to Levinas, does not stem from any determinate lack within us, nor does it aim at a particular object beyond us, much less promise any eventual satisfaction. Rather, it functions in the realm of the infinite where such distinctions as inside and outside or one and the other are indistinguishable, perhaps even eliminated. As Levinas conceives such longing, it becomes a mediator in our relation to the other—both the human other and the divine Other.\n\nDalton follows the meandering trail of Levinas’s thought along a series of dialogues with some of the philosophers within the history of the Western tradition who have most influenced his corpus. By tracing the genealogy of Levinas’s notion of metaphysical desire—namely in the works of Plato, Heidegger, Fichte, Schelling, and Otto—the nature of this Levinasian theme is elucidated to reveal that it is not simply an idealism, a “hagiography of desire” detached from actual experience and resulting in a disconnect between his phenomenological account and our own lives. Rather, Levinas’s account of metaphysical desire points to a phenomenology of human longing that is both an ethical and religious phenomenon. In the end, human longing is revealed to be one of the most profound ways in which a subject becomes a subject, arising to its “true self,” and hearing the call to responsibility placed upon it by the Other.\n\nThroughout, Dalton explicates the nuance of a number of key Levinasian terms, many of which have been taken from the Western philosophical tradition and reinscribed with a new meaning. Eros, the “Good beyond being,” shame, responsibility, creation, the trace, the il y a, and the holy are discovered to be deeply tied to Levinas’s account of metaphysical desire, resulting in a conclusion regarding longing’s role in the relationship between the finite and the Infinite.","downloadable_attachments":[{"id":56706712,"asset_id":1255343,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":2009930,"first_name":"Drew","last_name":"Dalton","domain_name":"indiana","page_name":"DrewDalton","display_name":"Drew M . Dalton","profile_url":"https://indiana.academia.edu/DrewDalton?f_ri=12040","photo":"https://0.academia-photos.com/2009930/664157/63915136/s65_drew.dalton.jpg"}],"research_interests":[{"id":804,"name":"Metaphysics","url":"https://www.academia.edu/Documents/in/Metaphysics?f_ri=12040","nofollow":false},{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=12040","nofollow":false},{"id":902,"name":"Philosophy Of Religion","url":"https://www.academia.edu/Documents/in/Philosophy_Of_Religion?f_ri=12040","nofollow":false},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology?f_ri=12040","nofollow":false},{"id":5340,"name":"Jurgen Habermas","url":"https://www.academia.edu/Documents/in/Jurgen_Habermas?f_ri=12040"},{"id":5960,"name":"Continental Philosophy","url":"https://www.academia.edu/Documents/in/Continental_Philosophy?f_ri=12040"},{"id":5965,"name":"Continental Philosophy of Religion (Philosophy)","url":"https://www.academia.edu/Documents/in/Continental_Philosophy_of_Religion_Philosophy_?f_ri=12040"},{"id":8302,"name":"Gilles Deleuze","url":"https://www.academia.edu/Documents/in/Gilles_Deleuze?f_ri=12040"},{"id":8303,"name":"Friedrich Nietzsche","url":"https://www.academia.edu/Documents/in/Friedrich_Nietzsche?f_ri=12040"},{"id":8338,"name":"Jacques Lacan","url":"https://www.academia.edu/Documents/in/Jacques_Lacan?f_ri=12040"},{"id":8411,"name":"Émmanuel Lévinas","url":"https://www.academia.edu/Documents/in/%C3%89mmanuel_L%C3%A9vinas?f_ri=12040"},{"id":8436,"name":"Edmund Husserl","url":"https://www.academia.edu/Documents/in/Edmund_Husserl?f_ri=12040"},{"id":8437,"name":"Martin Heidegger","url":"https://www.academia.edu/Documents/in/Martin_Heidegger?f_ri=12040"},{"id":8477,"name":"Friedrich Wilhelm Joseph Schelling","url":"https://www.academia.edu/Documents/in/Friedrich_Wilhelm_Joseph_Schelling?f_ri=12040"},{"id":10270,"name":"Johann Gottlieb Fichte","url":"https://www.academia.edu/Documents/in/Johann_Gottlieb_Fichte?f_ri=12040"},{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040"},{"id":12677,"name":"Desire","url":"https://www.academia.edu/Documents/in/Desire?f_ri=12040"},{"id":30906,"name":"Phenomenology of Religion","url":"https://www.academia.edu/Documents/in/Phenomenology_of_Religion?f_ri=12040"},{"id":32118,"name":"Philosophy of God","url":"https://www.academia.edu/Documents/in/Philosophy_of_God?f_ri=12040"},{"id":75600,"name":"Rudolf Otto","url":"https://www.academia.edu/Documents/in/Rudolf_Otto?f_ri=12040"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_37722274" data-work_id="37722274" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest 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data-download="{"attachment_id":57715473,"asset_id":37722274,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/57715473/download_file?st=MTczMjc2MTcyNiw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="2009786" href="https://vanderbilt.academia.edu/KellyOliver">Kelly Oliver</a><script data-card-contents-for-user="2009786" 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}); });</script></span><script>$(function() { $(".js-view-count-work_37722274").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="37722274"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">6</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="814" href="https://www.academia.edu/Documents/in/Ethics">Ethics</a>, <script data-card-contents-for-ri="814" type="text/json">{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="4868" href="https://www.academia.edu/Documents/in/Deconstruction">Deconstruction</a>, <script data-card-contents-for-ri="4868" type="text/json">{"id":4868,"name":"Deconstruction","url":"https://www.academia.edu/Documents/in/Deconstruction?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="5965" href="https://www.academia.edu/Documents/in/Continental_Philosophy_of_Religion_Philosophy_">Continental Philosophy of Religion (Philosophy)</a>, <script data-card-contents-for-ri="5965" type="text/json">{"id":5965,"name":"Continental Philosophy of Religion (Philosophy)","url":"https://www.academia.edu/Documents/in/Continental_Philosophy_of_Religion_Philosophy_?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="8411" href="https://www.academia.edu/Documents/in/%C3%89mmanuel_L%C3%A9vinas">Émmanuel Lévinas</a><script data-card-contents-for-ri="8411" type="text/json">{"id":8411,"name":"Émmanuel Lévinas","url":"https://www.academia.edu/Documents/in/%C3%89mmanuel_L%C3%A9vinas?f_ri=12040","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=37722274]'), work: {"id":37722274,"title":"RESPONSE ETHICS 30% off with discount code RLIDEC18","created_at":"2018-11-07T14:32:12.108-08:00","url":"https://www.academia.edu/37722274/RESPONSE_ETHICS_30_off_with_discount_code_RLIDEC18?f_ri=12040","dom_id":"work_37722274","summary":"Use this code to get 30% off of RESPONSE ETHICS at\nhttp://www.rowmaninternational.com","downloadable_attachments":[{"id":57715473,"asset_id":37722274,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":2009786,"first_name":"Kelly","last_name":"Oliver","domain_name":"vanderbilt","page_name":"KellyOliver","display_name":"Kelly Oliver","profile_url":"https://vanderbilt.academia.edu/KellyOliver?f_ri=12040","photo":"https://0.academia-photos.com/2009786/2621443/3044352/s65_kelly.oliver.jpg"}],"research_interests":[{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=12040","nofollow":false},{"id":4868,"name":"Deconstruction","url":"https://www.academia.edu/Documents/in/Deconstruction?f_ri=12040","nofollow":false},{"id":5965,"name":"Continental Philosophy of Religion (Philosophy)","url":"https://www.academia.edu/Documents/in/Continental_Philosophy_of_Religion_Philosophy_?f_ri=12040","nofollow":false},{"id":8411,"name":"Émmanuel Lévinas","url":"https://www.academia.edu/Documents/in/%C3%89mmanuel_L%C3%A9vinas?f_ri=12040","nofollow":false},{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040"},{"id":69946,"name":"Contemporary Continental Philosophy","url":"https://www.academia.edu/Documents/in/Contemporary_Continental_Philosophy?f_ri=12040"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_27207755" data-work_id="27207755" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/27207755/a_Letter_a_Litter_Analysis_of_Joyces_Ulysses">a Letter a Litter; Analysis of Joyce's 'Ulysses'</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">The following essay will look at the issue of neologisms and the ‘chains of Equivalences’ as well as ways of attaining jouissance in James Joyce’s book “Ulysses”. The vast amount of neologisms, syllogisms, allusions, which are utilized... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_27207755" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">The following essay will look at the issue of neologisms and the ‘chains of<br />Equivalences’ as well as ways of attaining jouissance in James Joyce’s book “Ulysses”.<br /><br />The vast amount of neologisms, syllogisms, allusions, which are utilized throughout this book raise a rather substantial issue, in that the meaning/comprehensibility of the text is constantly at odds apropos the execution - act of writing. The autonomous potential – literariness – of Ulysses’ language possesses a considerable freedom from referential restraint, while at the same time it makes it epistemologically highly volatile and fragile. Suffice to say that a single signifier is capable of launching intricate phenomenological repercussions, which ought to overcast the sentiment (i.e., considerations of truth and falsehood, beauty and ugliness, good and bad etc.)  Moreover, the ‘word’ itself becomes merely a vicissitude/interchangeable with other signifiers. In other words, the Signifier word-sic and its grammatical omnipotence – literality - is perpetually trivialized and belittled by the contingency and arbitrariness of the mise-en-scene.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/27207755" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="7ecc3afd6bb8b1b6adf223b58c7f334e" rel="nofollow" data-download="{"attachment_id":47461823,"asset_id":27207755,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/47461823/download_file?st=MTczMjc2MTcyNiw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="31140264" href="https://goldsmiths.academia.edu/TadasVinokur">Tadas Vinokur</a><script data-card-contents-for-user="31140264" type="text/json">{"id":31140264,"first_name":"Tadas","last_name":"Vinokur","domain_name":"goldsmiths","page_name":"TadasVinokur","display_name":"Tadas Vinokur","profile_url":"https://goldsmiths.academia.edu/TadasVinokur?f_ri=12040","photo":"https://0.academia-photos.com/31140264/9159471/17205541/s65_tadas.vinokur.jpg"}</script></span></span></li><li class="js-paper-rank-work_27207755 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="27207755"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 27207755, container: ".js-paper-rank-work_27207755", }); 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$(".js-view-count[data-work-id=27207755]").text(description); $(".js-view-count-work_27207755").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_27207755").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="27207755"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">9</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="98" href="https://www.academia.edu/Documents/in/Semiotics">Semiotics</a>, <script data-card-contents-for-ri="98" type="text/json">{"id":98,"name":"Semiotics","url":"https://www.academia.edu/Documents/in/Semiotics?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="2574" href="https://www.academia.edu/Documents/in/James_Joyce">James Joyce</a>, <script data-card-contents-for-ri="2574" type="text/json">{"id":2574,"name":"James Joyce","url":"https://www.academia.edu/Documents/in/James_Joyce?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="6871" href="https://www.academia.edu/Documents/in/Bakhtin">Bakhtin</a>, <script data-card-contents-for-ri="6871" type="text/json">{"id":6871,"name":"Bakhtin","url":"https://www.academia.edu/Documents/in/Bakhtin?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="8302" href="https://www.academia.edu/Documents/in/Gilles_Deleuze">Gilles Deleuze</a><script data-card-contents-for-ri="8302" type="text/json">{"id":8302,"name":"Gilles Deleuze","url":"https://www.academia.edu/Documents/in/Gilles_Deleuze?f_ri=12040","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=27207755]'), work: {"id":27207755,"title":"a Letter a Litter; Analysis of Joyce's 'Ulysses'","created_at":"2016-07-23T13:51:37.939-07:00","url":"https://www.academia.edu/27207755/a_Letter_a_Litter_Analysis_of_Joyces_Ulysses?f_ri=12040","dom_id":"work_27207755","summary":"The following essay will look at the issue of neologisms and the ‘chains of\nEquivalences’ as well as ways of attaining jouissance in James Joyce’s book “Ulysses”.\n\nThe vast amount of neologisms, syllogisms, allusions, which are utilized throughout this book raise a rather substantial issue, in that the meaning/comprehensibility of the text is constantly at odds apropos the execution - act of writing. The autonomous potential – literariness – of Ulysses’ language possesses a considerable freedom from referential restraint, while at the same time it makes it epistemologically highly volatile and fragile. Suffice to say that a single signifier is capable of launching intricate phenomenological repercussions, which ought to overcast the sentiment (i.e., considerations of truth and falsehood, beauty and ugliness, good and bad etc.) Moreover, the ‘word’ itself becomes merely a vicissitude/interchangeable with other signifiers. In other words, the Signifier word-sic and its grammatical omnipotence – literality - is perpetually trivialized and belittled by the contingency and arbitrariness of the mise-en-scene.","downloadable_attachments":[{"id":47461823,"asset_id":27207755,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":31140264,"first_name":"Tadas","last_name":"Vinokur","domain_name":"goldsmiths","page_name":"TadasVinokur","display_name":"Tadas Vinokur","profile_url":"https://goldsmiths.academia.edu/TadasVinokur?f_ri=12040","photo":"https://0.academia-photos.com/31140264/9159471/17205541/s65_tadas.vinokur.jpg"}],"research_interests":[{"id":98,"name":"Semiotics","url":"https://www.academia.edu/Documents/in/Semiotics?f_ri=12040","nofollow":false},{"id":2574,"name":"James Joyce","url":"https://www.academia.edu/Documents/in/James_Joyce?f_ri=12040","nofollow":false},{"id":6871,"name":"Bakhtin","url":"https://www.academia.edu/Documents/in/Bakhtin?f_ri=12040","nofollow":false},{"id":8302,"name":"Gilles Deleuze","url":"https://www.academia.edu/Documents/in/Gilles_Deleuze?f_ri=12040","nofollow":false},{"id":8338,"name":"Jacques Lacan","url":"https://www.academia.edu/Documents/in/Jacques_Lacan?f_ri=12040"},{"id":8491,"name":"Roland Barthes","url":"https://www.academia.edu/Documents/in/Roland_Barthes?f_ri=12040"},{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040"},{"id":38092,"name":"Russian Formalism","url":"https://www.academia.edu/Documents/in/Russian_Formalism?f_ri=12040"},{"id":87837,"name":"Paul de Man","url":"https://www.academia.edu/Documents/in/Paul_de_Man?f_ri=12040"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_47778631 coauthored" data-work_id="47778631" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/47778631/Philosophy_Today_TOC_Spring_2021_Special_issue_on_automation">Philosophy Today TOC Spring 2021: Special issue on automation</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/47778631" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a 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data-card-contents-for-user="3505530" type="text/json">{"id":3505530,"first_name":"Ian Alexander","last_name":"Moore","domain_name":"lmu","page_name":"IanAlexanderMoore","display_name":"Ian Alexander Moore","profile_url":"https://lmu.academia.edu/IanAlexanderMoore?f_ri=12040","photo":"https://0.academia-photos.com/3505530/5495878/38493785/s65_ian_alexander.moore.jpg"}</script></span></span><span class="u-displayInlineBlock InlineList-item-text"> and <span class="u-textDecorationUnderline u-clickable InlineList-item-text js-work-more-authors-47778631">+1</span><div class="hidden js-additional-users-47778631"><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://louisville.academia.edu/VildeLidAavitsland">Vilde Lid Aavitsland</a></span></div></div></span><script>(function(){ var popoverSettings = { el: $('.js-work-more-authors-47778631'), placement: 'bottom', hide_delay: 200, html: true, content: function(){ return 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container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_47778631 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="47778631"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 47778631; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=47778631]").text(description); $(".js-view-count-work_47778631").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_47778631").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="47778631"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">16</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="465" href="https://www.academia.edu/Documents/in/Artificial_Intelligence">Artificial Intelligence</a>, <script data-card-contents-for-ri="465" type="text/json">{"id":465,"name":"Artificial Intelligence","url":"https://www.academia.edu/Documents/in/Artificial_Intelligence?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="767" href="https://www.academia.edu/Documents/in/Anthropology">Anthropology</a>, <script data-card-contents-for-ri="767" type="text/json">{"id":767,"name":"Anthropology","url":"https://www.academia.edu/Documents/in/Anthropology?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="803" href="https://www.academia.edu/Documents/in/Philosophy">Philosophy</a>, <script data-card-contents-for-ri="803" type="text/json">{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="855" href="https://www.academia.edu/Documents/in/Philosophy_of_Technology">Philosophy of Technology</a><script data-card-contents-for-ri="855" type="text/json">{"id":855,"name":"Philosophy of Technology","url":"https://www.academia.edu/Documents/in/Philosophy_of_Technology?f_ri=12040","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=47778631]'), work: {"id":47778631,"title":"Philosophy Today TOC Spring 2021: Special issue on automation","created_at":"2021-04-29T11:32:33.368-07:00","url":"https://www.academia.edu/47778631/Philosophy_Today_TOC_Spring_2021_Special_issue_on_automation?f_ri=12040","dom_id":"work_47778631","summary":null,"downloadable_attachments":[{"id":66720789,"asset_id":47778631,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":3505530,"first_name":"Ian Alexander","last_name":"Moore","domain_name":"lmu","page_name":"IanAlexanderMoore","display_name":"Ian Alexander Moore","profile_url":"https://lmu.academia.edu/IanAlexanderMoore?f_ri=12040","photo":"https://0.academia-photos.com/3505530/5495878/38493785/s65_ian_alexander.moore.jpg"},{"id":25045327,"first_name":"Vilde Lid","last_name":"Aavitsland","domain_name":"louisville","page_name":"VildeLidAavitsland","display_name":"Vilde Lid Aavitsland","profile_url":"https://louisville.academia.edu/VildeLidAavitsland?f_ri=12040","photo":"https://0.academia-photos.com/25045327/47007290/40825089/s65_vilde_lid.aavitsland.jpg"}],"research_interests":[{"id":465,"name":"Artificial Intelligence","url":"https://www.academia.edu/Documents/in/Artificial_Intelligence?f_ri=12040","nofollow":false},{"id":767,"name":"Anthropology","url":"https://www.academia.edu/Documents/in/Anthropology?f_ri=12040","nofollow":false},{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy?f_ri=12040","nofollow":false},{"id":855,"name":"Philosophy of Technology","url":"https://www.academia.edu/Documents/in/Philosophy_of_Technology?f_ri=12040","nofollow":false},{"id":4181,"name":"Cybernetics","url":"https://www.academia.edu/Documents/in/Cybernetics?f_ri=12040"},{"id":4401,"name":"Jean-Luc Nancy","url":"https://www.academia.edu/Documents/in/Jean-Luc_Nancy?f_ri=12040"},{"id":6256,"name":"Necropolitics","url":"https://www.academia.edu/Documents/in/Necropolitics?f_ri=12040"},{"id":8434,"name":"Bernard Stiegler","url":"https://www.academia.edu/Documents/in/Bernard_Stiegler?f_ri=12040"},{"id":8437,"name":"Martin Heidegger","url":"https://www.academia.edu/Documents/in/Martin_Heidegger?f_ri=12040"},{"id":9539,"name":"Materialism","url":"https://www.academia.edu/Documents/in/Materialism?f_ri=12040"},{"id":10453,"name":"Feminism","url":"https://www.academia.edu/Documents/in/Feminism?f_ri=12040"},{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040"},{"id":38611,"name":"Gloria Anzaldua","url":"https://www.academia.edu/Documents/in/Gloria_Anzaldua?f_ri=12040"},{"id":66379,"name":"Automation","url":"https://www.academia.edu/Documents/in/Automation?f_ri=12040"},{"id":69164,"name":"Edouard Glissant","url":"https://www.academia.edu/Documents/in/Edouard_Glissant?f_ri=12040"},{"id":149474,"name":"Anthropocene","url":"https://www.academia.edu/Documents/in/Anthropocene?f_ri=12040"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_11410298" data-work_id="11410298" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/11410298/Metaphorologie_der_Vernetzung_Zur_Theorie_kultureller_Leitmetaphern">Metaphorologie der Vernetzung. Zur Theorie kultureller Leitmetaphern</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Vernetzung ist zur leitenden Metapher unserer Zeit avanciert. Die Beschreibung der Welt kommt ohne sie nicht mehr aus. Seit die Rede von Netzen und Netzwerken überall selbstverständlich geworden ist, scheint sie ihren metaphorischen... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_11410298" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Vernetzung ist zur leitenden Metapher unserer Zeit avanciert. Die Beschreibung der Welt kommt ohne sie nicht mehr aus. Seit die Rede von Netzen und Netzwerken überall selbstverständlich geworden ist, scheint sie ihren metaphorischen Charakter fast verloren zu haben. Was aber macht Vernetzung zu einer kulturellen Leitmetapher und was zeichnet sie gegenüber anderen Sprach- und Denkfiguren aus? <br />Diese Frage verlangt eine Antwort, die den philosophischen Komplikationen des Gegenstands wie der phänomenalen Vielfalt seiner historischen Figurationen gerecht wird. Von der Antike bis zur Gegenwart reichend, zeichnet Alexander Friedrich die verwickelte Geschichte der Netzmetaphorik in Wissenschaft, Kunst, Religion, Politik, Wirtschaft, Technik und Gesellschaft nach, um an ihrer Karriere eine Theorie kultureller Leitmetaphern zu entwickeln.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/11410298" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="00ff2874f71f53173e30ad4b4724c975" rel="nofollow" data-download="{"attachment_id":36963816,"asset_id":11410298,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/36963816/download_file?st=MTczMjc2MTcyNiw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="846230" href="https://tu-darmstadt.academia.edu/AlexanderFriedrich">Alexander Friedrich</a><script data-card-contents-for-user="846230" type="text/json">{"id":846230,"first_name":"Alexander","last_name":"Friedrich","domain_name":"tu-darmstadt","page_name":"AlexanderFriedrich","display_name":"Alexander Friedrich","profile_url":"https://tu-darmstadt.academia.edu/AlexanderFriedrich?f_ri=12040","photo":"https://0.academia-photos.com/846230/299335/158950463/s65_alexander.friedrich.jpg"}</script></span></span></li><li class="js-paper-rank-work_11410298 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="11410298"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 11410298, container: ".js-paper-rank-work_11410298", }); 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$(".js-view-count[data-work-id=11410298]").text(description); $(".js-view-count-work_11410298").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_11410298").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="11410298"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">13</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="9519" href="https://www.academia.edu/Documents/in/Paul_Ricoeur">Paul Ricoeur</a>, <script data-card-contents-for-ri="9519" type="text/json">{"id":9519,"name":"Paul Ricoeur","url":"https://www.academia.edu/Documents/in/Paul_Ricoeur?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="12040" href="https://www.academia.edu/Documents/in/Jacques_Derrida">Jacques Derrida</a>, <script data-card-contents-for-ri="12040" type="text/json">{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="27261" href="https://www.academia.edu/Documents/in/Hans_Blumenberg">Hans Blumenberg</a>, <script data-card-contents-for-ri="27261" type="text/json">{"id":27261,"name":"Hans Blumenberg","url":"https://www.academia.edu/Documents/in/Hans_Blumenberg?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="51265" href="https://www.academia.edu/Documents/in/Philosophie">Philosophie</a><script data-card-contents-for-ri="51265" type="text/json">{"id":51265,"name":"Philosophie","url":"https://www.academia.edu/Documents/in/Philosophie?f_ri=12040","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=11410298]'), work: {"id":11410298,"title":"Metaphorologie der Vernetzung. Zur Theorie kultureller Leitmetaphern","created_at":"2015-03-13T09:19:34.623-07:00","url":"https://www.academia.edu/11410298/Metaphorologie_der_Vernetzung_Zur_Theorie_kultureller_Leitmetaphern?f_ri=12040","dom_id":"work_11410298","summary":"Vernetzung ist zur leitenden Metapher unserer Zeit avanciert. Die Beschreibung der Welt kommt ohne sie nicht mehr aus. Seit die Rede von Netzen und Netzwerken überall selbstverständlich geworden ist, scheint sie ihren metaphorischen Charakter fast verloren zu haben. Was aber macht Vernetzung zu einer kulturellen Leitmetapher und was zeichnet sie gegenüber anderen Sprach- und Denkfiguren aus? \r\nDiese Frage verlangt eine Antwort, die den philosophischen Komplikationen des Gegenstands wie der phänomenalen Vielfalt seiner historischen Figurationen gerecht wird. Von der Antike bis zur Gegenwart reichend, zeichnet Alexander Friedrich die verwickelte Geschichte der Netzmetaphorik in Wissenschaft, Kunst, Religion, Politik, Wirtschaft, Technik und Gesellschaft nach, um an ihrer Karriere eine Theorie kultureller Leitmetaphern zu entwickeln.","downloadable_attachments":[{"id":36963816,"asset_id":11410298,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":846230,"first_name":"Alexander","last_name":"Friedrich","domain_name":"tu-darmstadt","page_name":"AlexanderFriedrich","display_name":"Alexander Friedrich","profile_url":"https://tu-darmstadt.academia.edu/AlexanderFriedrich?f_ri=12040","photo":"https://0.academia-photos.com/846230/299335/158950463/s65_alexander.friedrich.jpg"}],"research_interests":[{"id":9519,"name":"Paul Ricoeur","url":"https://www.academia.edu/Documents/in/Paul_Ricoeur?f_ri=12040","nofollow":false},{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040","nofollow":false},{"id":27261,"name":"Hans Blumenberg","url":"https://www.academia.edu/Documents/in/Hans_Blumenberg?f_ri=12040","nofollow":false},{"id":51265,"name":"Philosophie","url":"https://www.academia.edu/Documents/in/Philosophie?f_ri=12040","nofollow":false},{"id":65459,"name":"Begriffsgeschichte","url":"https://www.academia.edu/Documents/in/Begriffsgeschichte?f_ri=12040"},{"id":76297,"name":"Metapherntheorie","url":"https://www.academia.edu/Documents/in/Metapherntheorie?f_ri=12040"},{"id":94490,"name":"Metaphorology","url":"https://www.academia.edu/Documents/in/Metaphorology?f_ri=12040"},{"id":127728,"name":"Kulturwissenschaft","url":"https://www.academia.edu/Documents/in/Kulturwissenschaft?f_ri=12040"},{"id":132929,"name":"Aristoteles","url":"https://www.academia.edu/Documents/in/Aristoteles?f_ri=12040"},{"id":223778,"name":"Sprachphilosophie","url":"https://www.academia.edu/Documents/in/Sprachphilosophie?f_ri=12040"},{"id":359099,"name":"Netzwerktheorie","url":"https://www.academia.edu/Documents/in/Netzwerktheorie?f_ri=12040"},{"id":526912,"name":"Metaphorologie","url":"https://www.academia.edu/Documents/in/Metaphorologie?f_ri=12040"},{"id":981770,"name":"Netzwerkforschung","url":"https://www.academia.edu/Documents/in/Netzwerkforschung?f_ri=12040"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_7564885" data-work_id="7564885" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/7564885/Bartleby_Derrida_Literature_Law_and_Responsibility">Bartleby–Derrida: Literature, Law and Responsibility</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">In Herman Melville’s tale of Wall Street, “Bartleby, the Scrivener,” the eponymous central character repeatedly utters variations upon the famous “formula” (as Gilles Deleuze names it), “I would prefer not to”—a response which,... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_7564885" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">In Herman Melville’s tale of Wall Street, “Bartleby, the Scrivener,” the eponymous central character repeatedly utters variations upon the famous “formula” (as Gilles Deleuze names it), “I would prefer not to”—a response which, ultimately, leads him to his death in the “Tombs” of Manhattan. The paper takes this response, proffered to the lawyer-narrator (the man of the law) as its central theme, showing how this enigmatic “response without response,” in the <br />words of Jacques Derrida, can be read as exemplary of the aporetic and at times terrifying <br />relationship between responding and responsibility, above all where this is bound up with <br />literature and law. Tracing Derrida’s fleeting responses to “Bartleby” across his oeuvre, and supplementing these explicit namings of Bartleby with readings of texts silently haunted by <br />Bartleby’s ghostly figure, the paper points towards the inherent affinities between the writings of Derrida and Melville. It suggests that, whereas Bartleby’s response has often been read as paradigmatic of a “passive resistance” that can be put to political use, in a Derridean line of thinking it points towards the experience of an “arche-passivity,” as a heteronomy that is the only possibility of freedom and responsibility, which offers no (ethical or political) program or strategy other than the experience of “knowing not to know”—an experience exemplified by what Derrida names “the secret of literature” that “Bartleby” is.