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Fred Evans [46]Fred J. Evans [8]Frederick J. Evans [5]Frederick James Evans [1]
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  1.  9
    Cosmopolitanism and the Creative Activism of Public Art.Fred Evans - 2023 - Journal of Aesthetics and Art Criticism 81 (2):213-227.
    Cosmopolitanism seeks a political ethics of world togetherness and a political aesthetics that can contribute to this task critically and imaginatively. Regarding political ethics, I explore the world as a “cosmopolitan mind” composed of “dialogic voices” and threatened by neoliberalism, neofascism, and other nihilistic “oracles.” I also construct a criterion for determining which public artworks (1) resist oracles and (2) help us imagine a “cosmopolitan democracy” and its political ethics. The latter includes the concordance of three ethico-political virtues—solidarity, heterogeneity, and (...)
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  2.  2
    Public art and the fragility of democracy: an essay in political aesthetics.Fred Evans - 2018 - New York: Columbia University Press.
    The fragility of democracy and the political aesthetics of public art -- Voices and places: the space of public art and Wodiczko's the homeless projection -- Democracy's "empty place": Rawls's political liberalism and Derrida's democracy to come -- Public art's "plain tablet": the political aesthetics of contemporary art -- Democracy and public art: Badiou and Ranciere -- The political aesthetics of Chicago's Millennium Park -- The political aesthetics of New York's National 9/11 Memorial -- Public art as an act of (...)
  3.  21
    Monitoring attention deployment by random number generation: An index to measure subjective randomness.Frederick J. Evans - 1978 - Bulletin of the Psychonomic Society 12 (1):35-38.
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  4.  32
    Chiasms: Merleau-Ponty's Notion of Flesh.Professor Fred Evans, Fred Evans, Leonard Lawlor & Professor Leonard Lawlor (eds.) - 2000 - SUNY Press.
    Leading scholars explore the later thought of Merleau-Ponty and its central role in the modernism-postmodernism debate.
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  5.  4
    The Multivoiced Body: Society and Communication in the Age of Diversity.Fred Evans - 2009 - Columbia University Press.
    The multivoiced body is both one and many: heterogeneous voices that at once separate and bind themselves together through their continuous and creative interplay.
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  6.  1
    The Multivoiced Body: Society and Communication in the Age of Diversity.Fred Evans - 2009 - Cambridge University Press.
    Ethnic cleansing and other methods of political and social exclusion continue to thrive in our globalized world, complicating the idea that unity and diversity can exist in the same society. When we emphasize unity, we sacrifice heterogeneity, yet when we stress diversity, we create a plurality of individuals connected only by tenuous circumstance. As long as we remain tethered to these binaries, as long as we are unable to imagine the sort of society we want in an age of diversity, (...)
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  7.  27
    Educating for Ethics: Business Deans’ Perspectives.Fred J. Evans & Leah E. Marcal - 2005 - Business and Society Review 110 (3):233-248.
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  8. The value of flesh: Merleau-Ponty's philosophy and the modernism/postmodernism debate.Fred Evans & Leonard Lawlor - 2000 - In Fred Evans & Leonard Lawlor (eds.), Chiasms: Merleau-Ponty's Notion of Flesh. State University of New York Press. pp. 1--22.
     
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  9. .Fred Evans & Leonard Lawlor (eds.) - 2000 - State University of New York Press.
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  10.  21
    Hypnosis and behavioral compliance: Is the cup half-empty or half-full?Frederick J. Evans - 1986 - Behavioral and Brain Sciences 9 (3):471-473.
  11.  32
    Adriana Cavarero and the Primacy of Voice.Fred Evans - 2018 - Journal of Speculative Philosophy 32 (3):475-487.
    In For More than One Voice, Adriana Cavarero argues that “voice” has primacy over other concepts characterizing human existence.1 She introduces this claim through an exegesis of Italo Calvino’s text “A King Listens”.2 The fictitious king, paranoid, insomniac, has reduced himself to a “great ear.” He no longer pays attention to the content of what his courtiers say to him. His ear picks up only the “vocal timbre of their voices.” This timbre is “artificial, false, ‘cold,’ like death.” But it (...)
