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  1.  25
    Levinas on the Knife Edge: Body, Race, and Fascism in 1934.Christopher Cohoon - 2018 - Journal of Speculative Philosophy 32 (3):426-438.
    As a corrective to readers who come to Levinas only for the ethics of the face, it is sometimes pointed out that before Levinas was a philosopher of ethics he was a philosopher of transcendence. Yet we can go further: before Levinas was a philosopher of transcendence—of escape—he was a philosopher of inescapability and, in particular, of bodily inescapability. This idea, which I call “corporeal facticity,” was introduced in what is perhaps Levinas’s first piece of original philosophy, the remarkable and (...)
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  2.  6
    Extravagant Generosity.Christopher Cohoon - 2019 - Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 23 (2):5-27.
    This paper proposes a heterodox reading of Levinas’s Otherwise Than Being by means of a hitherto unacknowledged lineage run-ning from Plotinus through Nietzsche to Levinas. Its claim is two-fold. (1) Throughout Nietzsche’s Zarathustra, and especially in its important speech on the “gift-giving virtue,” Nietzsche corporealiz-es and ethicizes Plotinian emanationist metaphysics, borrowing from it the notion of an auto-generosity that is extravagant and non-substantial. (2) Levinas’s late conception of embodied ethical giving in Otherwise Than Being borrows from this borrowing, al-beit in (...)
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  3.  70
    Coming Together: The Six Modes of Irigarayan Eros.Christopher Cohoon - 2011 - Hypatia 26 (3):478-496.
    Luce Irigaray's provocative vision of eros is often expressed in what Elizabeth Grosz calls “rambling and apparently disconnected” language, and nowhere in Irigaray's texts is it presented as a coherent account. With the goal of elaborating the significance of Irigaray's vision, I here set out to construct such an account. After first defining the Irigarayan erotic encounter as a paradoxical conjunction of “separation and alliance,” I then aim to show that its structure may be productively interpreted in terms of six (...)
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  4.  10
    Friendship and the Divine Wish.Christopher Cohoon - 2017 - Epoché: A Journal for the History of Philosophy 21 (2):371-390.
    According to Aristotle’s reply to what I call the divine wish aporia (NE VIII.7 1159a5–12), perfect friendship entails wishing many great goods for one’s friend, but precludes wishing that one’s friend become a god—“the greatest of goods”—for the realization of this wish would destroy the friendship. Counter both to this reply and to the slim body of existing commentary, which appeals to the external criterion of equalizable reciprocation, I demonstrate how the perspective internal to the virtuous activity of perfect friendship (...)
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  5.  23
    Friendship and the Divine Wish.Christopher Cohoon - 2017 - Epoché: A Journal for the History of Philosophy 21 (2):371-390.
    According to Aristotle’s reply to what I call the divine wish aporia (NE VIII.7 1159a5–12), perfect friendship entails wishing many great goods for one’s friend, but precludes wishing that one’s friend become a god—“the greatest of goods”—for the realization of this wish would destroy the friendship. Counter both to this reply and to the slim body of existing commentary, which appeals to the external criterion of equalizable reciprocation, I demonstrate how the perspective internal to the virtuous activity of perfect friendship (...)
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  6.  24
    Human Edibility, Ecological Embodiment.Christopher Cohoon - 2019 - Environmental Ethics 41 (2):143-163.
    In her analyses of human ecological alienation, Val Plumwood implies that the recalcitrant problem of human exceptionalism is sustained in part by a kind of imaginative failure, by a certain blind spot to the ecological edibility of the human body. Among the many assumptions responsible for the blind spot, Plumwood suggests, is the liberal conception of the body as something proprietary, as something one owns. Plumwood’s work therefore establishes a new, if counterintuitive, task for environmental philosophy: to find or create (...)
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  7.  32
    Give/Take.Jean-François Courtine & Christopher Cohoon - 2008 - Epoché: A Journal for the History of Philosophy 12 (2):359-377.
  8.  3
    Give/Take.Jean-François Courtine & Christopher Cohoon - 2008 - Epoché: A Journal for the History of Philosophy 12 (2):359-377.
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