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/7564885" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="2ec8dcf4165a60bd827b9c3706acda27" rel="nofollow" data-download="{"attachment_id":34282729,"asset_id":7564885,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/34282729/download_file?st=MTczMjc2MTcyNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="563729" href="https://ulondon.academia.edu/shelasheikh">shela sheikh</a><script data-card-contents-for-user="563729" type="text/json">{"id":563729,"first_name":"shela","last_name":"sheikh","domain_name":"ulondon","page_name":"shelasheikh","display_name":"shela sheikh","profile_url":"https://ulondon.academia.edu/shelasheikh?f_ri=12040","photo":"https://0.academia-photos.com/563729/202025/11841703/s65_shela.sheikh.jpeg"}</script></span></span></li><li class="js-paper-rank-work_7564885 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="7564885"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 7564885, container: ".js-paper-rank-work_7564885", }); });</script></li><li class="js-percentile-work_7564885 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 7564885; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_7564885"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_7564885 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="7564885"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 7564885; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=7564885]").text(description); $(".js-view-count-work_7564885").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_7564885").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="7564885"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">4</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="7724" href="https://www.academia.edu/Documents/in/Law_and_Literature">Law and Literature</a>, <script data-card-contents-for-ri="7724" type="text/json">{"id":7724,"name":"Law and Literature","url":"https://www.academia.edu/Documents/in/Law_and_Literature?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="12040" href="https://www.academia.edu/Documents/in/Jacques_Derrida">Jacques Derrida</a>, <script data-card-contents-for-ri="12040" type="text/json">{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="12870" href="https://www.academia.edu/Documents/in/Helene_Cixous">Helene Cixous</a>, <script data-card-contents-for-ri="12870" type="text/json">{"id":12870,"name":"Helene Cixous","url":"https://www.academia.edu/Documents/in/Helene_Cixous?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="54329" href="https://www.academia.edu/Documents/in/Herman_Melville">Herman Melville</a><script data-card-contents-for-ri="54329" type="text/json">{"id":54329,"name":"Herman Melville","url":"https://www.academia.edu/Documents/in/Herman_Melville?f_ri=12040","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=7564885]'), work: {"id":7564885,"title":"Bartleby–Derrida: Literature, Law and Responsibility","created_at":"2014-07-05T06:09:24.377-07:00","url":"https://www.academia.edu/7564885/Bartleby_Derrida_Literature_Law_and_Responsibility?f_ri=12040","dom_id":"work_7564885","summary":"In Herman Melville’s tale of Wall Street, “Bartleby, the Scrivener,” the eponymous central character repeatedly utters variations upon the famous “formula” (as Gilles Deleuze names it), “I would prefer not to”—a response which, ultimately, leads him to his death in the “Tombs” of Manhattan. The paper takes this response, proffered to the lawyer-narrator (the man of the law) as its central theme, showing how this enigmatic “response without response,” in the\r\nwords of Jacques Derrida, can be read as exemplary of the aporetic and at times terrifying\r\nrelationship between responding and responsibility, above all where this is bound up with\r\nliterature and law. Tracing Derrida’s fleeting responses to “Bartleby” across his oeuvre, and supplementing these explicit namings of Bartleby with readings of texts silently haunted by\r\nBartleby’s ghostly figure, the paper points towards the inherent affinities between the writings of Derrida and Melville. It suggests that, whereas Bartleby’s response has often been read as paradigmatic of a “passive resistance” that can be put to political use, in a Derridean line of thinking it points towards the experience of an “arche-passivity,” as a heteronomy that is the only possibility of freedom and responsibility, which offers no (ethical or political) program or strategy other than the experience of “knowing not to know”—an experience exemplified by what Derrida names “the secret of literature” that “Bartleby” is.","downloadable_attachments":[{"id":34282729,"asset_id":7564885,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":563729,"first_name":"shela","last_name":"sheikh","domain_name":"ulondon","page_name":"shelasheikh","display_name":"shela sheikh","profile_url":"https://ulondon.academia.edu/shelasheikh?f_ri=12040","photo":"https://0.academia-photos.com/563729/202025/11841703/s65_shela.sheikh.jpeg"}],"research_interests":[{"id":7724,"name":"Law and Literature","url":"https://www.academia.edu/Documents/in/Law_and_Literature?f_ri=12040","nofollow":false},{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040","nofollow":false},{"id":12870,"name":"Helene Cixous","url":"https://www.academia.edu/Documents/in/Helene_Cixous?f_ri=12040","nofollow":false},{"id":54329,"name":"Herman Melville","url":"https://www.academia.edu/Documents/in/Herman_Melville?f_ri=12040","nofollow":false}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_72662363" data-work_id="72662363" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/72662363/THE_MYSTERY_OF_MARRIAGE_AMID_DECONSTRUCTION">THE MYSTERY OF MARRIAGE AMID DECONSTRUCTION</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Social changes in the contemporary era have directly influenced human life and existence, especially the meaning of marriage. In light of these contemporary developments, researchers have emphasized the urgent need to deconstruct marriage... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_72662363" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Social changes in the contemporary era have directly influenced human life and existence, especially the meaning of marriage. In light of these contemporary developments, researchers have emphasized the urgent need to deconstruct marriage and re-constitute it, fundamentally altering its traditional characteristics and meaning in the process. Conversely, the Orthodox Church views the essence of marriage with an interminable consistency and continuity characterized by the mysterion of love in Christ. Is it viable to live the meaning of this mysterion in today’s postmodern era? To examine this issue, this study initiates an interdisciplinary dialogue between postmodern perspectives on marriage and family on the one hand, and the vision of Orthodox theology on the other. This new and unexplored dialogue endeavors to contribute to the positive engagement of the Orthodox Church with the postmodern world.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/72662363" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="06add5da2dc94188a43cfaa3044c01cc" rel="nofollow" data-download="{"attachment_id":81501679,"asset_id":72662363,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/81501679/download_file?st=MTczMjc2MTcyNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="7908725" href="https://balamand.academia.edu/FrBassamNassif">Fr. Bassam A Nassif</a><script data-card-contents-for-user="7908725" type="text/json">{"id":7908725,"first_name":"Fr. Bassam","last_name":"Nassif","domain_name":"balamand","page_name":"FrBassamNassif","display_name":"Fr. Bassam A Nassif","profile_url":"https://balamand.academia.edu/FrBassamNassif?f_ri=12040","photo":"https://0.academia-photos.com/7908725/23874873/40518974/s65_fr._bassam.nassif.jpg"}</script></span></span></li><li class="js-paper-rank-work_72662363 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="72662363"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 72662363, container: ".js-paper-rank-work_72662363", }); });</script></li><li class="js-percentile-work_72662363 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 72662363; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_72662363"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_72662363 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="72662363"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 72662363; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=72662363]").text(description); $(".js-view-count-work_72662363").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_72662363").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="72662363"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">13</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="2049" href="https://www.academia.edu/Documents/in/Patristics">Patristics</a>, <script data-card-contents-for-ri="2049" type="text/json">{"id":2049,"name":"Patristics","url":"https://www.academia.edu/Documents/in/Patristics?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="4917" href="https://www.academia.edu/Documents/in/Gender_and_Sexuality">Gender and Sexuality</a>, <script data-card-contents-for-ri="4917" type="text/json">{"id":4917,"name":"Gender and Sexuality","url":"https://www.academia.edu/Documents/in/Gender_and_Sexuality?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="7024" href="https://www.academia.edu/Documents/in/Gender">Gender</a>, <script data-card-contents-for-ri="7024" type="text/json">{"id":7024,"name":"Gender","url":"https://www.academia.edu/Documents/in/Gender?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="7944" href="https://www.academia.edu/Documents/in/Personhood">Personhood</a><script data-card-contents-for-ri="7944" type="text/json">{"id":7944,"name":"Personhood","url":"https://www.academia.edu/Documents/in/Personhood?f_ri=12040","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=72662363]'), work: {"id":72662363,"title":"THE MYSTERY OF MARRIAGE AMID DECONSTRUCTION","created_at":"2022-03-01T01:47:27.186-08:00","url":"https://www.academia.edu/72662363/THE_MYSTERY_OF_MARRIAGE_AMID_DECONSTRUCTION?f_ri=12040","dom_id":"work_72662363","summary":"Social changes in the contemporary era have directly influenced human life and existence, especially the meaning of marriage. In light of these contemporary developments, researchers have emphasized the urgent need to deconstruct marriage and re-constitute it, fundamentally altering its traditional characteristics and meaning in the process. Conversely, the Orthodox Church views the essence of marriage with an interminable consistency and continuity characterized by the mysterion of love in Christ. Is it viable to live the meaning of this mysterion in today’s postmodern era? To examine this issue, this study initiates an interdisciplinary dialogue between postmodern perspectives on marriage and family on the one hand, and the vision of Orthodox theology on the other. This new and unexplored dialogue endeavors to contribute to the positive engagement of the Orthodox Church with the postmodern world. ","downloadable_attachments":[{"id":81501679,"asset_id":72662363,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":7908725,"first_name":"Fr. Bassam","last_name":"Nassif","domain_name":"balamand","page_name":"FrBassamNassif","display_name":"Fr. Bassam A Nassif","profile_url":"https://balamand.academia.edu/FrBassamNassif?f_ri=12040","photo":"https://0.academia-photos.com/7908725/23874873/40518974/s65_fr._bassam.nassif.jpg"}],"research_interests":[{"id":2049,"name":"Patristics","url":"https://www.academia.edu/Documents/in/Patristics?f_ri=12040","nofollow":false},{"id":4917,"name":"Gender and Sexuality","url":"https://www.academia.edu/Documents/in/Gender_and_Sexuality?f_ri=12040","nofollow":false},{"id":7024,"name":"Gender","url":"https://www.academia.edu/Documents/in/Gender?f_ri=12040","nofollow":false},{"id":7944,"name":"Personhood","url":"https://www.academia.edu/Documents/in/Personhood?f_ri=12040","nofollow":false},{"id":10091,"name":"Byzantine Studies","url":"https://www.academia.edu/Documents/in/Byzantine_Studies?f_ri=12040"},{"id":10444,"name":"Postmodernism","url":"https://www.academia.edu/Documents/in/Postmodernism?f_ri=12040"},{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040"},{"id":19921,"name":"Personalism","url":"https://www.academia.edu/Documents/in/Personalism?f_ri=12040"},{"id":20788,"name":"Maximus the Confessor","url":"https://www.academia.edu/Documents/in/Maximus_the_Confessor?f_ri=12040"},{"id":21601,"name":"John Chrysostom","url":"https://www.academia.edu/Documents/in/John_Chrysostom?f_ri=12040"},{"id":57912,"name":"Marriage","url":"https://www.academia.edu/Documents/in/Marriage?f_ri=12040"},{"id":58308,"name":"Pastoral Care and Counselling","url":"https://www.academia.edu/Documents/in/Pastoral_Care_and_Counselling?f_ri=12040"},{"id":319405,"name":"Eastern Orthodox Theology","url":"https://www.academia.edu/Documents/in/Eastern_Orthodox_Theology?f_ri=12040"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_37285183" data-work_id="37285183" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/37285183/Repr%C3%A4sentation_einer_Leerstelle_oder_Auszug_ins_Reale_Zur_politischen_Bedeutung_des_biblischen_Exodus_der_historisch_nicht_stattgefunden_hat">Repräsentation einer Leerstelle, oder: Auszug ins Reale. Zur politischen Bedeutung des biblischen Exodus, der historisch nicht stattgefunden hat</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">The article reads the invention of the Exodus-Narrative in its historical context of the religious and political system of the Ancient Near East. It reconstructs the revolutionary different approach to political power and theological... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_37285183" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">The article reads the invention of the Exodus-Narrative in its historical context of the religious and political system of the Ancient Near East. It reconstructs the revolutionary different approach to political power and theological foundation in the development of the Mose- and Exodus-Narrative and its innerbiblical Fortschreibung. For this development it is most decisive that the Exodus-Narrative is not based on a historical migration-movement "from point A to point B", but on a historical confrontation with the political powers at that time. The foundation of a strict monotheistic understanding of theology and the invention of “textual authority” that diverged from the status of scripture in the Ancient Near East and which can be reconstructed through the structure of the Exodus-Narrative and its canonical form as the Tora of Mose, has laid the foundation for the identity of Israel and the basis for the three Monotheistic Religions. The article's argument is strictly developed in correspondence with contemporary exegetical and historical research (esp. E. Otto and Chr. Dohmen) and is brought together with contemporary accounts to political thought from poststructuralist and deconstructive philosophers like Derrida, Levinas, Badiou and Agamben. The outcome of this study is articulated as a contribution to an affirmative reading of the so-called »crisis of representation«.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/37285183" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="8ffa40d6211c68eb18075a676059804c" rel="nofollow" data-download="{"attachment_id":58202769,"asset_id":37285183,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/58202769/download_file?st=MTczMjc2MTcyNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="3469147" href="https://univie.academia.edu/PeterZeillinger">Peter A . Zeillinger</a><script data-card-contents-for-user="3469147" type="text/json">{"id":3469147,"first_name":"Peter","last_name":"Zeillinger","domain_name":"univie","page_name":"PeterZeillinger","display_name":"Peter A . Zeillinger","profile_url":"https://univie.academia.edu/PeterZeillinger?f_ri=12040","photo":"https://0.academia-photos.com/3469147/9952988/11098670/s65_peter.zeillinger.jpg"}</script></span></span></li><li class="js-paper-rank-work_37285183 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="37285183"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 37285183, container: ".js-paper-rank-work_37285183", }); });</script></li><li class="js-percentile-work_37285183 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37285183; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_37285183"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_37285183 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="37285183"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37285183; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37285183]").text(description); $(".js-view-count-work_37285183").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_37285183").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="37285183"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">20</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="1696" href="https://www.academia.edu/Documents/in/Political_Theory">Political Theory</a>, <script data-card-contents-for-ri="1696" type="text/json">{"id":1696,"name":"Political Theory","url":"https://www.academia.edu/Documents/in/Political_Theory?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="3354" href="https://www.academia.edu/Documents/in/Poststructuralism">Poststructuralism</a>, <script data-card-contents-for-ri="3354" type="text/json">{"id":3354,"name":"Poststructuralism","url":"https://www.academia.edu/Documents/in/Poststructuralism?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="3661" href="https://www.academia.edu/Documents/in/Sovereignty">Sovereignty</a>, <script data-card-contents-for-ri="3661" type="text/json">{"id":3661,"name":"Sovereignty","url":"https://www.academia.edu/Documents/in/Sovereignty?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="6528" href="https://www.academia.edu/Documents/in/Biblical_Studies">Biblical Studies</a><script data-card-contents-for-ri="6528" type="text/json">{"id":6528,"name":"Biblical Studies","url":"https://www.academia.edu/Documents/in/Biblical_Studies?f_ri=12040","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=37285183]'), work: {"id":37285183,"title":"Repräsentation einer Leerstelle, oder: Auszug ins Reale. Zur politischen Bedeutung des biblischen Exodus, der historisch nicht stattgefunden hat","created_at":"2018-08-24T04:36:53.693-07:00","url":"https://www.academia.edu/37285183/Repr%C3%A4sentation_einer_Leerstelle_oder_Auszug_ins_Reale_Zur_politischen_Bedeutung_des_biblischen_Exodus_der_historisch_nicht_stattgefunden_hat?f_ri=12040","dom_id":"work_37285183","summary":"The article reads the invention of the Exodus-Narrative in its historical context of the religious and political system of the Ancient Near East. It reconstructs the revolutionary different approach to political power and theological foundation in the development of the Mose- and Exodus-Narrative and its innerbiblical Fortschreibung. For this development it is most decisive that the Exodus-Narrative is not based on a historical migration-movement \"from point A to point B\", but on a historical confrontation with the political powers at that time. The foundation of a strict monotheistic understanding of theology and the invention of “textual authority” that diverged from the status of scripture in the Ancient Near East and which can be reconstructed through the structure of the Exodus-Narrative and its canonical form as the Tora of Mose, has laid the foundation for the identity of Israel and the basis for the three Monotheistic Religions. The article's argument is strictly developed in correspondence with contemporary exegetical and historical research (esp. E. Otto and Chr. Dohmen) and is brought together with contemporary accounts to political thought from poststructuralist and deconstructive philosophers like Derrida, Levinas, Badiou and Agamben. The outcome of this study is articulated as a contribution to an affirmative reading of the so-called »crisis of representation«.","downloadable_attachments":[{"id":58202769,"asset_id":37285183,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":3469147,"first_name":"Peter","last_name":"Zeillinger","domain_name":"univie","page_name":"PeterZeillinger","display_name":"Peter A . Zeillinger","profile_url":"https://univie.academia.edu/PeterZeillinger?f_ri=12040","photo":"https://0.academia-photos.com/3469147/9952988/11098670/s65_peter.zeillinger.jpg"}],"research_interests":[{"id":1696,"name":"Political Theory","url":"https://www.academia.edu/Documents/in/Political_Theory?f_ri=12040","nofollow":false},{"id":3354,"name":"Poststructuralism","url":"https://www.academia.edu/Documents/in/Poststructuralism?f_ri=12040","nofollow":false},{"id":3661,"name":"Sovereignty","url":"https://www.academia.edu/Documents/in/Sovereignty?f_ri=12040","nofollow":false},{"id":6528,"name":"Biblical Studies","url":"https://www.academia.edu/Documents/in/Biblical_Studies?f_ri=12040","nofollow":false},{"id":8411,"name":"Émmanuel Lévinas","url":"https://www.academia.edu/Documents/in/%C3%89mmanuel_L%C3%A9vinas?f_ri=12040"},{"id":10946,"name":"Biblical Theology","url":"https://www.academia.edu/Documents/in/Biblical_Theology?f_ri=12040"},{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040"},{"id":14104,"name":"Political Theology","url":"https://www.academia.edu/Documents/in/Political_Theology?f_ri=12040"},{"id":16209,"name":"Alain Badiou","url":"https://www.academia.edu/Documents/in/Alain_Badiou?f_ri=12040"},{"id":17936,"name":"Ancient Near East","url":"https://www.academia.edu/Documents/in/Ancient_Near_East?f_ri=12040"},{"id":25833,"name":"Deuteronomy","url":"https://www.academia.edu/Documents/in/Deuteronomy?f_ri=12040"},{"id":28771,"name":"Contemporary Political Philosophy","url":"https://www.academia.edu/Documents/in/Contemporary_Political_Philosophy?f_ri=12040"},{"id":46519,"name":"Future","url":"https://www.academia.edu/Documents/in/Future?f_ri=12040"},{"id":46618,"name":"Exodus","url":"https://www.academia.edu/Documents/in/Exodus?f_ri=12040"},{"id":49335,"name":"Textuality","url":"https://www.academia.edu/Documents/in/Textuality?f_ri=12040"},{"id":50118,"name":"Representation","url":"https://www.academia.edu/Documents/in/Representation?f_ri=12040"},{"id":81822,"name":"Revolution","url":"https://www.academia.edu/Documents/in/Revolution?f_ri=12040"},{"id":164587,"name":"Moses","url":"https://www.academia.edu/Documents/in/Moses?f_ri=12040"},{"id":199302,"name":"Book of Exodus","url":"https://www.academia.edu/Documents/in/Book_of_Exodus?f_ri=12040"},{"id":347292,"name":"State sovereignty","url":"https://www.academia.edu/Documents/in/State_sovereignty?f_ri=12040"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_5824282" data-work_id="5824282" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/5824282/_Black_Fire_Over_White_Fire_Kabbalah_and_Modernity"> ‘Black Fire Over White Fire:’ Kabbalah and Modernity</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/5824282" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a 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type="text/json">{"id":8453,"name":"Maurice Blanchot","url":"https://www.academia.edu/Documents/in/Maurice_Blanchot?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="12040" href="https://www.academia.edu/Documents/in/Jacques_Derrida">Jacques Derrida</a>, <script data-card-contents-for-ri="12040" type="text/json">{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="16559" href="https://www.academia.edu/Documents/in/St%C3%A9phane_Mallarm%C3%A9">Stéphane Mallarmé</a><script data-card-contents-for-ri="16559" type="text/json">{"id":16559,"name":"Stéphane Mallarmé","url":"https://www.academia.edu/Documents/in/St%C3%A9phane_Mallarm%C3%A9?f_ri=12040","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=5824282]'), work: {"id":5824282,"title":" ‘Black Fire Over White Fire:’ Kabbalah and Modernity","created_at":"2014-01-24T01:13:17.885-08:00","url":"https://www.academia.edu/5824282/_Black_Fire_Over_White_Fire_Kabbalah_and_Modernity?f_ri=12040","dom_id":"work_5824282","summary":null,"downloadable_attachments":[{"id":32832897,"asset_id":5824282,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":7913037,"first_name":"Hélène","last_name":"Domon","domain_name":"fullerton","page_name":"HélèneDomon","display_name":"Hélène Domon","profile_url":"https://fullerton.academia.edu/H%C3%A9l%C3%A8neDomon?f_ri=12040","photo":"https://0.academia-photos.com/7913037/2787266/3249399/s65_h_l_ne.domon.jpg"}],"research_interests":[{"id":2340,"name":"Book History","url":"https://www.academia.edu/Documents/in/Book_History?f_ri=12040","nofollow":false},{"id":8453,"name":"Maurice Blanchot","url":"https://www.academia.edu/Documents/in/Maurice_Blanchot?f_ri=12040","nofollow":false},{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040","nofollow":false},{"id":16559,"name":"Stéphane Mallarmé","url":"https://www.academia.edu/Documents/in/St%C3%A9phane_Mallarm%C3%A9?f_ri=12040","nofollow":false},{"id":26418,"name":"Kabbalah","url":"https://www.academia.edu/Documents/in/Kabbalah?f_ri=12040"},{"id":96434,"name":"Edmond Jabès","url":"https://www.academia.edu/Documents/in/Edmond_Jab%C3%A8s?f_ri=12040"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_44503635" data-work_id="44503635" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/44503635/Sovereignty_as_Responsibility_at_the_International_Criminal_Court_The_Frontiers_of_International_Judicial_Intervention_doctoral_dissertation_thesis_Faculty_of_Social_Sciences_Series_University_of_Helsinki_Helsinki_Unigrafia_2020_">Sovereignty as Responsibility at the International Criminal Court. The “Frontiers” of International Judicial Intervention (doctoral dissertation thesis), Faculty of Social Sciences Series University of Helsinki (Helsinki: Unigrafia, 2020)</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">This doctoral dissertation investigates the development of the norm of sovereignty as responsibility by focusing on its institutionalization in the framework of the International Criminal Court (ICC). Prominent observers have regarded the... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_44503635" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">This doctoral dissertation investigates the development of the norm of sovereignty as responsibility by focusing on its institutionalization in the framework of the International Criminal Court (ICC). Prominent observers have regarded the emergence of a new norm of sovereignty as responsibility as one of the most significant normative shifts in international society since the aftermath of World War II. Against this backdrop, accounts have proliferated situating the ICC at the cutting edge of normative change. The present study critically engages with the whole set of theoretical foundations underlying this view, including the conventional constructivist understanding of norm development upon which the latter is premised. This, on the one hand, emphasizes the importance of norm institutionalization within “tangible” sets of rules or organizations. On the other, it understands institutionalization itself as a moment of clarity and stabilization, thus largely reducing it to an end-point of the norm emergence process. In other words, norm institutionalization is confined to a positivist view in which institutions fall back to the role of neutral fora. The result is a linear, static, and largely depoliticized account of norm content, which, while yielding to the traditional lack of communication between normative and empirical studies, ends up reiterating a dichotomic and simplistic view in which norms are scripts of emancipation, and power a practice of domination. The dissertation aims to unravel this dilemma altogether by offering a step forward in the development of a post-positivist constructivist approach. In other words, it takes a genuinely trans-disciplinary perspective and delves into the configuration of normativity as part of institutional practice, paying special attention to how the relative power of relevant actors reconstitutes norms during norm negotiation and implementation. Hence, the study  unfolds from an unusual location – at the intersection between normative international theory and the politics of international criminal law; and from there, it seeks to revive discussions about the power-laden nature of the normative fabric of international society, its own dis-symmetries, and its outright hierarchies. To this end, the dissertation asks two major sequential questions: how the overarching system negotiated by states at the Rome Conference affects the selection of situations and cases before the ICC and their outcomes; and how the selection of situations and cases and their outcomes, in turn, “feeds back” to the norm of sovereignty institutionalized through the Court’s practice. The resulting analysis shows the following. While the Rome Statute reflects the persistence of the state as the primary site of political authority and coercion, it also cuts against the normative aspirations of sovereignty as responsibility by leaving the Court specifically ill-equipped to break with a notorious pattern of hyper-protected sovereignty. Outstanding issues such as the ICC’s selectivity and African bias, as well as the Court’s future prospects, are then reconsidered under this light. Those findings are then discussed in the final part of the study. Focusing on questions of delegation to international institutions, this ends with a note of caution. It concludes that the prospects of sovereignty as responsibility, as well as the broader discussion about cosmopolitan governance, lie more with the re-politicization of the debate than a straightforward invocation of greater forms of supranationalism.