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  1.  6
    A Desperate Education.David Justin Hodge - 2004 - Film and Philosophy 8:1-16.
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  2.  13
    Cappelhørn, Niels Jørgen, and Jon Stewart, eds. Kierkegaard Revisited: Proceedings from the Conference “Kierkegaard and the Meaning of Meaning It”. [REVIEW]David Justin Hodge - 1999 - Review of Metaphysics 53 (1):151-153.
  3.  20
    Emmanuel Levinas. [REVIEW]David Justin Hodge - 1998 - Review of Metaphysics 51 (4):943-944.
  4.  19
    Gould, Timothy. Hearing Things: Voice and Method in the Writing of Stanley Cavell. [REVIEW]David Justin Hodge - 2000 - Review of Metaphysics 53 (4):931-933.
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    Hearing Things: Voice and Method in the Writing of Stanley Cavell. [REVIEW]David Justin Hodge - 2000 - Review of Metaphysics 53 (4):931-932.
    In one of his earliest essays, Stanley Cavell says that “... we must keep in mind how different their arguments sound, and admit that in philosophy it is the sound which makes all the difference”. This is so whether we discuss the antiphony between Wittgenstein and American Pragmatism, or from within Cavell's own writings. Timothy Gould has set himself to the task of showing how the sound of Cavell's texts—specifically in the form of his voice—is the constituting feature of a (...)
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  6.  3
    Kierkegaard Revisited: Proceedings from the Conference “Kierkegaard and the Meaning of Meaning It.”. [REVIEW]David Justin Hodge - 1999 - Review of Metaphysics 53 (1):151-153.
    In May 1996, a five day conference was held in Copenhagen where the essays in this book were presented, among a throng of others. Only the offerings of the keynote speakers are made available here, of which there are twenty-five. It is perhaps more fitting that this collection of speeches adopts the title of David Lodge’s address “Kierkegaard for Special Purposes,” for as the editors of this volume emphasize, “While united in their interest in Kierkegaard, the participants at the conference (...)
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  7.  14
    Levinas. [REVIEW]David Justin Hodge - 1998 - Review of Metaphysics 52 (1):138-140.
    “Even the most careful and sophisticated readers,” suggests Davis, “are frequently left mystified” by Levinas’s writing. In such a climate it would be beneficial, if not obligatory, to develop a clear exposition of Levinas’s project, which does not sacrifice philosophical acumen in an effort to be lucid; it is of little help to have introductions to Levinas that are more impenetrable than Levinas’s own writing. Davis has managed to write an introduction to Levinas’s thought that retains a respect for its (...)
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