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  12.  18
    Unnatural Participation.Fred Evans - 2010 - Philosophy Today 54 (Supplement):142-152.
  13.  98
    Deleuze, Bakhtin, and the ‘Clamour of Voices’1.Fred Evans - 2008 - Deleuze and Guatarri Studies 2 (2):178-188.
    This paper pursues two goals. The first concerns clarifying the relationship between Deleuze and the Russian linguist and culturologist, Mikhail Bakhtin. Not only does Deleuze refer to Bakhtin as a primary source for his emphasis on voice and indirect discourse, both thinkers valorise heterogeneity and creativity. I argue Deleuze's notions of ‘deterritorialisation’ and ‘reterritorialisation’ parallel Bakhtin's idea of ‘heteroglossia’ and ‘monoglossia’. Clarifying the relationship between Deleuze and Bakhtin leads directly to the second of my two other goals. I will argue (...)
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  14.  24
    Subjective random number generation and attention deployment during acquisition and overlearning of a motor skill.Frederick J. Evans & Charles Graham - 1980 - Bulletin of the Psychonomic Society 15 (6):391-394.
  15. Globalisation and Capitalist Property Relations: A Critical Assessment of David Held's Cosmopolitan Theory.Alejandro Colás Campbell, Fred Evans, John Exdel, Matthias Kaelberer & Fred Moseley - 2003 - Historical Materialism 11 (2):3-35.
  16. Chalmers, David J. The Character of Consciousness, Oxford University Press, 2010, 624 pp. Cliteur, Paul. The Secular Outlook: In Defense of Moral and Political Secularism, Wiley-Blackwell, 2010, 328 pp. Cochran, Molly. The Cambridge Companion to Dewey, Cambridge Uni. [REVIEW]Fred Evans, Allan Gotthelf, James G. Lennox, Jesus Ilundain-Agurruza, Michael W. Austin, Timothy O'Connor, Constantine Sandis, Graham Oppy, Michael Scott & Roland Pierik - 2011 - Metaphilosophy 42 (3):0026-1068.
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  17.  77
    Genealogy and the problem of affirmation in Nietzsche, Foucault and Bakhtin.Fred Evans - 2001 - Philosophy and Social Criticism 27 (3):41-65.
    Genealogy is a critical method employed most notably by Friedrich Nietzsche and Michel Foucault. Although he does not explicitly acknowledge it, Mikhail Bakhtin, the Russian linguist and philosopher of language, also uses this method. I examine the way these three thinkers construe both the critical and the affirmative roles of genealogy. The 'affirmative role' refers to what genealogy itself valorizes in exposing the limits of the universal claims it critiques. I identify three tasks of the critical role of genealogy and (...)
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  18.  83
    Voices, Oracles, and the Politics of Multiculturalism.Fred Evans - 1998 - Symposium 2 (2):179-189.
    Maria Lugones and other writers of post-colonial discourse emphasize hybrid over univocal identities. I argue that a significantly expanded version of Mikhail Bakhtin’s notion of “dialogized heteroglossia” reveals that the linguistic community and the “voives” at play in the latter constitute a form of dialogic hybridity. This view of the linguistic community offers an alternative to the notion of pure identities and the politics of exclusion that it has supported either overtly or tacitly. Moreover, a political principle - “the interplay (...)
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  19.  1
    Cosmopolitanism to Come: Derrida's Response to Globalization.Fred Evans - 2014 - In Zeynep Direk & Leonard Lawlor (eds.), A Companion to Derrida. Oxford, UK: Wiley. pp. 550–564.
    Cosmopolitanism has ancient roots in the West and the East. A view that appeals to a quasi‐transcendental basis for cosmopolitan democracy can seem unacceptably ephemeral; yet a conditional view may amount to no more than a worldwide modus vivendi despite its claims to moral bonds of unity. This chapter shows how Jacques Derrida's notion of democracy or cosmopolitanism confronts this issue. Contemporary Marxism provides one of the most systematic characterizations and criticisms of the modern form of globalization. Derrida says that (...)