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/44503635" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="a0572fc956e857637bbb8cabe78616b9" rel="nofollow" data-download="{"attachment_id":64940812,"asset_id":44503635,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/64940812/download_file?st=MTczMjc2MTcyNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="506741" href="https://helsinki.academia.edu/EmanuelaPiccolo">Emanuela Piccolo Koskimies, PhD</a><script data-card-contents-for-user="506741" type="text/json">{"id":506741,"first_name":"Emanuela","last_name":"Piccolo Koskimies, PhD","domain_name":"helsinki","page_name":"EmanuelaPiccolo","display_name":"Emanuela Piccolo Koskimies, PhD","profile_url":"https://helsinki.academia.edu/EmanuelaPiccolo?f_ri=12040","photo":"https://0.academia-photos.com/506741/175605/57116263/s65_emanuela.piccolo_koskimies_phd.jpg"}</script></span></span></li><li class="js-paper-rank-work_44503635 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="44503635"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 44503635, container: ".js-paper-rank-work_44503635", }); 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$(".js-view-count[data-work-id=44503635]").text(description); $(".js-view-count-work_44503635").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_44503635").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="44503635"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">13</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="2592" href="https://www.academia.edu/Documents/in/Human_Rights">Human Rights</a>, <script data-card-contents-for-ri="2592" type="text/json">{"id":2592,"name":"Human Rights","url":"https://www.academia.edu/Documents/in/Human_Rights?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="2860" href="https://www.academia.edu/Documents/in/Postcolonial_Studies">Postcolonial Studies</a>, <script data-card-contents-for-ri="2860" type="text/json">{"id":2860,"name":"Postcolonial Studies","url":"https://www.academia.edu/Documents/in/Postcolonial_Studies?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="3660" href="https://www.academia.edu/Documents/in/Global_Governance">Global Governance</a>, <script data-card-contents-for-ri="3660" type="text/json">{"id":3660,"name":"Global Governance","url":"https://www.academia.edu/Documents/in/Global_Governance?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="3661" href="https://www.academia.edu/Documents/in/Sovereignty">Sovereignty</a><script data-card-contents-for-ri="3661" type="text/json">{"id":3661,"name":"Sovereignty","url":"https://www.academia.edu/Documents/in/Sovereignty?f_ri=12040","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=44503635]'), work: {"id":44503635,"title":"Sovereignty as Responsibility at the International Criminal Court. The “Frontiers” of International Judicial Intervention (doctoral dissertation thesis), Faculty of Social Sciences Series University of Helsinki (Helsinki: Unigrafia, 2020)","created_at":"2020-11-15T03:51:33.066-08:00","url":"https://www.academia.edu/44503635/Sovereignty_as_Responsibility_at_the_International_Criminal_Court_The_Frontiers_of_International_Judicial_Intervention_doctoral_dissertation_thesis_Faculty_of_Social_Sciences_Series_University_of_Helsinki_Helsinki_Unigrafia_2020_?f_ri=12040","dom_id":"work_44503635","summary":"This doctoral dissertation investigates the development of the norm of sovereignty as responsibility by focusing on its institutionalization in the framework of the International Criminal Court (ICC). Prominent observers have regarded the emergence of a new norm of sovereignty as responsibility as one of the most significant normative shifts in international society since the aftermath of World War II. Against this backdrop, accounts have proliferated situating the ICC at the cutting edge of normative change. The present study critically engages with the whole set of theoretical foundations underlying this view, including the conventional constructivist understanding of norm development upon which the latter is premised. This, on the one hand, emphasizes the importance of norm institutionalization within “tangible” sets of rules or organizations. On the other, it understands institutionalization itself as a moment of clarity and stabilization, thus largely reducing it to an end-point of the norm emergence process. In other words, norm institutionalization is confined to a positivist view in which institutions fall back to the role of neutral fora. The result is a linear, static, and largely depoliticized account of norm content, which, while yielding to the traditional lack of communication between normative and empirical studies, ends up reiterating a dichotomic and simplistic view in which norms are scripts of emancipation, and power a practice of domination. The dissertation aims to unravel this dilemma altogether by offering a step forward in the development of a post-positivist constructivist approach. In other words, it takes a genuinely trans-disciplinary perspective and delves into the configuration of normativity as part of institutional practice, paying special attention to how the relative power of relevant actors reconstitutes norms during norm negotiation and implementation. Hence, the study unfolds from an unusual location – at the intersection between normative international theory and the politics of international criminal law; and from there, it seeks to revive discussions about the power-laden nature of the normative fabric of international society, its own dis-symmetries, and its outright hierarchies. To this end, the dissertation asks two major sequential questions: how the overarching system negotiated by states at the Rome Conference affects the selection of situations and cases before the ICC and their outcomes; and how the selection of situations and cases and their outcomes, in turn, “feeds back” to the norm of sovereignty institutionalized through the Court’s practice. The resulting analysis shows the following. While the Rome Statute reflects the persistence of the state as the primary site of political authority and coercion, it also cuts against the normative aspirations of sovereignty as responsibility by leaving the Court specifically ill-equipped to break with a notorious pattern of hyper-protected sovereignty. Outstanding issues such as the ICC’s selectivity and African bias, as well as the Court’s future prospects, are then reconsidered under this light. Those findings are then discussed in the final part of the study. Focusing on questions of delegation to international institutions, this ends with a note of caution. It concludes that the prospects of sovereignty as responsibility, as well as the broader discussion about cosmopolitan governance, lie more with the re-politicization of the debate than a straightforward invocation of greater forms of supranationalism.","downloadable_attachments":[{"id":64940812,"asset_id":44503635,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":506741,"first_name":"Emanuela","last_name":"Piccolo Koskimies, PhD","domain_name":"helsinki","page_name":"EmanuelaPiccolo","display_name":"Emanuela Piccolo Koskimies, PhD","profile_url":"https://helsinki.academia.edu/EmanuelaPiccolo?f_ri=12040","photo":"https://0.academia-photos.com/506741/175605/57116263/s65_emanuela.piccolo_koskimies_phd.jpg"}],"research_interests":[{"id":2592,"name":"Human Rights","url":"https://www.academia.edu/Documents/in/Human_Rights?f_ri=12040","nofollow":false},{"id":2860,"name":"Postcolonial Studies","url":"https://www.academia.edu/Documents/in/Postcolonial_Studies?f_ri=12040","nofollow":false},{"id":3660,"name":"Global Governance","url":"https://www.academia.edu/Documents/in/Global_Governance?f_ri=12040","nofollow":false},{"id":3661,"name":"Sovereignty","url":"https://www.academia.edu/Documents/in/Sovereignty?f_ri=12040","nofollow":false},{"id":6579,"name":"Cosmopolitanism","url":"https://www.academia.edu/Documents/in/Cosmopolitanism?f_ri=12040"},{"id":11927,"name":"Michel Foucault","url":"https://www.academia.edu/Documents/in/Michel_Foucault?f_ri=12040"},{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040"},{"id":14282,"name":"Postmodern Fiction","url":"https://www.academia.edu/Documents/in/Postmodern_Fiction?f_ri=12040"},{"id":40132,"name":"IR Normative Theories","url":"https://www.academia.edu/Documents/in/IR_Normative_Theories?f_ri=12040"},{"id":41386,"name":"Critical International Relations Theory","url":"https://www.academia.edu/Documents/in/Critical_International_Relations_Theory?f_ri=12040"},{"id":70242,"name":"Norm contestation","url":"https://www.academia.edu/Documents/in/Norm_contestation?f_ri=12040"},{"id":148696,"name":"Normative Political Theory","url":"https://www.academia.edu/Documents/in/Normative_Political_Theory?f_ri=12040"},{"id":340133,"name":"ICC","url":"https://www.academia.edu/Documents/in/ICC?f_ri=12040"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_40007843" data-work_id="40007843" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/40007843/De_la_pulsion_de_pouvoir_%C3%A0_la_d%C3%A9construction_de_la_souverainet%C3%A9_entre_Freud_et_Derrida">De la pulsion de pouvoir à la déconstruction de la souveraineté, entre Freud et Derrida</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Dans ce chapitre fondamental de ma thèse (« La pulsion de pouvoir. Traduire la psychanalyse dans le champ politique, entre Deleuze et Derrida », soutenue en juin 2019), je m'intéresse au rapport que Derrida entretient avec la psychanalyse... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_40007843" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Dans ce chapitre fondamental de ma thèse (« La pulsion de pouvoir. Traduire la psychanalyse dans le champ politique, entre Deleuze et Derrida », soutenue en juin 2019), je m'intéresse au rapport que Derrida entretient avec la psychanalyse par sa lecture du texte de Freud, Au-delà du principe de plaisir, qui lui sert à reformuler l’économie libidinale et à la prolonger dans le champ politique. D’après Derrida, Freud entrevoit la relation aporétique par laquelle le principe de plaisir qui maintient l’équilibre du Moi se trouve débordé par une pulsion de pouvoir qui l’anticipe et lui donne le pouvoir de régner en propre, comme celle-ci le renverse en déchaînant la pulsion de mort. Je montre que l’interprétation de Derrida transforme les concepts de la psychanalyse, et l’ouvre à une traduction politique qui déconstruit la souveraineté.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/40007843" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="ec9e2c6d6c629a09697338b447265e05" rel="nofollow" data-download="{"attachment_id":61492615,"asset_id":40007843,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/61492615/download_file?st=MTczMjc2MTcyNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="10908807" href="https://univ-paris8.academia.edu/EliasJabre">Elias Jabre</a><script data-card-contents-for-user="10908807" type="text/json">{"id":10908807,"first_name":"Elias","last_name":"Jabre","domain_name":"univ-paris8","page_name":"EliasJabre","display_name":"Elias Jabre","profile_url":"https://univ-paris8.academia.edu/EliasJabre?f_ri=12040","photo":"https://0.academia-photos.com/10908807/3253921/3829030/s65_elias.jabre.jpg"}</script></span></span></li><li class="js-paper-rank-work_40007843 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="40007843"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 40007843, container: ".js-paper-rank-work_40007843", }); 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Traduire la psychanalyse dans le champ politique, entre Deleuze et Derrida », soutenue en juin 2019), je m'intéresse au rapport que Derrida entretient avec la psychanalyse par sa lecture du texte de Freud, Au-delà du principe de plaisir, qui lui sert à reformuler l’économie libidinale et à la prolonger dans le champ politique. D’après Derrida, Freud entrevoit la relation aporétique par laquelle le principe de plaisir qui maintient l’équilibre du Moi se trouve débordé par une pulsion de pouvoir qui l’anticipe et lui donne le pouvoir de régner en propre, comme celle-ci le renverse en déchaînant la pulsion de mort. Je montre que l’interprétation de Derrida transforme les concepts de la psychanalyse, et l’ouvre à une traduction politique qui déconstruit la souveraineté. 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class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_13959376" data-work_id="13959376" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/13959376/Widmontologia_Teoria_filozoficzna_i_praktyka_artystyczna_ponowoczesno%C5%9Bci">Widmontologia. Teoria filozoficzna i praktyka artystyczna ponowoczesności</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Przysługujący widmom wywrotowy, niemalże rewolucyjny potencjał został odsunięty oraz zagubiony poprzez pozbycie się tej kontrowersyjnej kategorii z terytorium metafizyki i zbyt pośpieszne odesłanie jej do przestrzeni badań nad literaturą,... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_13959376" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Przysługujący widmom wywrotowy, niemalże rewolucyjny potencjał został odsunięty oraz zagubiony poprzez pozbycie się tej kontrowersyjnej kategorii z terytorium metafizyki i zbyt pośpieszne odesłanie jej do przestrzeni badań nad literaturą, sprowadzając ją jedynie do roli użytecznego, bezpiecznego narzędzia interpretacji. <br /> <br />Książka Andrzeja Marca odzyskuje niepokojący charakter widmontologii i ponownie wprowadza widma do myśli metafizycznej. Czym nawiedzona i przeniknięta jest tradycyjna metafizyka, co właściwie ją dręczy, nie daje spokoju oraz nieustannie podmywa jej stabilność? <br /> <br />Kategoria widma Derridy posłużyła Marcowi przede wszystkim do rozważań nad charakterem współczesności i przeobrażeń, jakie dokonały się w obrębie myśli ponowoczesnej. Współczesna kultura, zdaniem Marca, stała się miejscem powstawania widm, nieustannie powracających z przeszłości. Uznając, że nie jesteśmy już w stanie tworzyć utopijnych wizji przyszłości, autor stara się zdać sprawę z widmowego charakteru współczesnej kultury, analizując m. in. strategie vintage, retro, nurt no future w kulturze lat 70. czy nurt fantastyki naukowej w literaturze.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/13959376" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="7ee8b60dbc16f7b3aac1ca43d0d9ac85" rel="nofollow" data-download="{"attachment_id":56840903,"asset_id":13959376,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/56840903/download_file?st=MTczMjc2MTcyNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="1934801" href="https://amu.academia.edu/AndrzejMarzec">Andrzej Marzec</a><script data-card-contents-for-user="1934801" type="text/json">{"id":1934801,"first_name":"Andrzej","last_name":"Marzec","domain_name":"amu","page_name":"AndrzejMarzec","display_name":"Andrzej Marzec","profile_url":"https://amu.academia.edu/AndrzejMarzec?f_ri=12040","photo":"https://0.academia-photos.com/1934801/652084/20810388/s65_andrzej.marzec.jpg"}</script></span></span></li><li class="js-paper-rank-work_13959376 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="13959376"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 13959376, container: ".js-paper-rank-work_13959376", }); 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Czym nawiedzona i przeniknięta jest tradycyjna metafizyka, co właściwie ją dręczy, nie daje spokoju oraz nieustannie podmywa jej stabilność? \r\n \r\nKategoria widma Derridy posłużyła Marcowi przede wszystkim do rozważań nad charakterem współczesności i przeobrażeń, jakie dokonały się w obrębie myśli ponowoczesnej. Współczesna kultura, zdaniem Marca, stała się miejscem powstawania widm, nieustannie powracających z przeszłości. Uznając, że nie jesteśmy już w stanie tworzyć utopijnych wizji przyszłości, autor stara się zdać sprawę z widmowego charakteru współczesnej kultury, analizując m. in. strategie vintage, retro, nurt no future w kulturze lat 70. czy nurt fantastyki naukowej w literaturze.","downloadable_attachments":[{"id":56840903,"asset_id":13959376,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":1934801,"first_name":"Andrzej","last_name":"Marzec","domain_name":"amu","page_name":"AndrzejMarzec","display_name":"Andrzej Marzec","profile_url":"https://amu.academia.edu/AndrzejMarzec?f_ri=12040","photo":"https://0.academia-photos.com/1934801/652084/20810388/s65_andrzej.marzec.jpg"}],"research_interests":[{"id":8,"name":"Critical Theory","url":"https://www.academia.edu/Documents/in/Critical_Theory?f_ri=12040","nofollow":false},{"id":136,"name":"Cultural History","url":"https://www.academia.edu/Documents/in/Cultural_History?f_ri=12040","nofollow":false},{"id":188,"name":"Cultural 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It occurs to me that some of these essays--ranging from Horkheimer and Adorno, Baudrillard, Foucault, and... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_36936080" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Enclosed is the syllabus and course notes from the upper division course I teach in PostModernism and Post-Marxist Critical Theory. It occurs to me that some of these essays--ranging from Horkheimer and Adorno, Baudrillard, Foucault, and the feminist post-modern theorist Donna Haraway may offer some insight and some tools for comprehending the dark times in which we live. While these essays may not be directly aimed at understanding the rise of phenomena like the Alt-Right, toxic masculinity, and particularly violent forms of patriarchy, I think they can show us something about the ideological trends that set us on out current morally troubling path.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/36936080" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="636d9088b04dc99e13532ef382a38425" rel="nofollow" data-download="{"attachment_id":56886283,"asset_id":36936080,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/56886283/download_file?st=MTczMjc2MTcyNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="15702828" href="https://bloomu.academia.edu/WendyLynneLee">Wendy Lynne Lee</a><script data-card-contents-for-user="15702828" type="text/json">{"id":15702828,"first_name":"Wendy Lynne","last_name":"Lee","domain_name":"bloomu","page_name":"WendyLynneLee","display_name":"Wendy Lynne Lee","profile_url":"https://bloomu.academia.edu/WendyLynneLee?f_ri=12040","photo":"https://0.academia-photos.com/15702828/4283771/60617690/s65_wendy_lynne.lee.jpeg"}</script></span></span></li><li class="js-paper-rank-work_36936080 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="36936080"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 36936080, container: ".js-paper-rank-work_36936080", }); 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While these essays may not be directly aimed at understanding the rise of phenomena like the Alt-Right, toxic masculinity, and particularly violent forms of patriarchy, I think they can show us something about the ideological trends that set us on out current morally troubling path.","downloadable_attachments":[{"id":56886283,"asset_id":36936080,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":15702828,"first_name":"Wendy Lynne","last_name":"Lee","domain_name":"bloomu","page_name":"WendyLynneLee","display_name":"Wendy Lynne Lee","profile_url":"https://bloomu.academia.edu/WendyLynneLee?f_ri=12040","photo":"https://0.academia-photos.com/15702828/4283771/60617690/s65_wendy_lynne.lee.jpeg"}],"research_interests":[{"id":8,"name":"Critical Theory","url":"https://www.academia.edu/Documents/in/Critical_Theory?f_ri=12040","nofollow":false},{"id":1192,"name":"Feminist 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Theodor W Dialectic of Enlightenment Philosophical Fragments","url":"https://www.academia.edu/Documents/in/Horkheimer_Max_Adorno_Theodor_W_Dialectic_of_Enlightenment_Philosophical_Fragments?f_ri=12040"},{"id":2762535,"name":"Toxic masculinity","url":"https://www.academia.edu/Documents/in/Toxic_masculinity?f_ri=12040"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_11958275" data-work_id="11958275" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/11958275/Violence_and_Resistance_Beyond_P%C3%B3lemos_Foucault_and_Derrida_Between_Power_and_Unpower">Violence and Resistance Beyond Pólemos: Foucault and Derrida Between Power and Unpower</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">“Power is war, the continuation of war by other means”: Foucault’s reversal of Clausewitz’s formula has become a staple of critical theory — but it remains highly problematic on a conceptual level. Elaborated during Foucault’s 1976... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_11958275" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">“Power is war, the continuation of war by other means”: Foucault’s reversal of Clausewitz’s formula has become a staple of critical theory — but it remains highly problematic on a conceptual level. Elaborated during Foucault’s 1976 lectures (“Society Must Be Defended”), this work-hypothesis theorises “basic warfare” [la guerre fondamentale] as the teleological horizon of socio-political relations. Following Boulainvilliers, Foucault champions this polemological approach, conceived as a purely descriptive discourse on “real” politics and war, against the philosophico-juridical conceptuality attached to liberal society (Hobbes’s Leviathan being here the prime example). <br />However, in doing so, Foucault did not interrogate the conceptual validity of notions such as power and war, therefore interlinking them without questioning their ontological status. This problematic conflation was partly rectified in 1982, as Foucault proposed a more dynamic definition of power relations: “actions over potential actions”. <br />I argue, somewhat polemically, that Foucault’s hermeneutics of power still involves a teleological violence, dependent on a polemological representation of human relations as essentially instrumental: this resembles what Derrida names, in “Heidegger’s Ear”, an “anthropolemology”. However, I show that all conceptualisation of power implies its self-deconstruction. This self-deconstructive (or autoimmune) structure supposes an archi-originary unpower prior to power: power presupposes an excess within power, an excessive force, another violence making it both possible and impossible. There is something within power located “beyond the power principle” (Derrida). This (self-)excess signifies a limitless resistantiality co-extensive with power-relationality. It also allows the reversal of pólemos into its opposite, as unpower opens politics and warfare to the messianic call of a pre-political, pre-ontological disruption: the archi-originary force of différance. This force, unconditional, challenges Foucault’s conceptualisations of power, suggesting an originary performativity located before or beyond hermeneutics of power-knowledge, disrupting theoreticity as well as empiricity by pointing to their ontological complicity.<br />The bulk of this essay is dedicated to sketching the theoretical implications of this deconstructive reading of Foucault with respect to the methodology and conceptuality of political science and social theory.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/11958275" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="89514949ef6cb8b606acfec91a3e90fd" rel="nofollow" data-download="{"attachment_id":63286010,"asset_id":11958275,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/63286010/download_file?st=MTczMjc2MTcyNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="2357791" href="https://uai.academia.edu/T_C_Mercier">Thomas Clément MERCIER</a><script data-card-contents-for-user="2357791" type="text/json">{"id":2357791,"first_name":"Thomas Clément","last_name":"MERCIER","domain_name":"uai","page_name":"T_C_Mercier","display_name":"Thomas Clément MERCIER","profile_url":"https://uai.academia.edu/T_C_Mercier?f_ri=12040","photo":"https://0.academia-photos.com/2357791/743316/55133078/s65_thomas_cl_ment.mercier.jpg"}</script></span></span></li><li class="js-paper-rank-work_11958275 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="11958275"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 11958275, container: ".js-paper-rank-work_11958275", }); 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When separated from their source, sounds seem to manifest transcendent realms, divine powers, or supernatural... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_11590456" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Sound coming from outside the field of vision, from somewhere beyond, holds a privileged place in the Western imagination. When separated from their source, sounds seem to manifest transcendent realms, divine powers, or supernatural forces. According to legend, the philosopher Pythagoras lectured to his disciples from behind a veil, and two thousand years later, in the age of absolute music, listeners were similarly fascinated with disembodied sounds, employing various techniques to isolate sounds from their sources. With recording and radio came spatial and temporal separation of sounds from sources, and new ways of composing music. <br /> <br />Sound Unseen: Acousmatic Sound in Theory and Practice explores the phenomenon of acousmatic sound. An unusual and neglected word, "acousmatic" was first introduced into modern parlance in the mid-1960s by avant garde composer of musique concrète Pierre Schaeffer to describe the experience of hearing a sound without seeing its cause. Working through, and often against, Schaeffer's ideas, Brian Kane presents a powerful argument for the central yet overlooked role of acousmatic sound in music aesthetics, sound studies, literature, philosophy and the history of the senses. Kane investigates acousmatic sound from a number of methodological perspectives -- historical, cultural, philosophical and musical -- and provides a framework that makes sense of the many surprising and paradoxical ways that unseen sound has been understood. Finely detailed and thoroughly researched, Sound Unseen pursues unseen sounds through a stunning array of cases -- from Bayreuth to Kafka's "Burrow," Apollinaire to Zizek, music and metaphysics to architecture and automata, and from Pythagoras to the present -- to offer the definitive account of acousmatic sound in theory and practice. <br /> <br />The first major study in English of Pierre Schaeffer's theory of "acousmatics," Sound Unseen is an essential text for scholars of philosophy of music, electronic music, sound studies, and the history of the senses.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/11590456" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="c9b91bce805bf9789655bde6540d9f81" rel="nofollow" data-download="{"attachment_id":37883792,"asset_id":11590456,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/37883792/download_file?st=MTczMjc2MTcyNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="28161771" href="https://yale.academia.edu/BrianKane">Brian Kane</a><script data-card-contents-for-user="28161771" type="text/json">{"id":28161771,"first_name":"Brian","last_name":"Kane","domain_name":"yale","page_name":"BrianKane","display_name":"Brian Kane","profile_url":"https://yale.academia.edu/BrianKane?f_ri=12040","photo":"https://0.academia-photos.com/28161771/8169811/9142873/s65_brian.kane.jpg_oh_a6888a687ed2d7e2237404e260933179_oe_55a9099b___gda___1437314852_1cfdb9eb7d19e2c16e0961edba70c009"}</script></span></span></li><li class="js-paper-rank-work_11590456 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="11590456"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 11590456, container: ".js-paper-rank-work_11590456", }); 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$(".js-view-count[data-work-id=11590456]").text(description); $(".js-view-count-work_11590456").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_11590456").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="11590456"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">13</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="687" href="https://www.academia.edu/Documents/in/Musicology">Musicology</a>, <script data-card-contents-for-ri="687" type="text/json">{"id":687,"name":"Musicology","url":"https://www.academia.edu/Documents/in/Musicology?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="4401" href="https://www.academia.edu/Documents/in/Jean-Luc_Nancy">Jean-Luc Nancy</a>, <script data-card-contents-for-ri="4401" type="text/json">{"id":4401,"name":"Jean-Luc Nancy","url":"https://www.academia.edu/Documents/in/Jean-Luc_Nancy?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="7212" href="https://www.academia.edu/Documents/in/Sound_studies">Sound studies</a>, <script data-card-contents-for-ri="7212" type="text/json">{"id":7212,"name":"Sound studies","url":"https://www.academia.edu/Documents/in/Sound_studies?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="8436" href="https://www.academia.edu/Documents/in/Edmund_Husserl">Edmund Husserl</a><script data-card-contents-for-ri="8436" type="text/json">{"id":8436,"name":"Edmund Husserl","url":"https://www.academia.edu/Documents/in/Edmund_Husserl?f_ri=12040","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=11590456]'), work: {"id":11590456,"title":"Sound Unseen","created_at":"2015-03-22T13:35:06.166-07:00","url":"https://www.academia.edu/11590456/Sound_Unseen?f_ri=12040","dom_id":"work_11590456","summary":"Sound coming from outside the field of vision, from somewhere beyond, holds a privileged place in the Western imagination. When separated from their source, sounds seem to manifest transcendent realms, divine powers, or supernatural forces. According to legend, the philosopher Pythagoras lectured to his disciples from behind a veil, and two thousand years later, in the age of absolute music, listeners were similarly fascinated with disembodied sounds, employing various techniques to isolate sounds from their sources. With recording and radio came spatial and temporal separation of sounds from sources, and new ways of composing music.