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81. Philosophy Today: Volume > 47 > Issue: 2
Chris Falzon Sartre: Freedom as Imprisonment
82. Philosophy Today: Volume > 47 > Issue: 3
Julius Simon Benjamin's Feast of Booths
83. Philosophy Today: Volume > 47 > Issue: 3
Timothy Mooney How to Read Once Again: Derrida on Husserl
84. Philosophy Today: Volume > 47 > Issue: 3
Paul Ricoeur Sorrows and the Making of Life Stories
85. Philosophy Today: Volume > 47 > Issue: 3
Adrian Johnston The Soul of Dasein: Schelling's Doctrine of the Soul and Heidegger's Analytic of Dasein
86. Philosophy Today: Volume > 47 > Issue: 3
James Luchte Makeshift: Phenomenology of Original Temporality
87. Philosophy Today: Volume > 47 > Issue: 3
Evan Selinger The Necessity of Embodiment: The Dreyfus-Collins Debate
88. Philosophy Today: Volume > 47 > Issue: 3
Sarah Roberts-Cady Justice and Forgiveness
89. Philosophy Today: Volume > 47 > Issue: 3
Kelly Oliver Forgiveness and Subjectivity
90. Philosophy Today: Volume > 47 > Issue: 4
Ramón J. Santos Richard Rorty’s Philosophy of Social Hope
91. Philosophy Today: Volume > 47 > Issue: 4
Frederick J. Crosson Fanaticism, Politics, and Religion
92. Philosophy Today: Volume > 47 > Issue: 4
Ray Brassier Solar Catastrophe: Lyotard, Freud, and the Death-Drive
93. Philosophy Today: Volume > 47 > Issue: 4
Babette E. Babich Heidegger Against the Editors: Nietzsche, Science, and the Beiträge as Will to Power
94. Philosophy Today: Volume > 47 > Issue: 4
Ronald H. McKinney, S.J. Comedy, Chaos, and Casuistry: Tom Stoppard’s Arcadia
95. Philosophy Today: Volume > 47 > Issue: 4
Stuart Dalton Johannes Climacus as Kierkegaard’s Discourse on Method
96. Philosophy Today: Volume > 66 > Issue: 2
Nicole Anderson The Fox and the Hound: A Double Spiral in the Work of Michael Naas
97. Philosophy Today: Volume > 66 > Issue: 2
Leonard Lawlor Persuasion and Automation: What Philosophy Might Have Been, in the Thought of Michael Nass
98. Philosophy Today: Volume > 66 > Issue: 2
Michael Naas Thirty Years in the Pharmacy: Response to Len Lawlor and Nicole Anderson
99. Philosophy Today: Volume > 66 > Issue: 2
Erin Graff Zivin Orcid-ID Trans-genre Lyotard
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If Lyotard is correct to acknowledge the role of commentary in guarding the kernel of misunderstanding at the heart of the ethical phrase when he exclaims, “but isn’t this exactly what commentary does with ethics! It comments upon it as though it were a misunderstanding, and it thereby conserves in itself its own requirement that there be something ununderstood,” he does not account for that which a trans-generic or transmedial “commentary” might permit, what troubling, unanswerable questions it might raise, what ekphrastic or synesthetic call it might echo. This essay considers several artistic reworkings, interpretations, and distortions of the biblical scene of near sacrifice upon which Lyotard comments, arguing that the exposure of the ethical (phrase or genre) to the explicitly aesthetic (phrase or genre) would bring to the surface something that might be latent, that which is always already there, albeit spectrally.
100. Philosophy Today: Volume > 66 > Issue: 2
Anthony Curtis Adler Orcid-ID The Catastrophe to Come: Lyotard’s Differend and the Tragedy of the Ecological
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Taking its departure from The Differend’s analysis of Auschwitz as a sign for the evental character of history, I argue that the looming ecological disaster we now face reveals both the continuing relevance and limits of Lyotard’s thought. While the form of political agency of the catastrophe to come involves a differend, this differend cannot be attached to a proper name, however problematic its mode of signification. This, however, suggests the even greater relevance of Lyotard’s treatment, in the conclusion of The Differend, of capitalism in terms of temporal contradiction, as well as his theorization of oikos and ecology in subsequent works, where he distinguishes between the economic and the ecological. This distinction, I conclude, is rendered problematic by the catastrophe to come, as indeed is any attempt to draw an absolute distinction between “philosophical politics” and mere technocratic management or even to exclude speculation from the heart of philosophy.