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  20.  58
    Language and Political Agency: Derrida, Marx, and Bakhtin.Fred Evans - 1990 - Southern Journal of Philosophy 28 (4):505-523.
  21. "Solar love": Nietzsche, Merleau-ponty and the fortunes of perception. [REVIEW]Fred Evans - 1998 - Continental Philosophy Review 31 (2):171-193.
    Both Nietzsche and Merleau-Ponty repudiate the mirror view of perception and embrace what Nietzsche refers to as solar love or creative perception. I argue that Merleau-Ponty thinks of this type of perception primarily in terms of convergence and Nietzsche in terms of divergence. I then show how, contrary to their own emphases, Merleau-Ponty's notion of flesh and Nietzsche's idea of chaos suggest that convergence and divergence are abstractions from an ontologically prior realm of hybrid perceptions. In this realm, each perception (...)
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  22.  18
    The Clamour of Voices.Fred Evans - 2013 - Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 17 (2):158-177.
    Taking up the significance of Neda Agha-Soltan’s death in an Iranian street protest and novelist Zadie Smith’s analysis of President Obama, I offer an account of society as a “multivoiced body.” This body consists of “voices” that at once separate and bind themselves together through their continuous and creative interplay. Viewing society in this manner implies the simultaneous valorization of solidarity, diversity, and the creation of new voices as well as the kind of “hearing others” that makes these three political (...)
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  23.  19
    Toward a New Socialism.Matt Bakker, Frank Bardacke, Johanna Brenner, Harry Brighouse, Chris Dixon, Barbara Epstein, Fred Evans, Ann Ferguson, Milton Fisk, Michael Hames-Garcia, Nancy Holmstrom, Michael W. Howard, Serenella Iovino, Stephanie Luce, Barbara McCloskey & Eduardo Mendieta - 2006 - Lexington Books.
    Toward a New Socialism offers a critical analysis of capitalism's failings and the imminent need for socialism as an alternative form of government. Dr. Richard Schmitt joins with Dr. Anatole Anton to compile a volume of essays exploring the benefits and consequences of a socialist system as an avenue of increased human solidarity and ethical principle.
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  24. Sleep and hypnosis: Accessibility of altered states of consciousness.Frederick J. Evans - 1981 - In G. Adam, I. Meszaros & E. I. Banyai (eds.), Advances in Physiological Science. pp. 17--453.
  25.  55
    Witnessing and the Social Unconscious.Fred Evans - 2003 - Studies in Practical Philosophy 3 (2):57-83.
  26.  29
    Martin, Derrida, and "Ethical Marxism".Fred Evans - 2015 - Radical Philosophy Review 18 (2):203-221.
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  27.  48
    Unforeseeable Americas.Fred Evans - 2004 - Symposium 8 (1):168-173.
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  28.  52
    Multiculturalism. [REVIEW]Fred J. Evans - 1995 - Radical Philosophy Review of Books 11 (1):98-105.
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  29.  46
    The Clamour of Voices.Fred Evans - 2013 - Symposium 17 (2):158-177.
    Taking up the significance of Neda Agha-Soltan’s death in an Iranian street protest and novelist Zadie Smith’s analysis of President Obama, I offer an account of society as a “multivoiced body.” This body consists of “voices” that at once separate and bind themselves together through their continuous and creative interplay. Viewing society in this manner implies the simultaneous valorization of solidarity, diversity, and the creation of new voices as well as the kind of “hearing others” that makes these three political (...)
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  30.  47
    Merleau-Ponty Returns. [REVIEW]Fred Evans - 1991 - Teaching Philosophy 14 (4):443-447.
  31.  37
    Generic recall during posthypnotic amnesia.John F. Kihlstrom & Frederick J. Evans - 1978 - Bulletin of the Psychonomic Society 12 (1):57-60.
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  32.  43
    Chaosmos e la visione merleau-pontiana della Natura (riassunto).Fred Evans - 2000 - Chiasmi International 2:82-82.
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  33.  40
    Chaosmos and Merleau-Ponty’s View of Nature.Fred Evans - 2000 - Chiasmi International 2:63-81.