\r\n\r\nSound Unseen: Acousmatic Sound in Theory and Practice explores the phenomenon of acousmatic sound. An unusual and neglected word, \"acousmatic\" was first introduced into modern parlance in the mid-1960s by avant garde composer of musique concrète Pierre Schaeffer to describe the experience of hearing a sound without seeing its cause. Working through, and often against, Schaeffer's ideas, Brian Kane presents a powerful argument for the central yet overlooked role of acousmatic sound in music aesthetics, sound studies, literature, philosophy and the history of the senses. Kane investigates acousmatic sound from a number of methodological perspectives -- historical, cultural, philosophical and musical -- and provides a framework that makes sense of the many surprising and paradoxical ways that unseen sound has been understood. Finely detailed and thoroughly researched, Sound Unseen pursues unseen sounds through a stunning array of cases -- from Bayreuth to Kafka's \"Burrow,\" Apollinaire to Zizek, music and metaphysics to architecture and automata, and from Pythagoras to the present -- to offer the definitive account of acousmatic sound in theory and practice. \r\n\r\nThe first major study in English of Pierre Schaeffer's theory of \"acousmatics,\" Sound Unseen is an essential text for scholars of philosophy of music, electronic music, sound studies, and the history of the senses.","downloadable_attachments":[{"id":37883792,"asset_id":11590456,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":28161771,"first_name":"Brian","last_name":"Kane","domain_name":"yale","page_name":"BrianKane","display_name":"Brian Kane","profile_url":"https://yale.academia.edu/BrianKane?f_ri=12040","photo":"https://0.academia-photos.com/28161771/8169811/9142873/s65_brian.kane.jpg_oh_a6888a687ed2d7e2237404e260933179_oe_55a9099b___gda___1437314852_1cfdb9eb7d19e2c16e0961edba70c009"}],"research_interests":[{"id":687,"name":"Musicology","url":"https://www.academia.edu/Documents/in/Musicology?f_ri=12040","nofollow":false},{"id":4401,"name":"Jean-Luc Nancy","url":"https://www.academia.edu/Documents/in/Jean-Luc_Nancy?f_ri=12040","nofollow":false},{"id":7212,"name":"Sound studies","url":"https://www.academia.edu/Documents/in/Sound_studies?f_ri=12040","nofollow":false},{"id":8436,"name":"Edmund Husserl","url":"https://www.academia.edu/Documents/in/Edmund_Husserl?f_ri=12040","nofollow":false},{"id":8437,"name":"Martin Heidegger","url":"https://www.academia.edu/Documents/in/Martin_Heidegger?f_ri=12040"},{"id":8446,"name":"Franz Kafka","url":"https://www.academia.edu/Documents/in/Franz_Kafka?f_ri=12040"},{"id":9720,"name":"Philosophy of Music","url":"https://www.academia.edu/Documents/in/Philosophy_of_Music?f_ri=12040"},{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040"},{"id":19016,"name":"Pythagoreanism","url":"https://www.academia.edu/Documents/in/Pythagoreanism?f_ri=12040"},{"id":33431,"name":"Acousmatic","url":"https://www.academia.edu/Documents/in/Acousmatic?f_ri=12040"},{"id":43728,"name":"Pierre Schaeffer","url":"https://www.academia.edu/Documents/in/Pierre_Schaeffer?f_ri=12040"},{"id":153277,"name":"Phantasmagoria","url":"https://www.academia.edu/Documents/in/Phantasmagoria?f_ri=12040"},{"id":1192457,"name":"Luc Ferrari","url":"https://www.academia.edu/Documents/in/Luc_Ferrari?f_ri=12040"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card 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href="https://www.academia.edu/Documents/in/Art_History">Art History</a>, <script data-card-contents-for-ri="915" type="text/json">{"id":915,"name":"Art History","url":"https://www.academia.edu/Documents/in/Art_History?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="1386" href="https://www.academia.edu/Documents/in/Art_Theory">Art Theory</a>, <script data-card-contents-for-ri="1386" type="text/json">{"id":1386,"name":"Art Theory","url":"https://www.academia.edu/Documents/in/Art_Theory?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="8330" href="https://www.academia.edu/Documents/in/Walter_Benjamin">Walter Benjamin</a><script data-card-contents-for-ri="8330" type="text/json">{"id":8330,"name":"Walter Benjamin","url":"https://www.academia.edu/Documents/in/Walter_Benjamin?f_ri=12040","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: 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Diseño","url":"https://www.academia.edu/Documents/in/Dibujo_para_las_Artes_y_el_Diseno?f_ri=12040"},{"id":551195,"name":"Phylosophy of arts","url":"https://www.academia.edu/Documents/in/Phylosophy_of_arts?f_ri=12040"},{"id":1119173,"name":"Henri Fantin-Latour","url":"https://www.academia.edu/Documents/in/Henri_Fantin-Latour?f_ri=12040"},{"id":1222774,"name":"Continental Philosophy and Aesthetics","url":"https://www.academia.edu/Documents/in/Continental_Philosophy_and_Aesthetics?f_ri=12040"},{"id":1400083,"name":"Estetica Y Teoria Del Arte","url":"https://www.academia.edu/Documents/in/Estetica_Y_Teoria_Del_Arte-1?f_ri=12040"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_64312555" data-work_id="64312555" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/64312555/Poetics_and_the_Gift_Preface_Rosenthal">Poetics and the Gift, Preface, Rosenthal</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Using a broad, comparative approach, this study shows how the figure of the gift structures poetic discourse and does so from the age of Homer up through twenty-first century conceptual poetics. Beginning from a. new interpretation of... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_64312555" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Using a broad, comparative approach, this study shows how the figure of the gift structures poetic discourse and does so from the age of Homer up through twenty-first century conceptual poetics. Beginning from a. new interpretation of Derrida's writings on the gift, Rosenthal argues that this ambivalent figure names at one and the same time poetry's most extreme aneconomic privilege and the point of its closest contact with the interested exchange of the market. In this way, the gift conducts material relays of patronage and theories of poetic origination in genius, inspiration and imagination. Poetics and the Gift capitalizes on this double function in order to read material historical accounts of poetry alongside philosophical and poetic ones.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/64312555" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="2a38bd967d7eb838915ef3267164f892" rel="nofollow" data-download="{"attachment_id":80830085,"asset_id":64312555,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/80830085/download_file?st=MTczMjc2MTcyNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="10107194" href="https://tamu.academia.edu/tamuacademiaedu">Adam R Rosenthal</a><script data-card-contents-for-user="10107194" type="text/json">{"id":10107194,"first_name":"Adam","last_name":"Rosenthal","domain_name":"tamu","page_name":"tamuacademiaedu","display_name":"Adam R Rosenthal","profile_url":"https://tamu.academia.edu/tamuacademiaedu?f_ri=12040","photo":"https://0.academia-photos.com/10107194/9038653/115186736/s65_adam.rosenthal.png"}</script></span></span></li><li class="js-paper-rank-work_64312555 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="64312555"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 64312555, container: ".js-paper-rank-work_64312555", }); });</script></li><li class="js-percentile-work_64312555 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 64312555; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_64312555"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_64312555 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="64312555"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 64312555; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=64312555]").text(description); $(".js-view-count-work_64312555").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_64312555").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="64312555"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">11</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="803" href="https://www.academia.edu/Documents/in/Philosophy">Philosophy</a>, <script data-card-contents-for-ri="803" type="text/json">{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="2326" href="https://www.academia.edu/Documents/in/Nineteenth_Century_Studies">Nineteenth Century Studies</a>, <script data-card-contents-for-ri="2326" type="text/json">{"id":2326,"name":"Nineteenth Century Studies","url":"https://www.academia.edu/Documents/in/Nineteenth_Century_Studies?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="5960" href="https://www.academia.edu/Documents/in/Continental_Philosophy">Continental Philosophy</a>, <script data-card-contents-for-ri="5960" type="text/json">{"id":5960,"name":"Continental Philosophy","url":"https://www.academia.edu/Documents/in/Continental_Philosophy?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="7888" href="https://www.academia.edu/Documents/in/Literary_Theory">Literary Theory</a><script data-card-contents-for-ri="7888" type="text/json">{"id":7888,"name":"Literary Theory","url":"https://www.academia.edu/Documents/in/Literary_Theory?f_ri=12040","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=64312555]'), work: {"id":64312555,"title":"Poetics and the Gift, Preface, Rosenthal","created_at":"2021-12-15T07:52:25.633-08:00","url":"https://www.academia.edu/64312555/Poetics_and_the_Gift_Preface_Rosenthal?f_ri=12040","dom_id":"work_64312555","summary":"Using a broad, comparative approach, this study shows how the figure of the gift structures poetic discourse and does so from the age of Homer up through twenty-first century conceptual poetics. Beginning from a. new interpretation of Derrida's writings on the gift, Rosenthal argues that this ambivalent figure names at one and the same time poetry's most extreme aneconomic privilege and the point of its closest contact with the interested exchange of the market. In this way, the gift conducts material relays of patronage and theories of poetic origination in genius, inspiration and imagination. 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Kohav</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">A collection of essays that explores the many dimensions of the mystical, including personal, theoretical, and historical. Kohav, a professor of philosophy at the Metropolitan State College of Denver and the editor of this collection,... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_40182026" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">A collection of essays that explores the many dimensions of the mystical, including personal, theoretical, and historical. <br /> <br />Kohav, a professor of philosophy at the Metropolitan State College of Denver and the editor of this collection, provocatively asks why mysticism is such an "objectionable" topic and considered intellectually disreputable. Borrowing from Jacques Derrida's distinction between aporia (or unsolvable confusion) and a solvable problem, the author suggests mystical phenomena are better understood through the lens of mysterium, that which is beyond the categories of reason and can only be captured by dint of intuition and personal experience. In fact, the contributors to this intellectually kaleidoscopic volume present several autobiographical accounts of precisely such an encounter with the mystically inscrutable. For example, in one essay, Gregory M. Nixon relates "the shattering moment in my life when I awoke from the dream of self to find being as part of the living world and not in my head." The religious dimensions of mystical experience are also explored: Buddhist, Christian, and Judaic texts, including the Bible, are examined to explicate and compare their divergent interpretations. Contributor Jacob Rump argues that the ineffable is central to Wittgenstein's worldview, and Ori Z. Soltes contends that philosophers like Socrates and Spinoza, famous for their valorization of reason, are incomprehensible without also considering the limits they impose on reason and the value they assign to ineffable experience. The collection is precisely as multidisciplinary as billed. It includes a wealth of varying perspectives, both personal and scholarly. Furthermore, the book examines the application of these ideas to contemporary debates. Richard H. Jones, for instance, challenges that mysticism and science ultimately converge into a single explanatory whole. The prose can be prohibitively dense--much of it is written in a jargon-laden academic parlance--and the book is not intended for a popular audience. Within a remarkably technical discussion of the proper interpretive approach to sacred texts, contributor Brian Lancaster declares: "For these reasons I propose incorporating a hermeneutic component to extend the integration of neuroscientific and phenomenological data that defines neurophenomenology." However, Kohav's anthology is still a stimulating tour of the subject, philosophically enthralling and wide reaching. An engrossing, diverse collection of takes on mystical phenomena.                                                          <br />                                                                      - Kirkus Reviews <br /> <br />The volume investigates the question of meaning of mystical phenomena and, conversely, queries the concept of “meaning” itself, via insights afforded by mystical experiences. The collection brings together researchers from such disparate fields as philosophy, psychology, history of religion, cognitive poetics, and semiotics, in an effort to ascertain the question of mysticism’s meaning through pertinent, up-to-date multidisciplinarity. The discussion commences with Editor’s Introduction that probes persistent questions of complexity as well as perplexity of mysticism and the reasons why problematizing mysticism leads to even greater enigmas. One thread within the volume provides the contextual framework for continuing fascination of mysticism that includes a consideration of several historical traditions as well as personal accounts of mystical experiences: Two contributions showcase ancient Egyptian and ancient Israelite involvements with mystical alterations of consciousness and Christianity’s origins being steeped in mystical praxis; and four essays highlight mysticism’s formative presence in Chinese traditions and Tibetan Buddhism as well as medieval Judaism and Kabbalah mysticism. A second, more overarching strand within the volume is concerned with multidisciplinary investigations of the phenomenon of mysticism, including philosophical, psychological, cognitive, and semiotic analyses. To this effect, the volume explores the question of philosophy’s relation to mysticism and vice versa, together with a Wittgensteinian nexus between mysticism, facticity, and truth; language mysticism and “supernormal meaning” engendered by certain mystical states; and a semiotic scrutiny of some mystical experiences and their ineffability. Finally, the volume includes an assessment of the so-called New Age authors’ contention of the convergence of scientific and mystical claims about reality. The above two tracks are appended with personal, contemporary accounts of mystical experiences, in the Prologue; and a futuristic envisioning, as a fictitious chronicle from the time-to-come, of life without things mystical, in the Postscript. The volume contains thirteen chapters; its international contributors are based in Canada, United Kingdom, and the United States.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/40182026" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="b6e61b32723ebdff6c1009e8f53f8a6e" rel="nofollow" data-download="{"attachment_id":60404886,"asset_id":40182026,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/60404886/download_file?st=MTczMjc2MTcyNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="2411565" href="https://msudenver.academia.edu/AlexSKohav">Alex Shalom Kohav</a><script data-card-contents-for-user="2411565" type="text/json">{"id":2411565,"first_name":"Alex Shalom","last_name":"Kohav","domain_name":"msudenver","page_name":"AlexSKohav","display_name":"Alex Shalom Kohav","profile_url":"https://msudenver.academia.edu/AlexSKohav?f_ri=12040","photo":"https://0.academia-photos.com/2411565/1017585/89290404/s65_alex_s..kohav.png"}</script></span></span><span class="u-displayInlineBlock InlineList-item-text"> and <span class="u-textDecorationUnderline u-clickable InlineList-item-text js-work-more-authors-40182026">+4</span><div class="hidden js-additional-users-40182026"><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://brocku.academia.edu/harryhunt">harry hunt</a></span></div><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://athabascau.academia.edu/BurtVoorhees">Burt Voorhees</a></span></div><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://webplus.academia.edu/GregoryNixon">Gregory M Nixon</a></span></div><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://uqar.academia.edu/LouisH%C3%A9bert">Louis Hébert</a></span></div></div></span><script>(function(){ var popoverSettings = { el: $('.js-work-more-authors-40182026'), placement: 'bottom', hide_delay: 200, html: true, content: function(){ return $('.js-additional-users-40182026').html(); } } new HoverPopover(popoverSettings); })();</script></li><li class="js-paper-rank-work_40182026 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="40182026"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 40182026, container: ".js-paper-rank-work_40182026", }); });</script></li><li class="js-percentile-work_40182026 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40182026; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_40182026"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_40182026 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="40182026"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40182026; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40182026]").text(description); $(".js-view-count-work_40182026").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_40182026").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="40182026"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">14</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="98" href="https://www.academia.edu/Documents/in/Semiotics">Semiotics</a>, <script data-card-contents-for-ri="98" type="text/json">{"id":98,"name":"Semiotics","url":"https://www.academia.edu/Documents/in/Semiotics?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="902" href="https://www.academia.edu/Documents/in/Philosophy_Of_Religion">Philosophy Of Religion</a>, <script data-card-contents-for-ri="902" type="text/json">{"id":902,"name":"Philosophy Of Religion","url":"https://www.academia.edu/Documents/in/Philosophy_Of_Religion?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="2190" href="https://www.academia.edu/Documents/in/Chinese_Studies">Chinese Studies</a>, <script data-card-contents-for-ri="2190" type="text/json">{"id":2190,"name":"Chinese Studies","url":"https://www.academia.edu/Documents/in/Chinese_Studies?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="4263" href="https://www.academia.edu/Documents/in/Christian_Mysticism">Christian Mysticism</a><script data-card-contents-for-ri="4263" type="text/json">{"id":4263,"name":"Christian Mysticism","url":"https://www.academia.edu/Documents/in/Christian_Mysticism?f_ri=12040","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=40182026]'), work: {"id":40182026,"title":"Mysticism and Meaning: Multidisciplinary Perspectives, edited by Alex S. Kohav","created_at":"2019-08-26T20:09:33.353-07:00","url":"https://www.academia.edu/40182026/Mysticism_and_Meaning_Multidisciplinary_Perspectives_edited_by_Alex_S_Kohav?f_ri=12040","dom_id":"work_40182026","summary":" A collection of essays that explores the many dimensions of the mystical, including personal, theoretical, and historical.\r\n\r\nKohav, a professor of philosophy at the Metropolitan State College of Denver and the editor of this collection, provocatively asks why mysticism is such an \"objectionable\" topic and considered intellectually disreputable. Borrowing from Jacques Derrida's distinction between aporia (or unsolvable confusion) and a solvable problem, the author suggests mystical phenomena are better understood through the lens of mysterium, that which is beyond the categories of reason and can only be captured by dint of intuition and personal experience. In fact, the contributors to this intellectually kaleidoscopic volume present several autobiographical accounts of precisely such an encounter with the mystically inscrutable. For example, in one essay, Gregory M. Nixon relates \"the shattering moment in my life when I awoke from the dream of self to find being as part of the living world and not in my head.\" The religious dimensions of mystical experience are also explored: Buddhist, Christian, and Judaic texts, including the Bible, are examined to explicate and compare their divergent interpretations. Contributor Jacob Rump argues that the ineffable is central to Wittgenstein's worldview, and Ori Z. Soltes contends that philosophers like Socrates and Spinoza, famous for their valorization of reason, are incomprehensible without also considering the limits they impose on reason and the value they assign to ineffable experience. The collection is precisely as multidisciplinary as billed. It includes a wealth of varying perspectives, both personal and scholarly. Furthermore, the book examines the application of these ideas to contemporary debates. Richard H. Jones, for instance, challenges that mysticism and science ultimately converge into a single explanatory whole. The prose can be prohibitively dense--much of it is written in a jargon-laden academic parlance--and the book is not intended for a popular audience. Within a remarkably technical discussion of the proper interpretive approach to sacred texts, contributor Brian Lancaster declares: \"For these reasons I propose incorporating a hermeneutic component to extend the integration of neuroscientific and phenomenological data that defines neurophenomenology.\" However, Kohav's anthology is still a stimulating tour of the subject, philosophically enthralling and wide reaching. An engrossing, diverse collection of takes on mystical phenomena. \r\n - Kirkus Reviews \r\n\r\nThe volume investigates the question of meaning of mystical phenomena and, conversely, queries the concept of “meaning” itself, via insights afforded by mystical experiences. The collection brings together researchers from such disparate fields as philosophy, psychology, history of religion, cognitive poetics, and semiotics, in an effort to ascertain the question of mysticism’s meaning through pertinent, up-to-date multidisciplinarity. The discussion commences with Editor’s Introduction that probes persistent questions of complexity as well as perplexity of mysticism and the reasons why problematizing mysticism leads to even greater enigmas. One thread within the volume provides the contextual framework for continuing fascination of mysticism that includes a consideration of several historical traditions as well as personal accounts of mystical experiences: Two contributions showcase ancient Egyptian and ancient Israelite involvements with mystical alterations of consciousness and Christianity’s origins being steeped in mystical praxis; and four essays highlight mysticism’s formative presence in Chinese traditions and Tibetan Buddhism as well as medieval Judaism and Kabbalah mysticism. A second, more overarching strand within the volume is concerned with multidisciplinary investigations of the phenomenon of mysticism, including philosophical, psychological, cognitive, and semiotic analyses. To this effect, the volume explores the question of philosophy’s relation to mysticism and vice versa, together with a Wittgensteinian nexus between mysticism, facticity, and truth; language mysticism and “supernormal meaning” engendered by certain mystical states; and a semiotic scrutiny of some mystical experiences and their ineffability. Finally, the volume includes an assessment of the so-called New Age authors’ contention of the convergence of scientific and mystical claims about reality. The above two tracks are appended with personal, contemporary accounts of mystical experiences, in the Prologue; and a futuristic envisioning, as a fictitious chronicle from the time-to-come, of life without things mystical, in the Postscript. The volume contains thirteen chapters; its international contributors are based in Canada, United Kingdom, and the United States. ","downloadable_attachments":[{"id":60404886,"asset_id":40182026,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":2411565,"first_name":"Alex Shalom","last_name":"Kohav","domain_name":"msudenver","page_name":"AlexSKohav","display_name":"Alex Shalom Kohav","profile_url":"https://msudenver.academia.edu/AlexSKohav?f_ri=12040","photo":"https://0.academia-photos.com/2411565/1017585/89290404/s65_alex_s..kohav.png"},{"id":136813,"first_name":"harry","last_name":"hunt","domain_name":"brocku","page_name":"harryhunt","display_name":"harry hunt","profile_url":"https://brocku.academia.edu/harryhunt?f_ri=12040","photo":"/images/s65_no_pic.png"},{"id":4011180,"first_name":"Burt","last_name":"Voorhees","domain_name":"athabascau","page_name":"BurtVoorhees","display_name":"Burt Voorhees","profile_url":"https://athabascau.academia.edu/BurtVoorhees?f_ri=12040","photo":"https://0.academia-photos.com/4011180/1521807/1850095/s65_burt.voorhees.jpg"},{"id":230925,"first_name":"Gregory","last_name":"Nixon","domain_name":"webplus","page_name":"GregoryNixon","display_name":"Gregory M Nixon","profile_url":"https://webplus.academia.edu/GregoryNixon?f_ri=12040","photo":"https://0.academia-photos.com/230925/51160/111969241/s65_gregory.nixon.jpg"},{"id":37786728,"first_name":"Louis","last_name":"Hébert","domain_name":"uqar","page_name":"LouisHébert","display_name":"Louis Hébert","profile_url":"https://uqar.academia.edu/LouisH%C3%A9bert?f_ri=12040","photo":"https://0.academia-photos.com/37786728/19977043/19767003/s65_louis.h_bert.jpg"}],"research_interests":[{"id":98,"name":"Semiotics","url":"https://www.academia.edu/Documents/in/Semiotics?f_ri=12040","nofollow":false},{"id":902,"name":"Philosophy Of Religion","url":"https://www.academia.edu/Documents/in/Philosophy_Of_Religion?f_ri=12040","nofollow":false},{"id":2190,"name":"Chinese Studies","url":"https://www.academia.edu/Documents/in/Chinese_Studies?f_ri=12040","nofollow":false},{"id":4263,"name":"Christian Mysticism","url":"https://www.academia.edu/Documents/in/Christian_Mysticism?f_ri=12040","nofollow":false},{"id":4264,"name":"Jewish Mysticism","url":"https://www.academia.edu/Documents/in/Jewish_Mysticism?f_ri=12040"},{"id":7322,"name":"Mysticism","url":"https://www.academia.edu/Documents/in/Mysticism?f_ri=12040"},{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040"},{"id":12344,"name":"Comparative Mysticism","url":"https://www.academia.edu/Documents/in/Comparative_Mysticism?f_ri=12040"},{"id":12349,"name":"Spirituality \u0026 Mysticism","url":"https://www.academia.edu/Documents/in/Spirituality_and_Mysticism?f_ri=12040"},{"id":40119,"name":"Mystical Theology","url":"https://www.academia.edu/Documents/in/Mystical_Theology?f_ri=12040"},{"id":71384,"name":"Ancient Mysteries","url":"https://www.academia.edu/Documents/in/Ancient_Mysteries?f_ri=12040"},{"id":115179,"name":"Comparative Mystical Literature","url":"https://www.academia.edu/Documents/in/Comparative_Mystical_Literature?f_ri=12040"},{"id":180247,"name":"Mystical experience","url":"https://www.academia.edu/Documents/in/Mystical_experience?f_ri=12040"},{"id":993654,"name":"Jewish Mysticism/Kababalah","url":"https://www.academia.edu/Documents/in/Jewish_Mysticism_Kababalah?f_ri=12040"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_47767615" data-work_id="47767615" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/47767615/Review_of_Deborah_Goldgabers_Speculative_Grammatology">Review of Deborah Goldgaber's Speculative Grammatology</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/47767615" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="f64c89bc7390764d6e3c5761cb34480a" rel="nofollow" data-download="{"attachment_id":66709379,"asset_id":47767615,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button 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Young","profile_url":"https://malta.academia.edu/NikiYoung?f_ri=12040","photo":"https://0.academia-photos.com/840642/296150/78431331/s65_niki.young.jpg"}</script></span></span></li><li class="js-paper-rank-work_47767615 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="47767615"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 47767615, container: ".js-paper-rank-work_47767615", }); });</script></li><li class="js-percentile-work_47767615 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 47767615; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = 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style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="47767615"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">4</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="4868" href="https://www.academia.edu/Documents/in/Deconstruction">Deconstruction</a>, <script data-card-contents-for-ri="4868" type="text/json">{"id":4868,"name":"Deconstruction","url":"https://www.academia.edu/Documents/in/Deconstruction?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="12040" href="https://www.academia.edu/Documents/in/Jacques_Derrida">Jacques Derrida</a>, <script data-card-contents-for-ri="12040" type="text/json">{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="38921" href="https://www.academia.edu/Documents/in/Speculative_Realism_Philosophy_">Speculative Realism (Philosophy)</a>, <script data-card-contents-for-ri="38921" type="text/json">{"id":38921,"name":"Speculative Realism (Philosophy)","url":"https://www.academia.edu/Documents/in/Speculative_Realism_Philosophy_?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="135533" href="https://www.academia.edu/Documents/in/Speculative_Materialism">Speculative Materialism</a><script data-card-contents-for-ri="135533" type="text/json">{"id":135533,"name":"Speculative Materialism","url":"https://www.academia.edu/Documents/in/Speculative_Materialism?f_ri=12040","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=47767615]'), work: {"id":47767615,"title":"Review of Deborah Goldgaber's Speculative Grammatology","created_at":"2021-04-28T06:09:09.517-07:00","url":"https://www.academia.edu/47767615/Review_of_Deborah_Goldgabers_Speculative_Grammatology?f_ri=12040","dom_id":"work_47767615","summary":null,"downloadable_attachments":[{"id":66709379,"asset_id":47767615,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":840642,"first_name":"Niki","last_name":"Young","domain_name":"malta","page_name":"NikiYoung","display_name":"Niki Young","profile_url":"https://malta.academia.edu/NikiYoung?f_ri=12040","photo":"https://0.academia-photos.com/840642/296150/78431331/s65_niki.young.jpg"}],"research_interests":[{"id":4868,"name":"Deconstruction","url":"https://www.academia.edu/Documents/in/Deconstruction?f_ri=12040","nofollow":false},{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040","nofollow":false},{"id":38921,"name":"Speculative Realism (Philosophy)","url":"https://www.academia.edu/Documents/in/Speculative_Realism_Philosophy_?f_ri=12040","nofollow":false},{"id":135533,"name":"Speculative Materialism","url":"https://www.academia.edu/Documents/in/Speculative_Materialism?f_ri=12040","nofollow":false}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_3650100" data-work_id="3650100" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/3650100/Massekhet_Keritot_Text_Translation_and_Commentary_A_Feminist_Commentary_on_the_Babylonian_Talmud">Massekhet Keritot. Text, Translation, and Commentary. 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type="text/json">{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="12040" href="https://www.academia.edu/Documents/in/Jacques_Derrida">Jacques Derrida</a>, <script data-card-contents-for-ri="12040" type="text/json">{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="17123" href="https://www.academia.edu/Documents/in/Democracy">Democracy</a><script data-card-contents-for-ri="17123" type="text/json">{"id":17123,"name":"Democracy","url":"https://www.academia.edu/Documents/in/Democracy?f_ri=12040","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=81072244]'), work: {"id":81072244,"title":"Against Autonomy: freedom as 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Il tema affrontato è la sovranità dell'uomo sul resto dei viventi, in particolare nei riguardi della discriminazione dell'animalità. Nei capitoli a seguire si... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_26834255" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">La tesi presenta inizialmente il pensiero di Jacques Derrida sull'animalità. Il tema affrontato è la sovranità dell'uomo sul resto dei viventi, in particolare nei riguardi della discriminazione dell'animalità. Nei capitoli a seguire si attua un'emancipazione dell'animalità e non dall'animalità come la corrente umanista voleva. Attraverso l'ontogenesi del concetto di "umanità" viene decostruito il costrutto che sorregge la soglia che divide l'uomo dagli animali, laddove essi partecipano all'animalità in maniere differenti. L'emergenza di questa composizione dei temi trattati si erge ad azione esemplare con cui Derrida, prima di morire, ha lasciato delle tracce da seguire durante il ricevimento del premio Adorno.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/26834255" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="fb1235bb1f7e49c0f759ed29e406160a" rel="nofollow" data-download="{"attachment_id":47106168,"asset_id":26834255,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/47106168/download_file?st=MTczMjc2MTcyNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="36980575" href="https://unibo.academia.edu/NicolaZengiaro">Nicola Zengiaro</a><script data-card-contents-for-user="36980575" type="text/json">{"id":36980575,"first_name":"Nicola","last_name":"Zengiaro","domain_name":"unibo","page_name":"NicolaZengiaro","display_name":"Nicola Zengiaro","profile_url":"https://unibo.academia.edu/NicolaZengiaro?f_ri=12040","photo":"https://0.academia-photos.com/36980575/10536325/117285963/s65_nicola.zengiaro.jpg"}</script></span></span></li><li class="js-paper-rank-work_26834255 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="26834255"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 26834255, container: ".js-paper-rank-work_26834255", }); 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class="clearfix u-pv7x u-mb0x js-work-card work_40047773" data-work_id="40047773" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/40047773/Narcissism">Narcissism</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Deriving from the myth of Narcissus, in which a beautiful youth falls in love with his own reflection, the concept of narcissism was given its first systematic treatment in Sigmund Freud's 1914 essay “On Narcissism.” Since Freud's account... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_40047773" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Deriving from the myth of Narcissus, in which a beautiful youth falls in love with his own reflection, the concept of narcissism was given its first systematic treatment in Sigmund Freud's 1914 essay “On Narcissism.” Since Freud's account of narcissism remains the starting point for most subsequent discussions of the topic, this entry begins with a brief summary of Freud's views before moving on to consider some of the major questions that have consistently arisen in philosophical treatments of narcissism and self‐love. How ought we to draw the line between healthy self‐esteem and pathological narcissism? Given the apparently ubiquitous presence of “the dear self” (to use Kant's term) in human consciousness, what would it mean to cultivate a truly nonnarcissistic concern for others, and is such a thing possible – or even desirable?</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/40047773" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="1756c9dc553a48ee53f6f6a19c40fd55" rel="nofollow" data-download="{"attachment_id":60246934,"asset_id":40047773,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/60246934/download_file?st=MTczMjc2MTcyNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="2412657" href="https://sewanee.academia.edu/MarkHopwood">Mark Hopwood</a><script data-card-contents-for-user="2412657" type="text/json">{"id":2412657,"first_name":"Mark","last_name":"Hopwood","domain_name":"sewanee","page_name":"MarkHopwood","display_name":"Mark Hopwood","profile_url":"https://sewanee.academia.edu/MarkHopwood?f_ri=12040","photo":"https://0.academia-photos.com/2412657/756755/28314082/s65_mark.hopwood.jpg"}</script></span></span></li><li class="js-paper-rank-work_40047773 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="40047773"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 40047773, container: ".js-paper-rank-work_40047773", }); 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$(".js-view-count[data-work-id=40047773]").text(description); $(".js-view-count-work_40047773").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_40047773").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="40047773"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">19</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="221" href="https://www.academia.edu/Documents/in/Psychology">Psychology</a>, <script data-card-contents-for-ri="221" type="text/json">{"id":221,"name":"Psychology","url":"https://www.academia.edu/Documents/in/Psychology?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="814" href="https://www.academia.edu/Documents/in/Ethics">Ethics</a>, <script data-card-contents-for-ri="814" type="text/json">{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="2019" href="https://www.academia.edu/Documents/in/Aristotle">Aristotle</a>, <script data-card-contents-for-ri="2019" type="text/json">{"id":2019,"name":"Aristotle","url":"https://www.academia.edu/Documents/in/Aristotle?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="7265" href="https://www.academia.edu/Documents/in/Luce_Irigaray">Luce Irigaray</a><script data-card-contents-for-ri="7265" type="text/json">{"id":7265,"name":"Luce Irigaray","url":"https://www.academia.edu/Documents/in/Luce_Irigaray?f_ri=12040","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=40047773]'), work: {"id":40047773,"title":"Narcissism","created_at":"2019-08-09T10:20:29.098-07:00","url":"https://www.academia.edu/40047773/Narcissism?f_ri=12040","dom_id":"work_40047773","summary":"Deriving from the myth of Narcissus, in which a beautiful youth falls in love with his own reflection, the concept of narcissism was given its first systematic treatment in Sigmund Freud's 1914 essay “On Narcissism.” Since Freud's account of narcissism remains the starting point for most subsequent discussions of the topic, this entry begins with a brief summary of Freud's views before moving on to consider some of the major questions that have consistently arisen in philosophical treatments of narcissism and self‐love. How ought we to draw the line between healthy self‐esteem and pathological narcissism? Given the apparently ubiquitous presence of “the dear self” (to use Kant's term) in human consciousness, what would it mean to cultivate a truly nonnarcissistic concern for others, and is such a thing possible – or even desirable?","downloadable_attachments":[{"id":60246934,"asset_id":40047773,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":2412657,"first_name":"Mark","last_name":"Hopwood","domain_name":"sewanee","page_name":"MarkHopwood","display_name":"Mark Hopwood","profile_url":"https://sewanee.academia.edu/MarkHopwood?f_ri=12040","photo":"https://0.academia-photos.com/2412657/756755/28314082/s65_mark.hopwood.jpg"}],"research_interests":[{"id":221,"name":"Psychology","url":"https://www.academia.edu/Documents/in/Psychology?f_ri=12040","nofollow":false},{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=12040","nofollow":false},{"id":2019,"name":"Aristotle","url":"https://www.academia.edu/Documents/in/Aristotle?f_ri=12040","nofollow":false},{"id":7265,"name":"Luce Irigaray","url":"https://www.academia.edu/Documents/in/Luce_Irigaray?f_ri=12040","nofollow":false},{"id":7615,"name":"Narcissism (Psychology)","url":"https://www.academia.edu/Documents/in/Narcissism_Psychology_?f_ri=12040"},{"id":8338,"name":"Jacques Lacan","url":"https://www.academia.edu/Documents/in/Jacques_Lacan?f_ri=12040"},{"id":8411,"name":"Émmanuel Lévinas","url":"https://www.academia.edu/Documents/in/%C3%89mmanuel_L%C3%A9vinas?f_ri=12040"},{"id":8487,"name":"Sigmund Freud","url":"https://www.academia.edu/Documents/in/Sigmund_Freud?f_ri=12040"},{"id":10711,"name":"Augustine","url":"https://www.academia.edu/Documents/in/Augustine?f_ri=12040"},{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040"},{"id":16031,"name":"Immanuel Kant","url":"https://www.academia.edu/Documents/in/Immanuel_Kant?f_ri=12040"},{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=12040"},{"id":18900,"name":"Philosophy of Love","url":"https://www.academia.edu/Documents/in/Philosophy_of_Love?f_ri=12040"},{"id":32795,"name":"Iris Murdoch","url":"https://www.academia.edu/Documents/in/Iris_Murdoch?f_ri=12040"},{"id":75317,"name":"Narcissus","url":"https://www.academia.edu/Documents/in/Narcissus?f_ri=12040"},{"id":102639,"name":"Otto Kernberg","url":"https://www.academia.edu/Documents/in/Otto_Kernberg?f_ri=12040"},{"id":345886,"name":"Self-Love","url":"https://www.academia.edu/Documents/in/Self-Love?f_ri=12040"},{"id":473035,"name":"Harry Frankfurt","url":"https://www.academia.edu/Documents/in/Harry_Frankfurt?f_ri=12040"},{"id":834522,"name":"Heinz Kohut","url":"https://www.academia.edu/Documents/in/Heinz_Kohut?f_ri=12040"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_223404" data-work_id="223404" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/223404/Everything_Was_Forever_Until_It_Was_No_More_The_last_Soviet_generation">Everything Was Forever, Until It Was No More: The last Soviet generation</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Wayne Vucinic Book Prize 2007, "for the most important contribution to Russian, Eurasian, and East European studies in any discipline of the humanities or social sciences." Endorsement by Slavoj Zizek: "Alexei Yurchak's Everything... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_223404" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Wayne Vucinic Book Prize 2007, "for the most important contribution to Russian, Eurasian, and East European studies in any discipline of the humanities or social sciences."  <br /><br />Endorsement by Slavoj Zizek: <br /><br />"Alexei Yurchak's Everything Was Forever, Until It Was No More immediately seduced me by its very title with a profound philosophical implication that eternity is a historical category--things can be eternal for some time. The same spirit of paradox runs through the entire book--it renders in wonderful details the gradual disintegration of the Soviet system from within its ideological and cultural space, making visible all the hypocrisy and misery of this process. I consider Yurchak's book by far the best work about the late epoch of the Soviet Union--it is not just history, but a pleasure to read, a true work of art." (Slavoj Zizek, author of In Defense of Lost Causes)<br /><br />Abstract:<br /><br />Soviet socialism was based on paradoxes that were revealed by the peculiar experience of its collapse. To the people who lived in that system the collapse seemed both completely unexpected and completely unsurprising. At the moment of collapse it suddenly became obvious that Soviet life had always seemed simultaneously eternal and stagnating, vigorous and ailing, bleak and full of promise. Although these characteristics may appear mutually exclusive, in fact they were mutually constitutive. This book explores the paradoxes of Soviet life during the period of "late socialism" (1960s-1980s) through the eyes of the last Soviet generation.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/223404" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="61ffcaeac3b9bfa7d6ea28a250696f60" rel="nofollow" data-download="{"attachment_id":112356480,"asset_id":223404,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/112356480/download_file?st=MTczMjc2MTcyNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="149969" href="https://berkeley.academia.edu/AlexeiYurchak%D0%90%D0%BB%D0%B5%D0%BA%D1%81%D0%B5%D0%B9%D0%AE%D1%80%D1%87%D0%B0%D0%BA">Alexei Yurchak Алексей Юрчак</a><script data-card-contents-for-user="149969" type="text/json">{"id":149969,"first_name":"Alexei Yurchak","last_name":"Алексей Юрчак","domain_name":"berkeley","page_name":"AlexeiYurchakАлексейЮрчак","display_name":"Alexei Yurchak Алексей Юрчак","profile_url":"https://berkeley.academia.edu/AlexeiYurchak%D0%90%D0%BB%D0%B5%D0%BA%D1%81%D0%B5%D0%B9%D0%AE%D1%80%D1%87%D0%B0%D0%BA?f_ri=12040","photo":"https://0.academia-photos.com/149969/39594/162590101/s65_alexei_yurchak._.jpg"}</script></span></span></li><li class="js-paper-rank-work_223404 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="223404"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 223404, container: ".js-paper-rank-work_223404", }); 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$(".js-view-count[data-work-id=223404]").text(description); $(".js-view-count-work_223404").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_223404").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="223404"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">156</a>  </div><span class="InlineList-item-text u-textTruncate u-pl11x"><a class="InlineList-item-text" data-has-card-for-ri="94" href="https://www.academia.edu/Documents/in/Discourse_Analysis">Discourse Analysis</a>, <script data-card-contents-for-ri="94" type="text/json">{"id":94,"name":"Discourse Analysis","url":"https://www.academia.edu/Documents/in/Discourse_Analysis?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="98" href="https://www.academia.edu/Documents/in/Semiotics">Semiotics</a>, <script data-card-contents-for-ri="98" type="text/json">{"id":98,"name":"Semiotics","url":"https://www.academia.edu/Documents/in/Semiotics?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="188" href="https://www.academia.edu/Documents/in/Cultural_Studies">Cultural Studies</a>, <script data-card-contents-for-ri="188" type="text/json">{"id":188,"name":"Cultural Studies","url":"https://www.academia.edu/Documents/in/Cultural_Studies?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="206" href="https://www.academia.edu/Documents/in/Social_Change">Social Change</a><script data-card-contents-for-ri="206" type="text/json">{"id":206,"name":"Social Change","url":"https://www.academia.edu/Documents/in/Social_Change?f_ri=12040","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=223404]'), work: {"id":223404,"title":"Everything Was Forever, Until It Was No More: The last Soviet generation","created_at":"2010-03-25T11:08:17.330-07:00","url":"https://www.academia.edu/223404/Everything_Was_Forever_Until_It_Was_No_More_The_last_Soviet_generation?f_ri=12040","dom_id":"work_223404","summary":"Wayne Vucinic Book Prize 2007, \"for the most important contribution to Russian, Eurasian, and East European studies in any discipline of the humanities or social sciences.\" \n\nEndorsement by Slavoj Zizek: \n\n\"Alexei Yurchak's Everything Was Forever, Until It Was No More immediately seduced me by its very title with a profound philosophical implication that eternity is a historical category--things can be eternal for some time. The same spirit of paradox runs through the entire book--it renders in wonderful details the gradual disintegration of the Soviet system from within its ideological and cultural space, making visible all the hypocrisy and misery of this process. I consider Yurchak's book by far the best work about the late epoch of the Soviet Union--it is not just history, but a pleasure to read, a true work of art.\" (Slavoj Zizek, author of In Defense of Lost Causes)\n\nAbstract:\n\nSoviet socialism was based on paradoxes that were revealed by the peculiar experience of its collapse. To the people who lived in that system the collapse seemed both completely unexpected and completely unsurprising. At the moment of collapse it suddenly became obvious that Soviet life had always seemed simultaneously eternal and stagnating, vigorous and ailing, bleak and full of promise. Although these characteristics may appear mutually exclusive, in fact they were mutually constitutive. This book explores the paradoxes of Soviet life during the period of \"late socialism\" (1960s-1980s) through the eyes of the last Soviet generation.\n","downloadable_attachments":[{"id":112356480,"asset_id":223404,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":149969,"first_name":"Alexei Yurchak","last_name":"Алексей Юрчак","domain_name":"berkeley","page_name":"AlexeiYurchakАлексейЮрчак","display_name":"Alexei Yurchak Алексей Юрчак","profile_url":"https://berkeley.academia.edu/AlexeiYurchak%D0%90%D0%BB%D0%B5%D0%BA%D1%81%D0%B5%D0%B9%D0%AE%D1%80%D1%87%D0%B0%D0%BA?f_ri=12040","photo":"https://0.academia-photos.com/149969/39594/162590101/s65_alexei_yurchak._.jpg"}],"research_interests":[{"id":94,"name":"Discourse Analysis","url":"https://www.academia.edu/Documents/in/Discourse_Analysis?f_ri=12040","nofollow":false},{"id":98,"name":"Semiotics","url":"https://www.academia.edu/Documents/in/Semiotics?f_ri=12040","nofollow":false},{"id":188,"name":"Cultural 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In Before She Met Me, the fear of loss forms the subconscious of a... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_44814262" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">The loss of the beloved, the fear or experience of it, either because of death or other reasons has been a repeatedly occurring theme in the work of Julian Barnes. In Before She Met Me, the fear of loss forms the subconscious of a humorous and meticulous examination of obsessive jealousy, in Talking It Over and Love etc., it is analysed through deception, revenge and resentment. Even behind the apparent postmodernist strategies and playful tone of Flaubert's Parrot, there resides the story of a retired, bereaving narrator who is trying to overcome the recent death of his once infidel wife. Irony and humour have always been the main traits of Barnes, no matter how serious the issues he represented. However, since the publication of The Sense of an Ending in 2011, Barnes's novels have grown to be more melancholic and lyrical in tone and less humorous and playful in style. Barnes's latest novels-The Sense of an Ending (2011), Levels of Life (2013), The Noise of Time (2016) and The Only Story (2018)-all develop around an aged protagonist or narrator whose story unfolds in an ironically self-aware lyrical tone, which detaches Barnes from postmodernism. The writing style of Julian Barnes, as a mature novelist, gets plainer as his mood becomes more sentimental and melancholic. This paper examines Barnes's representation of mourning and melancholy in Levels of Life where he dedicates the last section to his bereavement process after the loss of his wife, Pat Kavanagh, and The Only Story where he offers the piercing and grim love story of Susan (48) and Paul (19). The concepts of mourning and melancholy will be analysed by reference to Freud's and Derrida's views to illustrate how Barnes subtly probes them in the two novels as an artist.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/44814262" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="20a6eeb45f11609ddd47fbbe744ae49f" rel="nofollow" data-download="{"attachment_id":65314093,"asset_id":44814262,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/65314093/download_file?st=MTczMjc2MTcyNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="3330958" href="https://aydin.academia.edu/ZekiyeAntakyalioglu">Zekiye Antakyalioglu</a><script data-card-contents-for-user="3330958" type="text/json">{"id":3330958,"first_name":"Zekiye","last_name":"Antakyalioglu","domain_name":"aydin","page_name":"ZekiyeAntakyalioglu","display_name":"Zekiye Antakyalioglu","profile_url":"https://aydin.academia.edu/ZekiyeAntakyalioglu?f_ri=12040","photo":"https://0.academia-photos.com/3330958/1115422/36344078/s65_zekiye.antakyalioglu.jpg"}</script></span></span></li><li class="js-paper-rank-work_44814262 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="44814262"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 44814262, container: ".js-paper-rank-work_44814262", }); 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$(".js-view-count[data-work-id=44814262]").text(description); $(".js-view-count-work_44814262").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_44814262").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="44814262"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">8</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="8104" href="https://www.academia.edu/Documents/in/Mourning">Mourning</a>, <script data-card-contents-for-ri="8104" type="text/json">{"id":8104,"name":"Mourning","url":"https://www.academia.edu/Documents/in/Mourning?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="8487" href="https://www.academia.edu/Documents/in/Sigmund_Freud">Sigmund Freud</a>, <script data-card-contents-for-ri="8487" type="text/json">{"id":8487,"name":"Sigmund Freud","url":"https://www.academia.edu/Documents/in/Sigmund_Freud?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="8850" href="https://www.academia.edu/Documents/in/Melancholy">Melancholy</a>, <script data-card-contents-for-ri="8850" type="text/json">{"id":8850,"name":"Melancholy","url":"https://www.academia.edu/Documents/in/Melancholy?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="12040" href="https://www.academia.edu/Documents/in/Jacques_Derrida">Jacques Derrida</a><script data-card-contents-for-ri="12040" type="text/json">{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=44814262]'), work: {"id":44814262,"title":"Mourning and Melancholy in Julian Barnes's Levels of Life and The Only Story","created_at":"2021-01-01T10:23:03.460-08:00","url":"https://www.academia.edu/44814262/Mourning_and_Melancholy_in_Julian_Barness_Levels_of_Life_and_The_Only_Story?f_ri=12040","dom_id":"work_44814262","summary":"The loss of the beloved, the fear or experience of it, either because of death or other reasons has been a repeatedly occurring theme in the work of Julian Barnes. 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Barnes's latest novels-The Sense of an Ending (2011), Levels of Life (2013), The Noise of Time (2016) and The Only Story (2018)-all develop around an aged protagonist or narrator whose story unfolds in an ironically self-aware lyrical tone, which detaches Barnes from postmodernism. The writing style of Julian Barnes, as a mature novelist, gets plainer as his mood becomes more sentimental and melancholic. This paper examines Barnes's representation of mourning and melancholy in Levels of Life where he dedicates the last section to his bereavement process after the loss of his wife, Pat Kavanagh, and The Only Story where he offers the piercing and grim love story of Susan (48) and Paul (19). 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İnsanlık tarihinin en önemli sorunsallarından bir tanesi yabancılaşmadır.... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_38251983" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Çalışmanın, alan çalışması ve sonuç bölümlerini de kapsayan tam metnine; <a href="https://tez.yok.gov.tr/UlusalTezMerkezi/tezSorguSonucYeni.jsp" rel="nofollow">https://tez.yok.gov.tr/UlusalTezMerkezi/tezSorguSonucYeni.jsp</a> adresinden ulaşılabilir. <br /><br />İnsanlık tarihinin en önemli sorunsallarından bir tanesi yabancılaşmadır. Yabancılaşma kavramı nesne ve özne veya özne ve özne arasındaki kopukluktan kaynaklanır. Yani yabancılaşma temel olarak kopukluk ve ayrım temellidir. Aidiyet kavramı ise ilişkisellik olarak tanımlanmaktadır. Dolayısıyla iki kavram birbirinin zıttıdır ve birbirinden beslenmektedir.<br />Aidiyet ve mekan, birbiri içerisine geçmiş iki kavramdır. Bu iki kavramdan ayrıksı olarak düşünülemeyecek olan ise toplum bilim, yani sosyolojidir. Sosyoloji içerisinde barındırdığı toplumsal dinamikler ile şekillenerek, kent kavramının en büyük girdilerinden biri olmuştur. Bir diğer girdi ise mekandır. Dolayısıyla; yabancılaşma olgusu, bu kavramlar çerçevesinde incelenebilir. Çalışmanın, başlıca sorunsalı ve sebebi yabancılaşma kavramıdır.<br />Kent ve yabancılaşma ilişkisi içerisinde sosyolojik, antropolojik ve politik etmenler barındırmaktadır. Aynı şekilde mekan kavramı da bahsedilen etmenler ile şekillenmektedir. Çalışmada; bu bakış ile mekan, aidiyet ve yabancılaşma üçlemesi arasındaki ilişkiler incelenmektedir. <br />Öncelikle, aidiyet kavramına bakış açısını açıklamak amacıyla teorik incelemeler yapılmıştır. Mekan aidiyeti teorileri ile tezin teorisi birleştirilerek kavramsal tavır vurgulanmıştır. Aidiyet olgusu, mekanın barındırdığı sosyolojik, fenomenolojik ve düşünsel ögeler eklenerek irdelenmiştir. Bunlar; ben ve biz ile ben ve onlar kavramlarıdır. Ben ve biz ediminden ben ve onlar edimine geçiş; ilintili olma durumundan yabancı olma duruma geçişi anlatmaktadır. Çalışmada; aidiyet ve mekanın ben ve biz ediminden, ben ve onlar edimine geçişindeki rolü tartışılmıştır. <br />Teorik altyapıdaki bir başka etmen; egemenlik alanı (territoriality), savunulan alan (defensible space), kendileme (communal personalization) ve mahremiyet gibi sosyo-mekansal davranış teorileridir. Bahsedilen sosyo-mekansal davranışların mekan aidiyeti üzerindeki etkileri, literatür taraması sonucu açığa çıkartılmıştır. <br />Tüm bu çalışma, aidiyet yoksunluğunun ve yabancılaşma olgusunun en çok görüldüğü il olan İstanbul içerisinde yapılan alan çalışması ile incelenmiştir. Alan çalışması İstanbul’un Zeyrek mahallesinde yapılmıştır. Zeyrek, kültürel ve tarihsel zenginliğe sahip olan bir mahalledir. Ayrıca sosyolojik anlamda kapalı ve açık topluluk modelleri arasında kalmış bir yapıya sahiptir. Dolayısıyla; mekansal oluşumları ve aidiyet olguları da çeşitlilik göstermektedir. Bu sebeple aidiyet, mekan ve yabacılaşma durumlarını inceleme anlamında verimli bir örneklem alanı teşkil etmektedir. <br />Zeyrek tarihsel anlamda önemli bir geçmişe sahip olduğundan Dünya Miras Alanı’dır. Bu sebeple, özellikle restorasyon ve mimarlık tarihi kürsülerinin, Zeyrek özelinde çokça çalışmaları bulunmaktadır. Fakat Zeyrek Mahallesi, çalışmada ele alınan kavramlar çerçevesinde daha önce incelenmemiştir. Bu sebeple, tez için yapılan alan çalışması önem arz etmektedir. <br />Zeyrek için yapılan çalışmalar esnasında mahalle; tarihsel, sosyo-demografik, sosyo-ekonomik, sosyo-kültürel ve mekansal olmak üzere 5 katmana ayrılmıştır. Bu katmanların her birinde mahallenin farklı değişkenleri ortaya çıkartılmıştır. Mahallenin katman katman ayrılarak açıklanmasının sebebi, Zeyrek’in kentsel işleyişinin de bu şekilde olmasıdır. Her katman özerk olarak çalışmakta, diğer katmanlarla ilişkilenmektedir. <br />Zeyrek; 1950lerde göç ile gelen Doğu kökenli bir kitleden oluşmaktadır. Kitle zaman içerisinde bölgenin yereli olmuştur. Zeyrek’te bulunan Kadınlar Pazarı ise, bahsedilen halkın kültürel etmenlerini dışavurduğu bir kültürel sergi işlevine sahiptir. Alan içerisinde bölgeleme yapıldığında; kültürel sergi bölgesi, tarihi bölge,  yeşil bölge, konut bölgesi ve otomotiv bölgesi ortaya çıkmıştır. Yapılan çalışmalar sonucu kültürel sergi bölgesinin, alanın birincil odak noktası olduğu görülmüştür.  Dolayısıyla; gündelik yaşamın şekillenmesinde kültürel etmenlerin, tarihsel etmenlerden üstün olduğu görülmüştür. Bu durum tezde,  Heidegger’in (2008) anın üstünlüğüne dayanan, onlar alanı kavramı ile açıklanmıştır. <br />Alan çalışması üç bölümden oluşmaktadır. Bunlardan ilki gözlem, ikincisi görüşme, üçüncüsü ise bilişsel haritalamadır. Gözlem bölümü bulguları, alan araştırması esnasında çeşitli diyagramlar ile çalışmaya işlenmiştir. Görüşme bölümü ise Zeyrek’te yaşayan 40 kişi ile yapılan görüşme verilerinden oluşmaktadır. Bu veriler ile ilgili SPSS programı yardımı ile frekans analizleri yapılarak alanın sosyo-mekansal karakteri ortaya çıkartılmıştır. Bir sonraki adım ise bilişsel haritalama olmuştur. Örneklem grubuna çizdirilen bilişsel haritalar sayesinde alanın bilişsel odak, nirengi, sınır ve eşik/geçitleri ortaya çıkartılmıştır. Böylelikle mahallelinin bilincindeki Zeyrek modeli öğrenilerek aidiyet ile bağlantı kurulmuştur. <br />Gözlem, görüşme ve bilişsel haritalama yöntemlerinin bulgularından birçok bağıntı ortaya çıkmıştır. Tezin savını destekleyen bağıntı ise aidiyet ile başka kavramı arasındaki ilişki olmuştur. Bu ilişki, sosyo-mekansal davranışların yalnızca aidiyet üzerinde değil aynı zamanda yabancılaşma üzerindeki etkisini de göstermektedir. Böylelikle; mekan aidiyeti ve yabancılaşma arasındaki bağı kurularak, çalışmanın hipotezinin doğruluğu test edilmiştir. <br />Çalışmanın birincil savı, statikliğin ve aşkın (transcendental) aidiyetin başka olgusunu dışlayarak sosyal dönüşüme izin vermeyeceği ve bu durumun yabancılaşmaya yol açacağıdır. Sonuç kısmında, bu durumun gerçeklenmesi, Zeyrek üzerinden tartışılmıştır.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/38251983" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="c8b40a6687749bdd9664f51a714e6806" rel="nofollow" data-download="{"attachment_id":58294431,"asset_id":38251983,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/58294431/download_file?st=MTczMjc2MTcyNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="22477134" href="https://istanbultek.academia.edu/pinargeckili">pinar geckili</a><script data-card-contents-for-user="22477134" type="text/json">{"id":22477134,"first_name":"pinar","last_name":"geckili","domain_name":"istanbultek","page_name":"pinargeckili","display_name":"pinar geckili","profile_url":"https://istanbultek.academia.edu/pinargeckili?f_ri=12040","photo":"https://0.academia-photos.com/22477134/7203514/8110096/s65_pinar.geckili.jpg"}</script></span></span></li><li class="js-paper-rank-work_38251983 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="38251983"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 38251983, container: ".js-paper-rank-work_38251983", }); });</script></li><li class="js-percentile-work_38251983 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38251983; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_38251983"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_38251983 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="38251983"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38251983; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38251983]").text(description); $(".js-view-count-work_38251983").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_38251983").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="38251983"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">12</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="8199" href="https://www.academia.edu/Documents/in/Personalization">Personalization</a>, <script data-card-contents-for-ri="8199" type="text/json">{"id":8199,"name":"Personalization","url":"https://www.academia.edu/Documents/in/Personalization?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="8437" href="https://www.academia.edu/Documents/in/Martin_Heidegger">Martin Heidegger</a>, <script data-card-contents-for-ri="8437" type="text/json">{"id":8437,"name":"Martin Heidegger","url":"https://www.academia.edu/Documents/in/Martin_Heidegger?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="12040" href="https://www.academia.edu/Documents/in/Jacques_Derrida">Jacques Derrida</a>, <script data-card-contents-for-ri="12040" type="text/json">{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="38190" href="https://www.academia.edu/Documents/in/Ferdinand_Tonnies">Ferdinand Tönnies</a><script data-card-contents-for-ri="38190" type="text/json">{"id":38190,"name":"Ferdinand Tönnies","url":"https://www.academia.edu/Documents/in/Ferdinand_Tonnies?f_ri=12040","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=38251983]'), work: {"id":38251983,"title":"MEKANSAL AİDİYET VE YABANCILAŞMA BAĞLAMINDA ZEYREK KONUT ÇEVRESİNİN İRDELENMESİ-kuramsal bölüm.pdf","created_at":"2019-01-30T06:08:43.351-08:00","url":"https://www.academia.edu/38251983/MEKANSAL_A%C4%B0D%C4%B0YET_VE_YABANCILA%C5%9EMA_BA%C4%9ELAMINDA_ZEYREK_KONUT_%C3%87EVRES%C4%B0N%C4%B0N_%C4%B0RDELENMES%C4%B0_kuramsal_b%C3%B6l%C3%BCm_pdf?f_ri=12040","dom_id":"work_38251983","summary":"Çalışmanın, alan çalışması ve sonuç bölümlerini de kapsayan tam metnine; https://tez.yok.gov.tr/UlusalTezMerkezi/tezSorguSonucYeni.jsp adresinden ulaşılabilir. \n\nİnsanlık tarihinin en önemli sorunsallarından bir tanesi yabancılaşmadır. Yabancılaşma kavramı nesne ve özne veya özne ve özne arasındaki kopukluktan kaynaklanır. Yani yabancılaşma temel olarak kopukluk ve ayrım temellidir. Aidiyet kavramı ise ilişkisellik olarak tanımlanmaktadır. Dolayısıyla iki kavram birbirinin zıttıdır ve birbirinden beslenmektedir.\nAidiyet ve mekan, birbiri içerisine geçmiş iki kavramdır. Bu iki kavramdan ayrıksı olarak düşünülemeyecek olan ise toplum bilim, yani sosyolojidir. Sosyoloji içerisinde barındırdığı toplumsal dinamikler ile şekillenerek, kent kavramının en büyük girdilerinden biri olmuştur. Bir diğer girdi ise mekandır. Dolayısıyla; yabancılaşma olgusu, bu kavramlar çerçevesinde incelenebilir. Çalışmanın, başlıca sorunsalı ve sebebi yabancılaşma kavramıdır.\nKent ve yabancılaşma ilişkisi içerisinde sosyolojik, antropolojik ve politik etmenler barındırmaktadır. Aynı şekilde mekan kavramı da bahsedilen etmenler ile şekillenmektedir. Çalışmada; bu bakış ile mekan, aidiyet ve yabancılaşma üçlemesi arasındaki ilişkiler incelenmektedir. \nÖncelikle, aidiyet kavramına bakış açısını açıklamak amacıyla teorik incelemeler yapılmıştır. Mekan aidiyeti teorileri ile tezin teorisi birleştirilerek kavramsal tavır vurgulanmıştır. Aidiyet olgusu, mekanın barındırdığı sosyolojik, fenomenolojik ve düşünsel ögeler eklenerek irdelenmiştir. Bunlar; ben ve biz ile ben ve onlar kavramlarıdır. Ben ve biz ediminden ben ve onlar edimine geçiş; ilintili olma durumundan yabancı olma duruma geçişi anlatmaktadır. Çalışmada; aidiyet ve mekanın ben ve biz ediminden, ben ve onlar edimine geçişindeki rolü tartışılmıştır. \nTeorik altyapıdaki bir başka etmen; egemenlik alanı (territoriality), savunulan alan (defensible space), kendileme (communal personalization) ve mahremiyet gibi sosyo-mekansal davranış teorileridir. Bahsedilen sosyo-mekansal davranışların mekan aidiyeti üzerindeki etkileri, literatür taraması sonucu açığa çıkartılmıştır. \nTüm bu çalışma, aidiyet yoksunluğunun ve yabancılaşma olgusunun en çok görüldüğü il olan İstanbul içerisinde yapılan alan çalışması ile incelenmiştir. Alan çalışması İstanbul’un Zeyrek mahallesinde yapılmıştır. Zeyrek, kültürel ve tarihsel zenginliğe sahip olan bir mahalledir. Ayrıca sosyolojik anlamda kapalı ve açık topluluk modelleri arasında kalmış bir yapıya sahiptir. Dolayısıyla; mekansal oluşumları ve aidiyet olguları da çeşitlilik göstermektedir. Bu sebeple aidiyet, mekan ve yabacılaşma durumlarını inceleme anlamında verimli bir örneklem alanı teşkil etmektedir. \nZeyrek tarihsel anlamda önemli bir geçmişe sahip olduğundan Dünya Miras Alanı’dır. Bu sebeple, özellikle restorasyon ve mimarlık tarihi kürsülerinin, Zeyrek özelinde çokça çalışmaları bulunmaktadır. Fakat Zeyrek Mahallesi, çalışmada ele alınan kavramlar çerçevesinde daha önce incelenmemiştir. Bu sebeple, tez için yapılan alan çalışması önem arz etmektedir. \nZeyrek için yapılan çalışmalar esnasında mahalle; tarihsel, sosyo-demografik, sosyo-ekonomik, sosyo-kültürel ve mekansal olmak üzere 5 katmana ayrılmıştır. Bu katmanların her birinde mahallenin farklı değişkenleri ortaya çıkartılmıştır. Mahallenin katman katman ayrılarak açıklanmasının sebebi, Zeyrek’in kentsel işleyişinin de bu şekilde olmasıdır. Her katman özerk olarak çalışmakta, diğer katmanlarla ilişkilenmektedir. \nZeyrek; 1950lerde göç ile gelen Doğu kökenli bir kitleden oluşmaktadır. Kitle zaman içerisinde bölgenin yereli olmuştur. Zeyrek’te bulunan Kadınlar Pazarı ise, bahsedilen halkın kültürel etmenlerini dışavurduğu bir kültürel sergi işlevine sahiptir. Alan içerisinde bölgeleme yapıldığında; kültürel sergi bölgesi, tarihi bölge, yeşil bölge, konut bölgesi ve otomotiv bölgesi ortaya çıkmıştır. Yapılan çalışmalar sonucu kültürel sergi bölgesinin, alanın birincil odak noktası olduğu görülmüştür. Dolayısıyla; gündelik yaşamın şekillenmesinde kültürel etmenlerin, tarihsel etmenlerden üstün olduğu görülmüştür. Bu durum tezde, Heidegger’in (2008) anın üstünlüğüne dayanan, onlar alanı kavramı ile açıklanmıştır. \nAlan çalışması üç bölümden oluşmaktadır. Bunlardan ilki gözlem, ikincisi görüşme, üçüncüsü ise bilişsel haritalamadır. Gözlem bölümü bulguları, alan araştırması esnasında çeşitli diyagramlar ile çalışmaya işlenmiştir. Görüşme bölümü ise Zeyrek’te yaşayan 40 kişi ile yapılan görüşme verilerinden oluşmaktadır. Bu veriler ile ilgili SPSS programı yardımı ile frekans analizleri yapılarak alanın sosyo-mekansal karakteri ortaya çıkartılmıştır. Bir sonraki adım ise bilişsel haritalama olmuştur. Örneklem grubuna çizdirilen bilişsel haritalar sayesinde alanın bilişsel odak, nirengi, sınır ve eşik/geçitleri ortaya çıkartılmıştır. Böylelikle mahallelinin bilincindeki Zeyrek modeli öğrenilerek aidiyet ile bağlantı kurulmuştur. \nGözlem, görüşme ve bilişsel haritalama yöntemlerinin bulgularından birçok bağıntı ortaya çıkmıştır. Tezin savını destekleyen bağıntı ise aidiyet ile başka kavramı arasındaki ilişki olmuştur. Bu ilişki, sosyo-mekansal davranışların yalnızca aidiyet üzerinde değil aynı zamanda yabancılaşma üzerindeki etkisini de göstermektedir. Böylelikle; mekan aidiyeti ve yabancılaşma arasındaki bağı kurularak, çalışmanın hipotezinin doğruluğu test edilmiştir. \nÇalışmanın birincil savı, statikliğin ve aşkın (transcendental) aidiyetin başka olgusunu dışlayarak sosyal dönüşüme izin vermeyeceği ve bu durumun yabancılaşmaya yol açacağıdır. Sonuç kısmında, bu durumun gerçeklenmesi, Zeyrek üzerinden tartışılmıştır. \n","downloadable_attachments":[{"id":58294431,"asset_id":38251983,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":22477134,"first_name":"pinar","last_name":"geckili","domain_name":"istanbultek","page_name":"pinargeckili","display_name":"pinar geckili","profile_url":"https://istanbultek.academia.edu/pinargeckili?f_ri=12040","photo":"https://0.academia-photos.com/22477134/7203514/8110096/s65_pinar.geckili.jpg"}],"research_interests":[{"id":8199,"name":"Personalization","url":"https://www.academia.edu/Documents/in/Personalization?f_ri=12040","nofollow":false},{"id":8437,"name":"Martin Heidegger","url":"https://www.academia.edu/Documents/in/Martin_Heidegger?f_ri=12040","nofollow":false},{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040","nofollow":false},{"id":38190,"name":"Ferdinand Tönnies","url":"https://www.academia.edu/Documents/in/Ferdinand_Tonnies?f_ri=12040","nofollow":false},{"id":46474,"name":"Territoriality","url":"https://www.academia.edu/Documents/in/Territoriality?f_ri=12040"},{"id":109791,"name":"Defensible space","url":"https://www.academia.edu/Documents/in/Defensible_space?f_ri=12040"},{"id":357005,"name":"Rapaport","url":"https://www.academia.edu/Documents/in/Rapaport?f_ri=12040"},{"id":452074,"name":"MİMARLIK","url":"https://www.academia.edu/Documents/in/MIMARLIK?f_ri=12040"},{"id":894243,"name":"Mimarlık Sosyolojisi","url":"https://www.academia.edu/Documents/in/Mimarlik_Sosyolojisi?f_ri=12040"},{"id":1355728,"name":"Yabancılaşma","url":"https://www.academia.edu/Documents/in/Yabancilasma?f_ri=12040"},{"id":2430134,"name":"Aidiyet","url":"https://www.academia.edu/Documents/in/Aidiyet?f_ri=12040"},{"id":2437196,"name":"Mimarlık Kuramı","url":"https://www.academia.edu/Documents/in/Mimarl%C4%B1k_Kuram%C4%B1?f_ri=12040"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_12008399 coauthored" data-work_id="12008399" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/12008399/Il_potere_che_frena_Saggi_di_teologia_politica_in_dialogo_con_Massimo_Cacciari">Il potere che frena. Saggi di teologia politica in dialogo con Massimo Cacciari</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest">Raccolta di saggi sul concetto di katéchon con particolare riferimento a Il potere che frena di Massimo Cacciari.</div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/12008399" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="363ee9e553e4dbb980ed8a08a1956851" rel="nofollow" data-download="{"attachment_id":37347672,"asset_id":12008399,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/37347672/download_file?st=MTczMjc2MTcyNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="32291516" href="https://independent.academia.edu/GiuseppeCacciatore">Giuseppe Cacciatore</a><script data-card-contents-for-user="32291516" type="text/json">{"id":32291516,"first_name":"Giuseppe","last_name":"Cacciatore","domain_name":"independent","page_name":"GiuseppeCacciatore","display_name":"Giuseppe Cacciatore","profile_url":"https://independent.academia.edu/GiuseppeCacciatore?f_ri=12040","photo":"/images/s65_no_pic.png"}</script></span></span><span class="u-displayInlineBlock InlineList-item-text"> and <span class="u-textDecorationUnderline u-clickable InlineList-item-text js-work-more-authors-12008399">+5</span><div class="hidden js-additional-users-12008399"><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://unisr.academia.edu/MassimoDon%C3%A0">Massimo Donà</a></span></div><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://unibo.academia.edu/GalliCarloDipDisciplineStoricheBologna">Galli Carlo Dip. Discipline Storiche Bologna</a></span></div><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://bocconi.academia.edu/LeonardoMarchettoni">Leonardo Marchettoni</a></span></div><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://isevenezia.academia.edu/paolovignola">paolo vignola</a></span></div><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://unipr.academia.edu/FabioCorigliano">Fabio Corigliano</a></span></div></div></span><script>(function(){ var popoverSettings = { el: $('.js-work-more-authors-12008399'), placement: 'bottom', hide_delay: 200, html: true, content: function(){ return $('.js-additional-users-12008399').html(); } } new HoverPopover(popoverSettings); })();</script></li><li class="js-paper-rank-work_12008399 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="12008399"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 12008399, container: ".js-paper-rank-work_12008399", }); });</script></li><li class="js-percentile-work_12008399 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 12008399; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_12008399"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_12008399 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="12008399"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 12008399; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=12008399]").text(description); $(".js-view-count-work_12008399").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_12008399").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="12008399"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">14</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="813" href="https://www.academia.edu/Documents/in/Political_Philosophy">Political Philosophy</a>, <script data-card-contents-for-ri="813" type="text/json">{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="4401" href="https://www.academia.edu/Documents/in/Jean-Luc_Nancy">Jean-Luc Nancy</a>, <script data-card-contents-for-ri="4401" type="text/json">{"id":4401,"name":"Jean-Luc Nancy","url":"https://www.academia.edu/Documents/in/Jean-Luc_Nancy?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="7942" href="https://www.academia.edu/Documents/in/Hegel">Hegel</a>, <script data-card-contents-for-ri="7942" type="text/json">{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="8330" href="https://www.academia.edu/Documents/in/Walter_Benjamin">Walter Benjamin</a><script data-card-contents-for-ri="8330" type="text/json">{"id":8330,"name":"Walter Benjamin","url":"https://www.academia.edu/Documents/in/Walter_Benjamin?f_ri=12040","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=12008399]'), work: {"id":12008399,"title":"Il potere che frena. 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Hegel","url":"https://www.academia.edu/Documents/in/G.W.F._Hegel?f_ri=12040"},{"id":24086,"name":"Carl Schmitt","url":"https://www.academia.edu/Documents/in/Carl_Schmitt?f_ri=12040"},{"id":49565,"name":"Filosofía Política","url":"https://www.academia.edu/Documents/in/Filosof%C3%ADa_Pol%C3%ADtica?f_ri=12040"},{"id":385305,"name":"Massimo Cacciari","url":"https://www.academia.edu/Documents/in/Massimo_Cacciari?f_ri=12040"},{"id":917052,"name":"Teología POlítica","url":"https://www.academia.edu/Documents/in/Teolog%C3%ADa_POl%C3%ADtica?f_ri=12040"},{"id":1054690,"name":"Teologia Y Filosofia Politica","url":"https://www.academia.edu/Documents/in/Teologia_Y_Filosofia_Politica?f_ri=12040"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_36538748" data-work_id="36538748" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/36538748/Aristoteles_Metni_%C5%9Eerh_ve_%C4%B0bn_Sinan%C4%B1n_Konumu_Derridac%C4%B1_Bir_Okuma_Aristotles_Text_Commentary_and_the_Position_of_Avicenna_A_Derridean_Lecture_Istanbul_Felsefe_Kongresi_%C4%B0stanbul_%C3%9Cniversitesi_2018_">Aristoteles Metni, Şerh ve İbn Sina'nın Konumu: Derridacı Bir Okuma / Aristotle's Text, Commentary and the Position of Avicenna: A Derridean Lecture [Istanbul Felsefe Kongresi, İstanbul Üniversitesi, 2018]</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/36538748" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="30eca9338bf5eddbb770fc41390c2913" rel="nofollow" data-download="{"attachment_id":56459273,"asset_id":36538748,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/56459273/download_file?st=MTczMjc2MTcyNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="301136" href="https://29mayis.academia.edu/Burak%C5%9Eaman">Burak Şaman</a><script data-card-contents-for-user="301136" type="text/json">{"id":301136,"first_name":"Burak","last_name":"Şaman","domain_name":"29mayis","page_name":"BurakŞaman","display_name":"Burak Şaman","profile_url":"https://29mayis.academia.edu/Burak%C5%9Eaman?f_ri=12040","photo":"https://0.academia-photos.com/301136/60784/1058023/s65_burak._aman.jpg"}</script></span></span></li><li class="js-paper-rank-work_36538748 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="36538748"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 36538748, container: ".js-paper-rank-work_36538748", }); 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$(".js-view-count[data-work-id=36538748]").text(description); $(".js-view-count-work_36538748").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_36538748").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="36538748"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">4</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="2019" href="https://www.academia.edu/Documents/in/Aristotle">Aristotle</a>, <script data-card-contents-for-ri="2019" type="text/json">{"id":2019,"name":"Aristotle","url":"https://www.academia.edu/Documents/in/Aristotle?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="12040" href="https://www.academia.edu/Documents/in/Jacques_Derrida">Jacques Derrida</a>, <script data-card-contents-for-ri="12040" type="text/json">{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="38977" href="https://www.academia.edu/Documents/in/Avicenna">Avicenna</a>, <script data-card-contents-for-ri="38977" type="text/json">{"id":38977,"name":"Avicenna","url":"https://www.academia.edu/Documents/in/Avicenna?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="49055" href="https://www.academia.edu/Documents/in/Commentary">Commentary</a><script data-card-contents-for-ri="49055" type="text/json">{"id":49055,"name":"Commentary","url":"https://www.academia.edu/Documents/in/Commentary?f_ri=12040","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=36538748]'), work: {"id":36538748,"title":"Aristoteles Metni, Şerh ve İbn Sina'nın Konumu: Derridacı Bir Okuma / Aristotle's Text, Commentary and the Position of Avicenna: A Derridean Lecture [Istanbul Felsefe Kongresi, İstanbul Üniversitesi, 2018]","created_at":"2018-04-30T14:19:46.255-07:00","url":"https://www.academia.edu/36538748/Aristoteles_Metni_%C5%9Eerh_ve_%C4%B0bn_Sinan%C4%B1n_Konumu_Derridac%C4%B1_Bir_Okuma_Aristotles_Text_Commentary_and_the_Position_of_Avicenna_A_Derridean_Lecture_Istanbul_Felsefe_Kongresi_%C4%B0stanbul_%C3%9Cniversitesi_2018_?f_ri=12040","dom_id":"work_36538748","summary":null,"downloadable_attachments":[{"id":56459273,"asset_id":36538748,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":301136,"first_name":"Burak","last_name":"Şaman","domain_name":"29mayis","page_name":"BurakŞaman","display_name":"Burak Şaman","profile_url":"https://29mayis.academia.edu/Burak%C5%9Eaman?f_ri=12040","photo":"https://0.academia-photos.com/301136/60784/1058023/s65_burak._aman.jpg"}],"research_interests":[{"id":2019,"name":"Aristotle","url":"https://www.academia.edu/Documents/in/Aristotle?f_ri=12040","nofollow":false},{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040","nofollow":false},{"id":38977,"name":"Avicenna","url":"https://www.academia.edu/Documents/in/Avicenna?f_ri=12040","nofollow":false},{"id":49055,"name":"Commentary","url":"https://www.academia.edu/Documents/in/Commentary?f_ri=12040","nofollow":false}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_2360666" data-work_id="2360666" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/2360666/Hoe_niet_te_spreken_Derrida_en_de_paradigma_s_van_negativiteit_vert_en_inleiding_van_J_Derrida_Comment_ne_pas_parler_in_Psych%C3%A9_Inventions_de_l_autre_Paris_1987_">Hoe niet te spreken. Derrida en de paradigma’s van negativiteit (vert. en inleiding van J.Derrida, ‘Comment ne pas parler’, in: Psyché – Inventions de l’autre, Paris 1987)</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/2360666" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="29323c25e3cc0ac494b3e2cb41604cf2" rel="nofollow" data-download="{"attachment_id":30877661,"asset_id":2360666,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/30877661/download_file?st=MTczMjc2MTcyNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="103417" href="https://leidenuni.academia.edu/RicoSneller">Rico Sneller</a><script data-card-contents-for-user="103417" type="text/json">{"id":103417,"first_name":"Rico","last_name":"Sneller","domain_name":"leidenuni","page_name":"RicoSneller","display_name":"Rico Sneller","profile_url":"https://leidenuni.academia.edu/RicoSneller?f_ri=12040","photo":"https://0.academia-photos.com/103417/28460/26202/s65_rico.sneller.jpg"}</script></span></span></li><li class="js-paper-rank-work_2360666 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="2360666"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 2360666, container: ".js-paper-rank-work_2360666", }); 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$(".js-view-count[data-work-id=2360666]").text(description); $(".js-view-count-work_2360666").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_2360666").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="2360666"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">5</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="4263" href="https://www.academia.edu/Documents/in/Christian_Mysticism">Christian Mysticism</a>, <script data-card-contents-for-ri="4263" type="text/json">{"id":4263,"name":"Christian Mysticism","url":"https://www.academia.edu/Documents/in/Christian_Mysticism?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="8437" href="https://www.academia.edu/Documents/in/Martin_Heidegger">Martin Heidegger</a>, <script data-card-contents-for-ri="8437" type="text/json">{"id":8437,"name":"Martin Heidegger","url":"https://www.academia.edu/Documents/in/Martin_Heidegger?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="12040" href="https://www.academia.edu/Documents/in/Jacques_Derrida">Jacques Derrida</a>, <script data-card-contents-for-ri="12040" type="text/json">{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="19769" href="https://www.academia.edu/Documents/in/Pseudo-Dionysius">Pseudo-Dionysius</a><script data-card-contents-for-ri="19769" type="text/json">{"id":19769,"name":"Pseudo-Dionysius","url":"https://www.academia.edu/Documents/in/Pseudo-Dionysius?f_ri=12040","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=2360666]'), work: {"id":2360666,"title":"Hoe niet te spreken. Derrida en de paradigma’s van negativiteit (vert. en inleiding van J.Derrida, ‘Comment ne pas parler’, in: Psyché – Inventions de l’autre, Paris 1987)","created_at":"2013-01-04T05:11:49.626-08:00","url":"https://www.academia.edu/2360666/Hoe_niet_te_spreken_Derrida_en_de_paradigma_s_van_negativiteit_vert_en_inleiding_van_J_Derrida_Comment_ne_pas_parler_in_Psych%C3%A9_Inventions_de_l_autre_Paris_1987_?f_ri=12040","dom_id":"work_2360666","summary":null,"downloadable_attachments":[{"id":30877661,"asset_id":2360666,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":103417,"first_name":"Rico","last_name":"Sneller","domain_name":"leidenuni","page_name":"RicoSneller","display_name":"Rico Sneller","profile_url":"https://leidenuni.academia.edu/RicoSneller?f_ri=12040","photo":"https://0.academia-photos.com/103417/28460/26202/s65_rico.sneller.jpg"}],"research_interests":[{"id":4263,"name":"Christian Mysticism","url":"https://www.academia.edu/Documents/in/Christian_Mysticism?f_ri=12040","nofollow":false},{"id":8437,"name":"Martin Heidegger","url":"https://www.academia.edu/Documents/in/Martin_Heidegger?f_ri=12040","nofollow":false},{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040","nofollow":false},{"id":19769,"name":"Pseudo-Dionysius","url":"https://www.academia.edu/Documents/in/Pseudo-Dionysius?f_ri=12040","nofollow":false},{"id":44104,"name":"Meister Eckhart","url":"https://www.academia.edu/Documents/in/Meister_Eckhart?f_ri=12040"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_76422190" data-work_id="76422190" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/76422190/Trauma_Stories_as_Resilience_Armenian_and_Irish_National_Identity_in_a_Century_of_Remembering">Trauma Stories as Resilience: Armenian and Irish National Identity in a Century of Remembering</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">This paper explores the intersection of trauma, memory, and identity through the lens of resilience. Here we take resilience in its multiple, even conflicting meanings and resonances – encompassing continuity, persistence, and adaptation.... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_76422190" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">This paper explores the intersection of trauma, memory, and identity through the lens of resilience. Here we take resilience in its multiple, even conflicting meanings and resonances – encompassing continuity, persistence, and adaptation. Through the case studies of centenary commemorations in Armenia and Ireland and Northern Ireland, we highlight the ways in which the memory of traumatic historical events both reproduces and challenges dominant narratives of identity. The resilience of memory – its ability to adapt and evolve even as it lays claim to continuity – marks commemoration as a form of haunting, a return with difference that always disrupts the very borders it is deployed to secure. By focusing on resilience understood as the counter-memory that challenges the silencing and overshadowing of mainstream memory, we conclude that it manifests differently in such different cases, and find a surprising point of similarity: the resilience of memory is that it remains. Regardless...</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/76422190" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="1789fdf9657479549d6767ff0dcbdfd0" rel="nofollow" data-download="{"attachment_id":84135627,"asset_id":76422190,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/84135627/download_file?st=MTczMjc2MTcyNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="20706605" href="https://ualberta.academia.edu/RebeccaGraffMcRae">Rebecca Graff-McRae</a><script data-card-contents-for-user="20706605" type="text/json">{"id":20706605,"first_name":"Rebecca","last_name":"Graff-McRae","domain_name":"ualberta","page_name":"RebeccaGraffMcRae","display_name":"Rebecca Graff-McRae","profile_url":"https://ualberta.academia.edu/RebeccaGraffMcRae?f_ri=12040","photo":"https://0.academia-photos.com/20706605/18307281/18274251/s65_rebecca.graff-mcrae.jpg"}</script></span></span></li><li class="js-paper-rank-work_76422190 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="76422190"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 76422190, container: ".js-paper-rank-work_76422190", }); 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$(".js-view-count[data-work-id=76422190]").text(description); $(".js-view-count-work_76422190").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_76422190").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="76422190"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">14</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="386" href="https://www.academia.edu/Documents/in/Irish_Studies">Irish Studies</a>, <script data-card-contents-for-ri="386" type="text/json">{"id":386,"name":"Irish Studies","url":"https://www.academia.edu/Documents/in/Irish_Studies?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="1236" href="https://www.academia.edu/Documents/in/Art">Art</a>, <script data-card-contents-for-ri="1236" type="text/json">{"id":1236,"name":"Art","url":"https://www.academia.edu/Documents/in/Art?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="1707" href="https://www.academia.edu/Documents/in/Armenian_Studies">Armenian Studies</a>, <script data-card-contents-for-ri="1707" type="text/json">{"id":1707,"name":"Armenian Studies","url":"https://www.academia.edu/Documents/in/Armenian_Studies?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="3332" href="https://www.academia.edu/Documents/in/Resilience">Resilience</a><script data-card-contents-for-ri="3332" type="text/json">{"id":3332,"name":"Resilience","url":"https://www.academia.edu/Documents/in/Resilience?f_ri=12040","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=76422190]'), work: {"id":76422190,"title":"Trauma Stories as Resilience: Armenian and Irish National Identity in a Century of Remembering","created_at":"2022-04-14T05:53:08.448-07:00","url":"https://www.academia.edu/76422190/Trauma_Stories_as_Resilience_Armenian_and_Irish_National_Identity_in_a_Century_of_Remembering?f_ri=12040","dom_id":"work_76422190","summary":"This paper explores the intersection of trauma, memory, and identity through the lens of resilience. Here we take resilience in its multiple, even conflicting meanings and resonances – encompassing continuity, persistence, and adaptation. Through the case studies of centenary commemorations in Armenia and Ireland and Northern Ireland, we highlight the ways in which the memory of traumatic historical events both reproduces and challenges dominant narratives of identity. The resilience of memory – its ability to adapt and evolve even as it lays claim to continuity – marks commemoration as a form of haunting, a return with difference that always disrupts the very borders it is deployed to secure. By focusing on resilience understood as the counter-memory that challenges the silencing and overshadowing of mainstream memory, we conclude that it manifests differently in such different cases, and find a surprising point of similarity: the resilience of memory is that it remains. Regardless...","downloadable_attachments":[{"id":84135627,"asset_id":76422190,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":20706605,"first_name":"Rebecca","last_name":"Graff-McRae","domain_name":"ualberta","page_name":"RebeccaGraffMcRae","display_name":"Rebecca Graff-McRae","profile_url":"https://ualberta.academia.edu/RebeccaGraffMcRae?f_ri=12040","photo":"https://0.academia-photos.com/20706605/18307281/18274251/s65_rebecca.graff-mcrae.jpg"}],"research_interests":[{"id":386,"name":"Irish Studies","url":"https://www.academia.edu/Documents/in/Irish_Studies?f_ri=12040","nofollow":false},{"id":1236,"name":"Art","url":"https://www.academia.edu/Documents/in/Art?f_ri=12040","nofollow":false},{"id":1707,"name":"Armenian Studies","url":"https://www.academia.edu/Documents/in/Armenian_Studies?f_ri=12040","nofollow":false},{"id":3332,"name":"Resilience","url":"https://www.academia.edu/Documents/in/Resilience?f_ri=12040","nofollow":false},{"id":6106,"name":"Trauma Studies","url":"https://www.academia.edu/Documents/in/Trauma_Studies?f_ri=12040"},{"id":11452,"name":"Memory Studies","url":"https://www.academia.edu/Documents/in/Memory_Studies?f_ri=12040"},{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040"},{"id":12644,"name":"Commemoration and Memory","url":"https://www.academia.edu/Documents/in/Commemoration_and_Memory?f_ri=12040"},{"id":29842,"name":"Ireland","url":"https://www.academia.edu/Documents/in/Ireland?f_ri=12040"},{"id":35686,"name":"Trauma","url":"https://www.academia.edu/Documents/in/Trauma?f_ri=12040"},{"id":37709,"name":"Armenian Genocide","url":"https://www.academia.edu/Documents/in/Armenian_Genocide?f_ri=12040"},{"id":85529,"name":"Northern Ireland","url":"https://www.academia.edu/Documents/in/Northern_Ireland?f_ri=12040"},{"id":175096,"name":"Lgbtq","url":"https://www.academia.edu/Documents/in/Lgbtq?f_ri=12040"},{"id":177443,"name":"Northern Ireland and the Troubles","url":"https://www.academia.edu/Documents/in/Northern_Ireland_and_the_Troubles?f_ri=12040"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_74139070" data-work_id="74139070" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/74139070/Book_Review_of_Passe_Partout_Passagen_2020_Wahrheit_setzt_Kunst_setzt_Gerechtigkeit_voraus">Book Review of "Passe-Partout" (Passagen 2020): Wahrheit setzt Kunst setzt Gerechtigkeit voraus</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Book review of the volume "Passe-Partout" by Oswald Auer, Raphaël Zagury-Orly and Joseph Cohen (published by Passagen, translated by Kianush Ruf). Published in skug 2020. Online:... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_74139070" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Book review of the volume "Passe-Partout" by Oswald Auer, Raphaël Zagury-Orly and Joseph Cohen (published by Passagen, translated by Kianush Ruf). Published in skug 2020.<br />Online: <a href="https://skug.at/wahrheit-setzt-kunst-setzt-gerechtigkeit-voraus/" rel="nofollow">https://skug.at/wahrheit-setzt-kunst-setzt-gerechtigkeit-voraus/</a></div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/74139070" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="74438618" href="https://univie.academia.edu/EvaMariaAigner">Eva-Maria Aigner</a><script data-card-contents-for-user="74438618" type="text/json">{"id":74438618,"first_name":"Eva-Maria","last_name":"Aigner","domain_name":"univie","page_name":"EvaMariaAigner","display_name":"Eva-Maria Aigner","profile_url":"https://univie.academia.edu/EvaMariaAigner?f_ri=12040","photo":"https://0.academia-photos.com/74438618/28633846/26757691/s65_eva-maria.aigner.jpg"}</script></span></span></li><li class="js-paper-rank-work_74139070 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="74139070"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 74139070, container: ".js-paper-rank-work_74139070", }); });</script></li><li class="js-percentile-work_74139070 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 74139070; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_74139070"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_74139070 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="74139070"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 74139070; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=74139070]").text(description); $(".js-view-count-work_74139070").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_74139070").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="74139070"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">2</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="12040" href="https://www.academia.edu/Documents/in/Jacques_Derrida">Jacques Derrida</a>, <script data-card-contents-for-ri="12040" type="text/json">{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="2569840" href="https://www.academia.edu/Documents/in/Post-Truth">Post-Truth</a><script data-card-contents-for-ri="2569840" type="text/json">{"id":2569840,"name":"Post-Truth","url":"https://www.academia.edu/Documents/in/Post-Truth?f_ri=12040","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=74139070]'), work: {"id":74139070,"title":"Book Review of \"Passe-Partout\" (Passagen 2020): Wahrheit setzt Kunst setzt Gerechtigkeit voraus","created_at":"2022-03-20T08:15:28.586-07:00","url":"https://www.academia.edu/74139070/Book_Review_of_Passe_Partout_Passagen_2020_Wahrheit_setzt_Kunst_setzt_Gerechtigkeit_voraus?f_ri=12040","dom_id":"work_74139070","summary":"Book review of the volume \"Passe-Partout\" by Oswald Auer, Raphaël Zagury-Orly and Joseph Cohen (published by Passagen, translated by Kianush Ruf). Published in skug 2020.\nOnline: https://skug.at/wahrheit-setzt-kunst-setzt-gerechtigkeit-voraus/","downloadable_attachments":[],"ordered_authors":[{"id":74438618,"first_name":"Eva-Maria","last_name":"Aigner","domain_name":"univie","page_name":"EvaMariaAigner","display_name":"Eva-Maria Aigner","profile_url":"https://univie.academia.edu/EvaMariaAigner?f_ri=12040","photo":"https://0.academia-photos.com/74438618/28633846/26757691/s65_eva-maria.aigner.jpg"}],"research_interests":[{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040","nofollow":false},{"id":2569840,"name":"Post-Truth","url":"https://www.academia.edu/Documents/in/Post-Truth?f_ri=12040","nofollow":false}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_41121333" data-work_id="41121333" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/41121333/ABISMO_o_Coll%C3%A8ge_de_Sociologie_Walter_Benjamin_e_a_reaproxima%C3%A7%C3%A3o_entre_socialismo_e_esoterismo_na_Fran%C3%A7a_1935_1948_">ABISMO - o Collège de Sociologie, Walter Benjamin, e a reaproximação entre socialismo e esoterismo na França (1935-1948)</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">A few years before the beginning of the Second World War, the rapprochement between socialism and western esotericism would be outlined in France. This effort, produced around the Collège de Sociologie as a reaction to Fascism,... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_41121333" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">A few years before the beginning of the Second World War, the rapprochement between socialism and western esotericism  would  be  outlined  in  France.  This  effort,  produced around the Collège de Sociologie as a reaction to Fascism, aimed to reactivate ideas and efforts that can be traced back to the French Revolution. The resulting meta-narrative,  constructed  by  various  intellectuals  around  Georges  Bataille,  including  Walter  Benjamin  and Pierre Klossowski, sought to establish its origins in Valentianism and, later, in Roman theology. The aim was to create an intellectual alternative to Marxism through the  ideas  of  Fourier,  Blanqui,  Sade,  and  Nietzsche  inventing  a  construct  that  would  decisively  influence Post-structuralism in the 1960s.KEYWORDSPALAVRAS-CHAVEMarxismo; História da historiografia; Walter BenjaminMarxism; History of Historiography; Walter BenjaminRenato Amado Peixotohttp://orcid.org/0000-0002-2342-4215</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/41121333" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="4c877c3d3387539eca39f9faa6fc163b" rel="nofollow" data-download="{"attachment_id":63160018,"asset_id":41121333,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/63160018/download_file?st=MTczMjc2MTcyNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="2893707" href="https://ufrn.academia.edu/RenatoPeixoto">Renato Amado Peixoto</a><script data-card-contents-for-user="2893707" type="text/json">{"id":2893707,"first_name":"Renato Amado","last_name":"Peixoto","domain_name":"ufrn","page_name":"RenatoPeixoto","display_name":"Renato Amado Peixoto","profile_url":"https://ufrn.academia.edu/RenatoPeixoto?f_ri=12040","photo":"https://0.academia-photos.com/2893707/1495553/34834461/s65_renato_amado.peixoto.jpeg"}</script></span></span></li><li class="js-paper-rank-work_41121333 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="41121333"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 41121333, container: ".js-paper-rank-work_41121333", }); 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$(".js-view-count[data-work-id=41121333]").text(description); $(".js-view-count-work_41121333").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_41121333").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="41121333"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">19</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="3354" href="https://www.academia.edu/Documents/in/Poststructuralism">Poststructuralism</a>, <script data-card-contents-for-ri="3354" type="text/json">{"id":3354,"name":"Poststructuralism","url":"https://www.academia.edu/Documents/in/Poststructuralism?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="8330" href="https://www.academia.edu/Documents/in/Walter_Benjamin">Walter Benjamin</a>, <script data-card-contents-for-ri="8330" type="text/json">{"id":8330,"name":"Walter Benjamin","url":"https://www.academia.edu/Documents/in/Walter_Benjamin?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="8433" href="https://www.academia.edu/Documents/in/Pierre_Klossowski">Pierre Klossowski</a>, <script data-card-contents-for-ri="8433" type="text/json">{"id":8433,"name":"Pierre Klossowski","url":"https://www.academia.edu/Documents/in/Pierre_Klossowski?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="11927" href="https://www.academia.edu/Documents/in/Michel_Foucault">Michel Foucault</a><script data-card-contents-for-ri="11927" type="text/json">{"id":11927,"name":"Michel Foucault","url":"https://www.academia.edu/Documents/in/Michel_Foucault?f_ri=12040","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=41121333]'), work: {"id":41121333,"title":"ABISMO - o Collège de Sociologie, Walter Benjamin, e a reaproximação entre socialismo e esoterismo na França (1935-1948)","created_at":"2019-11-29T06:18:07.314-08:00","url":"https://www.academia.edu/41121333/ABISMO_o_Coll%C3%A8ge_de_Sociologie_Walter_Benjamin_e_a_reaproxima%C3%A7%C3%A3o_entre_socialismo_e_esoterismo_na_Fran%C3%A7a_1935_1948_?f_ri=12040","dom_id":"work_41121333","summary":"A few years before the beginning of the Second World War, the rapprochement between socialism and western esotericism would be outlined in France. This effort, produced around the Collège de Sociologie as a reaction to Fascism, aimed to reactivate ideas and efforts that can be traced back to the French Revolution. The resulting meta-narrative, constructed by various intellectuals around Georges Bataille, including Walter Benjamin and Pierre Klossowski, sought to establish its origins in Valentianism and, later, in Roman theology. The aim was to create an intellectual alternative to Marxism through the ideas of Fourier, Blanqui, Sade, and Nietzsche inventing a construct that would decisively influence Post-structuralism in the 1960s.KEYWORDSPALAVRAS-CHAVEMarxismo; História da historiografia; Walter BenjaminMarxism; History of Historiography; Walter BenjaminRenato Amado Peixotohttp://orcid.org/0000-0002-2342-4215\n","downloadable_attachments":[{"id":63160018,"asset_id":41121333,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":2893707,"first_name":"Renato Amado","last_name":"Peixoto","domain_name":"ufrn","page_name":"RenatoPeixoto","display_name":"Renato Amado Peixoto","profile_url":"https://ufrn.academia.edu/RenatoPeixoto?f_ri=12040","photo":"https://0.academia-photos.com/2893707/1495553/34834461/s65_renato_amado.peixoto.jpeg"}],"research_interests":[{"id":3354,"name":"Poststructuralism","url":"https://www.academia.edu/Documents/in/Poststructuralism?f_ri=12040","nofollow":false},{"id":8330,"name":"Walter Benjamin","url":"https://www.academia.edu/Documents/in/Walter_Benjamin?f_ri=12040","nofollow":false},{"id":8433,"name":"Pierre Klossowski","url":"https://www.academia.edu/Documents/in/Pierre_Klossowski?f_ri=12040","nofollow":false},{"id":11927,"name":"Michel Foucault","url":"https://www.academia.edu/Documents/in/Michel_Foucault?f_ri=12040","nofollow":false},{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040"},{"id":12680,"name":"Georges Bataille","url":"https://www.academia.edu/Documents/in/Georges_Bataille?f_ri=12040"},{"id":16348,"name":"Western Esotericism (Anthropology)","url":"https://www.academia.edu/Documents/in/Western_Esotericism_Anthropology_?f_ri=12040"},{"id":19915,"name":"Gilles Deleuze and Felix Guattari","url":"https://www.academia.edu/Documents/in/Gilles_Deleuze_and_Felix_Guattari?f_ri=12040"},{"id":22870,"name":"Western Esotericism (History)","url":"https://www.academia.edu/Documents/in/Western_Esotericism_History_?f_ri=12040"},{"id":30965,"name":"Jacques Derrida \u0026 Deconstruction","url":"https://www.academia.edu/Documents/in/Jacques_Derrida_and_Deconstruction?f_ri=12040"},{"id":43286,"name":"Benjamin","url":"https://www.academia.edu/Documents/in/Benjamin?f_ri=12040"},{"id":58930,"name":"Esotericism","url":"https://www.academia.edu/Documents/in/Esotericism?f_ri=12040"},{"id":60357,"name":"Western Esotericism","url":"https://www.academia.edu/Documents/in/Western_Esotericism?f_ri=12040"},{"id":160076,"name":"Teoria e metodologia da história","url":"https://www.academia.edu/Documents/in/Teoria_e_metodologia_da_historia?f_ri=12040"},{"id":331746,"name":"Esoterismo","url":"https://www.academia.edu/Documents/in/Esoterismo?f_ri=12040"},{"id":916273,"name":"Pós-Estruturalismo","url":"https://www.academia.edu/Documents/in/P%C3%B3s-Estruturalismo?f_ri=12040"},{"id":988852,"name":"História Da Historiografia","url":"https://www.academia.edu/Documents/in/Historia_Da_Historiografia?f_ri=12040"},{"id":1317207,"name":"Esoterismo Occidental","url":"https://www.academia.edu/Documents/in/Esoterismo_Occidental?f_ri=12040"},{"id":1446119,"name":"Historia Do Esoterismo","url":"https://www.academia.edu/Documents/in/Historia_Do_Esoterismo?f_ri=12040"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_31190679" data-work_id="31190679" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/31190679/The_Naked_and_the_Dead_The_Representation_of_the_Dead_and_the_Construction_of_the_Other_in_Contemporary_Cinema_The_Case_of_M_Night_Shyamalan">The Naked and the Dead: The Representation of the Dead and the Construction of the Other in Contemporary Cinema: The Case of M. Night Shyamalan</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">The article proposes a hermeneutic approach to the films of M. Night Shyamalan based on a study of the convergence of three parallel processes: the detailed use of planning and, most of all, the shotcountershot, and the dialectic between... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_31190679" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">The article proposes a hermeneutic approach to the films of M. Night Shyamalan based on a study of the convergence of three parallel processes: the detailed use of planning and, most of all, the shotcountershot, and the dialectic between field and out of field, the open construction of otherness; and, lastly, the narrative motif of the dead person who returns. The director manages to link those three aspects with a detailed investigation into the possibilities of the fantastic genre in order to metaphorically approach the problems of contemporary society and a new involvement of the viewer in the suspension of disbelief required by fiction.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/31190679" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="ce54a75df0c56de8fa771120223e3cd6" rel="nofollow" data-download="{"attachment_id":57667350,"asset_id":31190679,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/57667350/download_file?st=MTczMjc2MTcyNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="5447272" href="https://upf.academia.edu/IvanPintorIranzo">Ivan Pintor Iranzo</a><script data-card-contents-for-user="5447272" type="text/json">{"id":5447272,"first_name":"Ivan","last_name":"Pintor Iranzo","domain_name":"upf","page_name":"IvanPintorIranzo","display_name":"Ivan Pintor Iranzo","profile_url":"https://upf.academia.edu/IvanPintorIranzo?f_ri=12040","photo":"https://0.academia-photos.com/5447272/16837027/17080800/s65_ivan.pintor_iranzo.jpg"}</script></span></span></li><li class="js-paper-rank-work_31190679 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="31190679"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 31190679, container: ".js-paper-rank-work_31190679", }); 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$(".js-view-count[data-work-id=31190679]").text(description); $(".js-view-count-work_31190679").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_31190679").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="31190679"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">18</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="1555" href="https://www.academia.edu/Documents/in/Film_Studies">Film Studies</a>, <script data-card-contents-for-ri="1555" type="text/json">{"id":1555,"name":"Film Studies","url":"https://www.academia.edu/Documents/in/Film_Studies?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="2123" href="https://www.academia.edu/Documents/in/Death_Studies">Death Studies</a>, <script data-card-contents-for-ri="2123" type="text/json">{"id":2123,"name":"Death Studies","url":"https://www.academia.edu/Documents/in/Death_Studies?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="5114" href="https://www.academia.edu/Documents/in/Hermeneutics">Hermeneutics</a>, <script data-card-contents-for-ri="5114" type="text/json">{"id":5114,"name":"Hermeneutics","url":"https://www.academia.edu/Documents/in/Hermeneutics?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="7067" href="https://www.academia.edu/Documents/in/Cultural_History_Of_Ghosts">Cultural History Of Ghosts</a><script data-card-contents-for-ri="7067" type="text/json">{"id":7067,"name":"Cultural History Of Ghosts","url":"https://www.academia.edu/Documents/in/Cultural_History_Of_Ghosts?f_ri=12040","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=31190679]'), work: {"id":31190679,"title":"The Naked and the Dead: The Representation of the Dead and the Construction of the Other in Contemporary Cinema: The Case of M. Night Shyamalan","created_at":"2017-02-03T00:30:58.083-08:00","url":"https://www.academia.edu/31190679/The_Naked_and_the_Dead_The_Representation_of_the_Dead_and_the_Construction_of_the_Other_in_Contemporary_Cinema_The_Case_of_M_Night_Shyamalan?f_ri=12040","dom_id":"work_31190679","summary":"The article proposes a hermeneutic approach to the films of M. Night Shyamalan based on a study of the convergence of three parallel processes: the detailed use of planning and, most of all, the shotcountershot, and the dialectic between field and out of field, the open construction of otherness; and, lastly, the narrative motif of the dead person who returns. The director manages to link those three aspects with a detailed investigation into the possibilities of the fantastic genre in order to metaphorically approach the problems of contemporary society and a new involvement of the viewer in the suspension of disbelief required by fiction. ","downloadable_attachments":[{"id":57667350,"asset_id":31190679,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":5447272,"first_name":"Ivan","last_name":"Pintor Iranzo","domain_name":"upf","page_name":"IvanPintorIranzo","display_name":"Ivan Pintor Iranzo","profile_url":"https://upf.academia.edu/IvanPintorIranzo?f_ri=12040","photo":"https://0.academia-photos.com/5447272/16837027/17080800/s65_ivan.pintor_iranzo.jpg"}],"research_interests":[{"id":1555,"name":"Film Studies","url":"https://www.academia.edu/Documents/in/Film_Studies?f_ri=12040","nofollow":false},{"id":2123,"name":"Death Studies","url":"https://www.academia.edu/Documents/in/Death_Studies?f_ri=12040","nofollow":false},{"id":5114,"name":"Hermeneutics","url":"https://www.academia.edu/Documents/in/Hermeneutics?f_ri=12040","nofollow":false},{"id":7067,"name":"Cultural History Of Ghosts","url":"https://www.academia.edu/Documents/in/Cultural_History_Of_Ghosts?f_ri=12040","nofollow":false},{"id":8330,"name":"Walter Benjamin","url":"https://www.academia.edu/Documents/in/Walter_Benjamin?f_ri=12040"},{"id":9519,"name":"Paul Ricoeur","url":"https://www.academia.edu/Documents/in/Paul_Ricoeur?f_ri=12040"},{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040"},{"id":21742,"name":"Anthropology of Death","url":"https://www.academia.edu/Documents/in/Anthropology_of_Death?f_ri=12040"},{"id":28923,"name":"David Lynch","url":"https://www.academia.edu/Documents/in/David_Lynch?f_ri=12040"},{"id":33867,"name":"Fritz Lang","url":"https://www.academia.edu/Documents/in/Fritz_Lang?f_ri=12040"},{"id":35402,"name":"Zombie Films","url":"https://www.academia.edu/Documents/in/Zombie_Films?f_ri=12040"},{"id":39330,"name":"The Monstrous and Otherness","url":"https://www.academia.edu/Documents/in/The_Monstrous_and_Otherness?f_ri=12040"},{"id":49701,"name":"Revenants","url":"https://www.academia.edu/Documents/in/Revenants?f_ri=12040"},{"id":51115,"name":"Alfred Hitchcock","url":"https://www.academia.edu/Documents/in/Alfred_Hitchcock?f_ri=12040"},{"id":109692,"name":"Frank Kermode","url":"https://www.academia.edu/Documents/in/Frank_Kermode?f_ri=12040"},{"id":199134,"name":"M. Night Shyamalan","url":"https://www.academia.edu/Documents/in/M._Night_Shyamalan?f_ri=12040"},{"id":310085,"name":"vampires, media, horror, undead, Dracula, Nosferatu, Let the Right One In, Vampyr, John Polidori, Stoker, Lindqvist, Dreyer","url":"https://www.academia.edu/Documents/in/vampires_media_horror_undead_Dracula_Nosferatu_Let_the_Right_One_In_Vampyr_John_Polidori_St?f_ri=12040"},{"id":779801,"name":"Ernst Cassirer's Philosophy of Symbolic Forms","url":"https://www.academia.edu/Documents/in/Ernst_Cassirers_Philosophy_of_Symbolic_Forms?f_ri=12040"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_37211068" data-work_id="37211068" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/37211068/Tempo_e_obsess%C3%A3o_nas_narrativas_dos_di%C3%A1rios_%C3%ADntimos">Tempo e obsessão nas narrativas dos diários íntimos</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">“Arquivar a própria vida é se pôr no espelho, é contrapor à imagem social a imagem íntima de si próprio, e nesse sentido o arquivamento do eu é uma prática de construção de si mesmo e de resistência” (ARTIÈRES, 1998, p. 11). Com esta... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_37211068" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">“Arquivar a própria vida é se pôr no espelho, é contrapor à imagem social a imagem íntima de si próprio, e nesse sentido o arquivamento do eu é uma prática de construção de si mesmo e de resistência” (ARTIÈRES, 1998, p. 11). Com esta frase, o historiador francês Philippe Artières define uma das grandes problemáticas do estudo de narrativas biográficas. O estudo dos diários, mais especificamente, carrega em si a questão de um arquivamento compulsivo, que escapa aos refinamentos das autobiografias e à própria limitação do tempo. No diário, sucedem-se imagens de situações ditas banais e desimportantes para o desenrolar de um grande enredo, que Roland Barthes chama “biografemas extraordinários”. Por outro lado, autobiografias categorizam e ordenam “biografemas fatais”, responsáveis pela construção de uma imagem linear e ascendente de uma grande figura. Em ambos os casos, trabalha-se com uma acumulação constante de momentos, que diferem no fim a que se pretendem, e encontram-se na circunscrição que o tempo de uma vida lhes impõe. O objetivo deste capítulo será, então, a partir de exemplos de narrativas biográficas – principalmente diários – analisar esse desejo de acumular memórias, de arquivar vidas, que permeia não só a construção dessas narrativas, mas de todo o conhecimento Ocidental. Norteado por ideias como a de Arquivo de Jacques Derrida, e de tempo, de Phillipe Lejeune, buscaremos compreender o diário e a autobiografia como partes de um mesmo sistema de arquivamento obsessivo, com suas devidas particularidades quanto ao que é selecionado. O ponto de partida é de que não há narrativa que seja completamente exaustiva (ARTIÈRES, 1998, p. 10), e mesmo diários imensos, como os de Claude Mauriac e Henri-Frédéric Amiel, contém em si uma seleção – subjetiva – e um patente desejo de arquivamento compulsivo, que reflete um ethos próprio da tradição judaico-cristã.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/37211068" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="36c831dbfdfd62b0477db774a3b8adb6" rel="nofollow" data-download="{"attachment_id":57161956,"asset_id":37211068,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/57161956/download_file?st=MTczMjc2MTcyNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="24549308" href="https://brasilia.academia.edu/VictorCruzeiro">Victor Cruzeiro</a><script data-card-contents-for-user="24549308" type="text/json">{"id":24549308,"first_name":"Victor","last_name":"Cruzeiro","domain_name":"brasilia","page_name":"VictorCruzeiro","display_name":"Victor Cruzeiro","profile_url":"https://brasilia.academia.edu/VictorCruzeiro?f_ri=12040","photo":"https://0.academia-photos.com/24549308/11365876/12678759/s65_victor.cruzeiro.jpg"}</script></span></span></li><li class="js-paper-rank-work_37211068 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="37211068"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 37211068, container: ".js-paper-rank-work_37211068", }); 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$(".js-view-count[data-work-id=37211068]").text(description); $(".js-view-count-work_37211068").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_37211068").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="37211068"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">12</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="2852" href="https://www.academia.edu/Documents/in/Narrative">Narrative</a>, <script data-card-contents-for-ri="2852" type="text/json">{"id":2852,"name":"Narrative","url":"https://www.academia.edu/Documents/in/Narrative?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="12040" href="https://www.academia.edu/Documents/in/Jacques_Derrida">Jacques Derrida</a>, <script data-card-contents-for-ri="12040" type="text/json">{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="26949" href="https://www.academia.edu/Documents/in/Phenomenology_of_Temporality">Phenomenology of Temporality</a>, <script data-card-contents-for-ri="26949" type="text/json">{"id":26949,"name":"Phenomenology of Temporality","url":"https://www.academia.edu/Documents/in/Phenomenology_of_Temporality?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="32663" href="https://www.academia.edu/Documents/in/Temporality_Time_Studies_">Temporality (Time Studies)</a><script data-card-contents-for-ri="32663" type="text/json">{"id":32663,"name":"Temporality (Time Studies)","url":"https://www.academia.edu/Documents/in/Temporality_Time_Studies_?f_ri=12040","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=37211068]'), work: {"id":37211068,"title":"Tempo e obsessão nas narrativas dos diários íntimos","created_at":"2018-08-09T13:44:27.577-07:00","url":"https://www.academia.edu/37211068/Tempo_e_obsess%C3%A3o_nas_narrativas_dos_di%C3%A1rios_%C3%ADntimos?f_ri=12040","dom_id":"work_37211068","summary":"“Arquivar a própria vida é se pôr no espelho, é contrapor à imagem social a imagem íntima de si próprio, e nesse sentido o arquivamento do eu é uma prática de construção de si mesmo e de resistência” (ARTIÈRES, 1998, p. 11). Com esta frase, o historiador francês Philippe Artières define uma das grandes problemáticas do estudo de narrativas biográficas. O estudo dos diários, mais especificamente, carrega em si a questão de um arquivamento compulsivo, que escapa aos refinamentos das autobiografias e à própria limitação do tempo. No diário, sucedem-se imagens de situações ditas banais e desimportantes para o desenrolar de um grande enredo, que Roland Barthes chama “biografemas extraordinários”. Por outro lado, autobiografias categorizam e ordenam “biografemas fatais”, responsáveis pela construção de uma imagem linear e ascendente de uma grande figura. Em ambos os casos, trabalha-se com uma acumulação constante de momentos, que diferem no fim a que se pretendem, e encontram-se na circunscrição que o tempo de uma vida lhes impõe. O objetivo deste capítulo será, então, a partir de exemplos de narrativas biográficas – principalmente diários – analisar esse desejo de acumular memórias, de arquivar vidas, que permeia não só a construção dessas narrativas, mas de todo o conhecimento Ocidental. Norteado por ideias como a de Arquivo de Jacques Derrida, e de tempo, de Phillipe Lejeune, buscaremos compreender o diário e a autobiografia como partes de um mesmo sistema de arquivamento obsessivo, com suas devidas particularidades quanto ao que é selecionado. O ponto de partida é de que não há narrativa que seja completamente exaustiva (ARTIÈRES, 1998, p. 10), e mesmo diários imensos, como os de Claude Mauriac e Henri-Frédéric Amiel, contém em si uma seleção – subjetiva – e um patente desejo de arquivamento compulsivo, que reflete um ethos próprio da tradição judaico-cristã. ","downloadable_attachments":[{"id":57161956,"asset_id":37211068,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":24549308,"first_name":"Victor","last_name":"Cruzeiro","domain_name":"brasilia","page_name":"VictorCruzeiro","display_name":"Victor Cruzeiro","profile_url":"https://brasilia.academia.edu/VictorCruzeiro?f_ri=12040","photo":"https://0.academia-photos.com/24549308/11365876/12678759/s65_victor.cruzeiro.jpg"}],"research_interests":[{"id":2852,"name":"Narrative","url":"https://www.academia.edu/Documents/in/Narrative?f_ri=12040","nofollow":false},{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040","nofollow":false},{"id":26949,"name":"Phenomenology of Temporality","url":"https://www.academia.edu/Documents/in/Phenomenology_of_Temporality?f_ri=12040","nofollow":false},{"id":32663,"name":"Temporality (Time Studies)","url":"https://www.academia.edu/Documents/in/Temporality_Time_Studies_?f_ri=12040","nofollow":false},{"id":48174,"name":"Temporality","url":"https://www.academia.edu/Documents/in/Temporality?f_ri=12040"},{"id":61601,"name":"Journals","url":"https://www.academia.edu/Documents/in/Journals?f_ri=12040"},{"id":79753,"name":"Narrativas","url":"https://www.academia.edu/Documents/in/Narrativas?f_ri=12040"},{"id":202534,"name":"Philippe Lejeune","url":"https://www.academia.edu/Documents/in/Philippe_Lejeune?f_ri=12040"},{"id":207635,"name":"Tempo","url":"https://www.academia.edu/Documents/in/Tempo?f_ri=12040"},{"id":595509,"name":"Henri-Frédéric Amiel","url":"https://www.academia.edu/Documents/in/Henri-Frederic_Amiel?f_ri=12040"},{"id":925431,"name":"Obsession","url":"https://www.academia.edu/Documents/in/Obsession?f_ri=12040"},{"id":1026248,"name":"Diarios Intimos","url":"https://www.academia.edu/Documents/in/Diarios_Intimos?f_ri=12040"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_25688221" data-work_id="25688221" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/25688221/Biophilia_and_Emotive_Ethics_Derrida_Alice_and_Animals">Biophilia and Emotive Ethics: Derrida, Alice, and Animals</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">In view of recent research can we continue to argue for a superiority over other animals that justifies dominating and exploiting them? This question, now “in the center of ethical discussion,” invites us to “radically reconsider the... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_25688221" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">In view of recent research can we continue to argue for a superiority over other animals that justifies dominating and exploiting them? This question, now “in the center of ethical discussion,” invites us to “radically reconsider the terms of ethical inquiry” (Rolston 1993: 382). Those terms now must include the feelings biophilia and biophobia as well as compassion, sympathy, and empathy. Are we prepared to value not only reason but also emotions that connect us to other animals? If we are to save ourselves and our planet, we need a more interdisciplinary model of ethics that includes “emotive” as well as analytic ethics. Derrida’s “L'Animal que donc je suis (ti suivre)" (1997) combines them, citing literature to demonstrate the role of feelings in situation-specific ethics. Though he does not use E. O Wilson’s terminology, Derrida suggersts that what blocks biophilia is an apparently instinctive, superstitious fear of animals that has expanded into what we now call biophobia. Ultimately, Derrida focuses on a new experience of compassion that can bring about the political change needed to save our planet.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/25688221" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="3d3769d025dc4d0c978b757a8fcc0959" rel="nofollow" data-download="{"attachment_id":46028792,"asset_id":25688221,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/46028792/download_file?st=MTczMjc2MTcyNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="11084407" href="https://utexas.academia.edu/httpwwwlautexaseduusersbump">Jerome Bump</a><script data-card-contents-for-user="11084407" type="text/json">{"id":11084407,"first_name":"Jerome","last_name":"Bump","domain_name":"utexas","page_name":"httpwwwlautexaseduusersbump","display_name":"Jerome Bump","profile_url":"https://utexas.academia.edu/httpwwwlautexaseduusersbump?f_ri=12040","photo":"https://0.academia-photos.com/11084407/86498513/75164307/s65_jerome.bump.jpeg"}</script></span></span></li><li class="js-paper-rank-work_25688221 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="25688221"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 25688221, container: ".js-paper-rank-work_25688221", }); 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$(".js-view-count[data-work-id=25688221]").text(description); $(".js-view-count-work_25688221").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_25688221").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="25688221"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">5</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="2671" href="https://www.academia.edu/Documents/in/Emotional_intelligence">Emotional intelligence</a>, <script data-card-contents-for-ri="2671" type="text/json">{"id":2671,"name":"Emotional intelligence","url":"https://www.academia.edu/Documents/in/Emotional_intelligence?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="3233" href="https://www.academia.edu/Documents/in/Animal_Studies">Animal Studies</a>, <script data-card-contents-for-ri="3233" type="text/json">{"id":3233,"name":"Animal Studies","url":"https://www.academia.edu/Documents/in/Animal_Studies?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="7695" href="https://www.academia.edu/Documents/in/Environmental_Ethics">Environmental Ethics</a>, <script data-card-contents-for-ri="7695" type="text/json">{"id":7695,"name":"Environmental Ethics","url":"https://www.academia.edu/Documents/in/Environmental_Ethics?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="12040" href="https://www.academia.edu/Documents/in/Jacques_Derrida">Jacques Derrida</a><script data-card-contents-for-ri="12040" type="text/json">{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=25688221]'), work: {"id":25688221,"title":"Biophilia and Emotive Ethics: Derrida, Alice, and Animals","created_at":"2016-05-28T16:18:49.924-07:00","url":"https://www.academia.edu/25688221/Biophilia_and_Emotive_Ethics_Derrida_Alice_and_Animals?f_ri=12040","dom_id":"work_25688221","summary":"In view of recent research can we continue to argue for a superiority over other animals that justifies dominating and exploiting them? This question, now “in the center of ethical discussion,” invites us to “radically reconsider the terms of ethical inquiry” (Rolston 1993: 382). Those terms now must include the feelings biophilia and biophobia as well as compassion, sympathy, and empathy. Are we prepared to value not only reason but also emotions that connect us to other animals? If we are to save ourselves and our planet, we need a more interdisciplinary model of ethics that includes “emotive” as well as analytic ethics. Derrida’s “L'Animal que donc je suis (ti suivre)\" (1997) combines them, citing literature to demonstrate the role of feelings in situation-specific ethics. Though he does not use E. O Wilson’s terminology, Derrida suggersts that what blocks biophilia is an apparently instinctive, superstitious fear of animals that has expanded into what we now call biophobia. 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Through a comparison of the language used in ordinary businesses... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_12312826" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">This essay explores how management of creative organisations can communicate a flat organisational structure with emphasis on co- leadership and division of responsibility. Through a comparison of the language used in ordinary businesses with that of artistic organisations (especially theatres and symphonies), the essay suggests that by implementing the ‘artistic’ language into ordinary businesses, organisations can underpin a creative working culture and to a larger extend communicate the flat organisational structure that help organisations fulfil their potential in the creative economy.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/12312826" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="7af115be6684c88b91d8d0e72e0f9298" rel="nofollow" data-download="{"attachment_id":37591008,"asset_id":12312826,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/37591008/download_file?st=MTczMjc2MTcyNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="7455298" href="https://kingston.academia.edu/MikkelSvold">Mikkel Svold</a><script data-card-contents-for-user="7455298" type="text/json">{"id":7455298,"first_name":"Mikkel","last_name":"Svold","domain_name":"kingston","page_name":"MikkelSvold","display_name":"Mikkel Svold","profile_url":"https://kingston.academia.edu/MikkelSvold?f_ri=12040","photo":"https://0.academia-photos.com/7455298/9054173/10100529/s65_mikkel.svold.jpg"}</script></span></span></li><li class="js-paper-rank-work_12312826 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="12312826"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 12312826, container: ".js-paper-rank-work_12312826", }); 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Psychology","url":"https://www.academia.edu/Documents/in/Organizational_Psychology?f_ri=12040","nofollow":false},{"id":1200,"name":"Languages and Linguistics","url":"https://www.academia.edu/Documents/in/Languages_and_Linguistics?f_ri=12040","nofollow":false},{"id":2919,"name":"Organizational Culture","url":"https://www.academia.edu/Documents/in/Organizational_Culture?f_ri=12040","nofollow":false},{"id":2969,"name":"Leadership","url":"https://www.academia.edu/Documents/in/Leadership?f_ri=12040","nofollow":false},{"id":11344,"name":"Creative Industries","url":"https://www.academia.edu/Documents/in/Creative_Industries?f_ri=12040"},{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040"},{"id":14855,"name":"Organisational Culture And Employee Commitment","url":"https://www.academia.edu/Documents/in/Organisational_Culture_And_Employee_Commitment?f_ri=12040"},{"id":27239,"name":"HRM \u0026 Organisational Behaviour","url":"https://www.academia.edu/Documents/in/HRM_and_Organisational_Behaviour?f_ri=12040"},{"id":36317,"name":"Stuart Hall","url":"https://www.academia.edu/Documents/in/Stuart_Hall?f_ri=12040"},{"id":48455,"name":"Ferdinand de Saussure","url":"https://www.academia.edu/Documents/in/Ferdinand_de_Saussure?f_ri=12040"},{"id":55840,"name":"Business Management","url":"https://www.academia.edu/Documents/in/Business_Management?f_ri=12040"},{"id":113566,"name":"Creative Economy","url":"https://www.academia.edu/Documents/in/Creative_Economy?f_ri=12040"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_4594854" data-work_id="4594854" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/4594854/Fighting_Humanism_on_Its_Own_Terms">Fighting "Humanism" on Its Own Terms</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/4594854" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="6d085e4d442d2baf1fa6501993ffd687" rel="nofollow" data-download="{"attachment_id":36081788,"asset_id":4594854,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/36081788/download_file?st=MTczMjc2MTcyNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="5772299" href="https://nyu.academia.edu/MaradeGennaro">Mara de Gennaro</a><script data-card-contents-for-user="5772299" type="text/json">{"id":5772299,"first_name":"Mara","last_name":"de Gennaro","domain_name":"nyu","page_name":"MaradeGennaro","display_name":"Mara de 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style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="4594854"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">12</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="660" href="https://www.academia.edu/Documents/in/French_Literature">French Literature</a>, <script data-card-contents-for-ri="660" type="text/json">{"id":660,"name":"French Literature","url":"https://www.academia.edu/Documents/in/French_Literature?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="4195" href="https://www.academia.edu/Documents/in/Cultural_Theory">Cultural Theory</a>, <script data-card-contents-for-ri="4195" type="text/json">{"id":4195,"name":"Cultural Theory","url":"https://www.academia.edu/Documents/in/Cultural_Theory?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="5453" href="https://www.academia.edu/Documents/in/Race_and_Ethnicity">Race and Ethnicity</a>, <script data-card-contents-for-ri="5453" type="text/json">{"id":5453,"name":"Race and Ethnicity","url":"https://www.academia.edu/Documents/in/Race_and_Ethnicity?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="11686" href="https://www.academia.edu/Documents/in/Francophone_Literature">Francophone Literature</a><script data-card-contents-for-ri="11686" type="text/json">{"id":11686,"name":"Francophone Literature","url":"https://www.academia.edu/Documents/in/Francophone_Literature?f_ri=12040","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=4594854]'), work: {"id":4594854,"title":"Fighting \"Humanism\" on Its Own 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Ethnicity","url":"https://www.academia.edu/Documents/in/Race_and_Ethnicity?f_ri=12040","nofollow":false},{"id":11686,"name":"Francophone Literature","url":"https://www.academia.edu/Documents/in/Francophone_Literature?f_ri=12040","nofollow":false},{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040"},{"id":12317,"name":"Judith Butler","url":"https://www.academia.edu/Documents/in/Judith_Butler?f_ri=12040"},{"id":17440,"name":"Humanism","url":"https://www.academia.edu/Documents/in/Humanism?f_ri=12040"},{"id":32755,"name":"Aimé Césaire","url":"https://www.academia.edu/Documents/in/Aim%C3%A9_C%C3%A9saire?f_ri=12040"},{"id":33849,"name":"Humanism, Anti-Humanism, and Post-Humanism","url":"https://www.academia.edu/Documents/in/Humanism_Anti-Humanism_and_Post-Humanism?f_ri=12040"},{"id":63456,"name":"French and Francophone Studies, African and Caribbean Literature, New World Studies, Gender and Women Studies","url":"https://www.academia.edu/Documents/in/French_and_Francophone_Studies_African_and_Caribbean_Literature_New_World_Studies_Gender_and_Wome?f_ri=12040"},{"id":114999,"name":"Negritude","url":"https://www.academia.edu/Documents/in/Negritude?f_ri=12040"},{"id":282026,"name":"French and Francophone Studies","url":"https://www.academia.edu/Documents/in/French_and_Francophone_Studies?f_ri=12040"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_41409458" data-work_id="41409458" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/41409458/Questions_autour_de_la_philosophie_de_Melih_Ba%C5%9Faran_Quest_ce_que_lexposition_sacrificielle">Questions autour de la philosophie de Melih Başaran : Qu'est-ce que l'exposition sacrificielle?</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">« Le visage et la parole » s’ouvre par le mimesis : Si nous retirons tous ce qui est sur la fiction, la mimesis et l’art – l’art qui, en s’excluant de la vie, s’oriente à résoudre les conflits dans son propre domaine (le domaine de la «... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_41409458" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">« Le visage et la parole » s’ouvre par le mimesis : Si nous retirons tous ce qui est sur la fiction, la mimesis et l’art – l’art qui, en s’excluant de la vie, s’oriente à résoudre les conflits dans son propre domaine (le domaine de la « représentation » et de la « mise en scène ») – que reste-t-il de nous ?  La réflexion de ce qui est divin, n’est-elle pas une imitation ou même une simulation ?  Ainsi, à travers ces questions, Başaran trace-t-il une « arkhè » à partir des cheminements phénoménologiques chez Husserl, N. Uygur, Nancy, Lacoue-Labarthe et Lyotard vers l’economimesis de Derrida et glisse sur les diagrammes de la « déformation » et de la « désubjectivation » chez Deleuze et Guattari (il s’agit du débat de la première personne du singulier et de la théorie de « speech act » de Pierce, Jakobson et Benveniste à Blanchot et à Kafka)  et chez Agamben ? Quelles sont les origines de la philosophie de Melih Başaran ? Quelle est la structure de sa philosophie ? Quelles sont ses notions privilégiées ? En faisant une relecture de ses deux œuvres principales, Gıyabında, yerineler / Par contumace, aux lieux de (2004) et Kurbansal Sunu / L’Exposition sacrificielle (2005), nous allons essayer d’élucider les prémisses, rhizomes et oscillations de sa philosophie et sa logique du sens.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/41409458" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="717ecf1ba1fd59bf4f85b6b27cf92f06" rel="nofollow" data-download="{"attachment_id":61597988,"asset_id":41409458,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/61597988/download_file?st=MTczMjc2MTcyNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="4242766" href="https://cnrs-bellevue.academia.edu/CanBatukan">Can Batukan</a><script data-card-contents-for-user="4242766" type="text/json">{"id":4242766,"first_name":"Can","last_name":"Batukan","domain_name":"cnrs-bellevue","page_name":"CanBatukan","display_name":"Can Batukan","profile_url":"https://cnrs-bellevue.academia.edu/CanBatukan?f_ri=12040","photo":"https://0.academia-photos.com/4242766/1679572/79014907/s65_can.batukan.jpg"}</script></span></span></li><li class="js-paper-rank-work_41409458 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="41409458"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 41409458, container: ".js-paper-rank-work_41409458", }); 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$(".js-view-count[data-work-id=41409458]").text(description); $(".js-view-count-work_41409458").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_41409458").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="41409458"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">8</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="7942" href="https://www.academia.edu/Documents/in/Hegel">Hegel</a>, <script data-card-contents-for-ri="7942" type="text/json">{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="8302" href="https://www.academia.edu/Documents/in/Gilles_Deleuze">Gilles Deleuze</a>, <script data-card-contents-for-ri="8302" type="text/json">{"id":8302,"name":"Gilles Deleuze","url":"https://www.academia.edu/Documents/in/Gilles_Deleuze?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="8437" href="https://www.academia.edu/Documents/in/Martin_Heidegger">Martin Heidegger</a>, <script data-card-contents-for-ri="8437" type="text/json">{"id":8437,"name":"Martin Heidegger","url":"https://www.academia.edu/Documents/in/Martin_Heidegger?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="12040" href="https://www.academia.edu/Documents/in/Jacques_Derrida">Jacques Derrida</a><script data-card-contents-for-ri="12040" type="text/json">{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=41409458]'), work: {"id":41409458,"title":"Questions autour de la philosophie de Melih Başaran : Qu'est-ce que l'exposition sacrificielle?","created_at":"2019-12-24T05:23:21.550-08:00","url":"https://www.academia.edu/41409458/Questions_autour_de_la_philosophie_de_Melih_Ba%C5%9Faran_Quest_ce_que_lexposition_sacrificielle?f_ri=12040","dom_id":"work_41409458","summary":"« Le visage et la parole » s’ouvre par le mimesis : Si nous retirons tous ce qui est sur la fiction, la mimesis et l’art – l’art qui, en s’excluant de la vie, s’oriente à résoudre les conflits dans son propre domaine (le domaine de la « représentation » et de la « mise en scène ») – que reste-t-il de nous ? La réflexion de ce qui est divin, n’est-elle pas une imitation ou même une simulation ? Ainsi, à travers ces questions, Başaran trace-t-il une « arkhè » à partir des cheminements phénoménologiques chez Husserl, N. Uygur, Nancy, Lacoue-Labarthe et Lyotard vers l’economimesis de Derrida et glisse sur les diagrammes de la « déformation » et de la « désubjectivation » chez Deleuze et Guattari (il s’agit du débat de la première personne du singulier et de la théorie de « speech act » de Pierce, Jakobson et Benveniste à Blanchot et à Kafka) et chez Agamben ? Quelles sont les origines de la philosophie de Melih Başaran ? Quelle est la structure de sa philosophie ? Quelles sont ses notions privilégiées ? En faisant une relecture de ses deux œuvres principales, Gıyabında, yerineler / Par contumace, aux lieux de (2004) et Kurbansal Sunu / L’Exposition sacrificielle (2005), nous allons essayer d’élucider les prémisses, rhizomes et oscillations de sa philosophie et sa logique du sens. ","downloadable_attachments":[{"id":61597988,"asset_id":41409458,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":4242766,"first_name":"Can","last_name":"Batukan","domain_name":"cnrs-bellevue","page_name":"CanBatukan","display_name":"Can Batukan","profile_url":"https://cnrs-bellevue.academia.edu/CanBatukan?f_ri=12040","photo":"https://0.academia-photos.com/4242766/1679572/79014907/s65_can.batukan.jpg"}],"research_interests":[{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel?f_ri=12040","nofollow":false},{"id":8302,"name":"Gilles Deleuze","url":"https://www.academia.edu/Documents/in/Gilles_Deleuze?f_ri=12040","nofollow":false},{"id":8437,"name":"Martin Heidegger","url":"https://www.academia.edu/Documents/in/Martin_Heidegger?f_ri=12040","nofollow":false},{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040","nofollow":false},{"id":43594,"name":"Jean-François Lyotard","url":"https://www.academia.edu/Documents/in/Jean-Fran%C3%A7ois_Lyotard?f_ri=12040"},{"id":222583,"name":"Isidore Isou","url":"https://www.academia.edu/Documents/in/Isidore_Isou?f_ri=12040"},{"id":624091,"name":"Velimir Khlebnikov","url":"https://www.academia.edu/Documents/in/Velimir_Khlebnikov?f_ri=12040"},{"id":1160442,"name":"René Schérer","url":"https://www.academia.edu/Documents/in/Rene_Scherer?f_ri=12040"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_11059616" data-work_id="11059616" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/11059616/THE_POWER_OF_GHOSTS_PSYCHIC_AWAKENING_IN_THE_VIRTUAL_WORLD">THE POWER OF GHOSTS. PSYCHIC AWAKENING IN THE VIRTUAL WORLD</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Before we can assess the impact of the digital revolution on our conception of psychic work, the author argues, we need to understand how the new spatio-temporal coordinates instituted by the Digital Revolution demand a revisioning of our... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_11059616" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Before we can assess the impact of the digital revolution on our conception of psychic work, the author argues, we need to understand how the new spatio-temporal coordinates instituted by the Digital Revolution demand a revisioning of our conceptions of objectivity, subjectivity, and intersubjectivity. The melancholic dimension and the narcissistic regression involved in the virtual must, therefore, be reconceived if we are to recognize the transfiguring power of the virtual phenomenon.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/11059616" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="fad1624b92152cbe668cc5a79b494cc3" rel="nofollow" data-download="{"attachment_id":36760510,"asset_id":11059616,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/36760510/download_file?st=MTczMjc2MTcyNyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="1669263" href="https://pucp.academia.edu/VICTORJKREBS">VICTOR J. KREBS</a><script data-card-contents-for-user="1669263" type="text/json">{"id":1669263,"first_name":"VICTOR J.","last_name":"KREBS","domain_name":"pucp","page_name":"VICTORJKREBS","display_name":"VICTOR J. 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PSYCHIC AWAKENING IN THE VIRTUAL WORLD","created_at":"2015-02-24T14:33:26.413-08:00","url":"https://www.academia.edu/11059616/THE_POWER_OF_GHOSTS_PSYCHIC_AWAKENING_IN_THE_VIRTUAL_WORLD?f_ri=12040","dom_id":"work_11059616","summary":"Before we can assess the impact of the digital revolution on our conception of psychic work, the author argues, we need to understand how the new spatio-temporal coordinates instituted by the Digital Revolution demand a revisioning of our conceptions of objectivity, subjectivity, and intersubjectivity. The melancholic dimension and the narcissistic regression involved in the virtual must, therefore, be reconceived if we are to recognize the transfiguring power of the virtual phenomenon.","downloadable_attachments":[{"id":36760510,"asset_id":11059616,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":1669263,"first_name":"VICTOR J.","last_name":"KREBS","domain_name":"pucp","page_name":"VICTORJKREBS","display_name":"VICTOR J. KREBS","profile_url":"https://pucp.academia.edu/VICTORJKREBS?f_ri=12040","photo":"https://0.academia-photos.com/1669263/1738404/2080819/s65_victor_j..krebs.jpg"}],"research_interests":[{"id":244,"name":"Psychoanalysis","url":"https://www.academia.edu/Documents/in/Psychoanalysis?f_ri=12040","nofollow":false},{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy?f_ri=12040","nofollow":false},{"id":5472,"name":"Jungian psychology","url":"https://www.academia.edu/Documents/in/Jungian_psychology?f_ri=12040","nofollow":false},{"id":8330,"name":"Walter Benjamin","url":"https://www.academia.edu/Documents/in/Walter_Benjamin?f_ri=12040","nofollow":false},{"id":8491,"name":"Roland Barthes","url":"https://www.academia.edu/Documents/in/Roland_Barthes?f_ri=12040"},{"id":9246,"name":"Social Media","url":"https://www.academia.edu/Documents/in/Social_Media?f_ri=12040"},{"id":12040,"name":"Jacques 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href="https://www.academia.edu/Documents/in/Deconstruction">Deconstruction</a>, <script data-card-contents-for-ri="4868" type="text/json">{"id":4868,"name":"Deconstruction","url":"https://www.academia.edu/Documents/in/Deconstruction?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="5960" href="https://www.academia.edu/Documents/in/Continental_Philosophy">Continental Philosophy</a>, <script data-card-contents-for-ri="5960" type="text/json">{"id":5960,"name":"Continental Philosophy","url":"https://www.academia.edu/Documents/in/Continental_Philosophy?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="12040" href="https://www.academia.edu/Documents/in/Jacques_Derrida">Jacques Derrida</a>, <script data-card-contents-for-ri="12040" type="text/json">{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=12040","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="21608" href="https://www.academia.edu/Documents/in/Descartes_Ren%C3%A9">Descartes, René</a><script data-card-contents-for-ri="21608" type="text/json">{"id":21608,"name":"Descartes, René","url":"https://www.academia.edu/Documents/in/Descartes_Ren%C3%A9?f_ri=12040","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=3788297]'), work: {"id":3788297,"title":"Hodos: Infusion and Method (method in 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