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  34.  25
    Deleuze's Political Ethics: A Fascism of the New?Fred Evans - 2016 - Deleuze and Guatarri Studies 10 (1):85-99.
    The cosmology of Deleuze and Guattari emphasises the new. I raise the question of whether this emphasis cancels out two other political virtues, solidarity and heterogeneity, and thereby amounts to a fascism of the new. I reply that what Deleuze and Guattari say about cosmological unity and difference suggests that they can avoid this negative designation. I support this conclusion by considering their statements on ethics and politics and by translating their cosmological philosophy into the more immediate ethico-political context of (...)
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  35.  22
    Multiculturalism.Fred J. Evans - 1995 - Radical Philosophy Review of Books 11 (11):98-105.
  36.  25
    Iris Marion Young and “Intersecting Voices”.Fred Evans - 2008 - Philosophy Today 52 (Supplement):10-18.
  37.  14
    El cosmopolitismo por venir: Derrida y el pensamiento fronterizo Latinoamericano.Fred Evans - 2017 - Revista de Humanidades de Valparaíso 9:49-72.
    In an age where diversity is increasingly accepted as a value as well as a fact, ethico-political cosmopolitanism should propose a notion of global unity that is composed of rather than imposed on difference. Jacques Derrida and Walter Mignolo offer different versions of this view of cosmopolitanism. Derrida’s version is based on his notion of “democracy to come”. He characterizes this notion as an “unconditional” or “quasi-transcendental” injunction. Mignolo castigates this injunction as an “abstract universal”. He offers instead “a critical (...)
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  38.  25
    Voices of chiapas: The zapatistas, Bakhtin, and human rights.Fred Evans - 1999 - Philosophy Today 43 (4):196-210.
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  39.  17
    9/11: Group Rights and “The Clash of Civilizations”.Fred Evans - 2011 - Journal of Philosophy: A Cross-Disciplinary Inquiry 6 (14):1-15.
    I argue that an icon in the immediate aftermath of the attacks on the World Trade Center, the “circle of candles” represents an alternative to Samuel Huntington’s “clash of civilization” thesis. But I also put forward a public policy that initially may seem to contradict this alternative: group or cultural rights, beyond, and even sometimes conflicting with, individual rights. Such rights at first blush appear to ensconce the same sort of walled-in, homogeneous and exclusionary cultural entities that Huntington’s thesis implies (...)
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  40.  20
    Multiculturalism. [REVIEW]Fred J. Evans - 1995 - Radical Philosophy Review of Books 11 (9):98-105.
  41.  14
    Unforeseeable Americas: Questioning Cultural Hybridity in the Americas. [REVIEW]Fred Evans - 2004 - Symposium 8 (1):168-173.
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  42.  29
    Specters of liberation: Great refusals in the new world order; Martin J. Beck matuštík. [REVIEW]Fred Evans - 2000 - Continental Philosophy Review 33 (1):107-112.
  43.  18
    Chaosmos and Merleau-Ponty’s View of Nature.Fred Evans - 2000 - Chiasmi International 2:63-81.
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  44.  18
    9/11.Fred Evans - 2011 - Journal of Philosophy: A Cross-Disciplinary Inquiry 6 (14):1-15.
    I argue that an icon in the immediate aftermath of the attacks on the World Trade Center, the “circle of candles” represents an alternative to Samuel Huntington’s “clash of civilization” thesis. But I also put forward a public policy that initially may seem to contradict this alternative: group or cultural rights, beyond, and even sometimes conflicting with, individual rights. Such rights at first blush appear to ensconce the same sort of walled-in, homogeneous and exclusionary cultural entities that Huntington’s thesis implies (...)
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  45.  17
    Marx, Nietzsche, and the "New Class".Fred Evans - 1990 - Journal of Speculative Philosophy 4 (3):249 - 266.
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  46.  9
    Voices of Chiapas.Fred Evans - 1999 - Philosophy Today 43 (Supplement):196-210.
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  47.  2
    9. ‘Murmurs’ and ‘Calls’: The Significance of Voice in the Political Reason of Foucault and Derrida.Fred Evans - 2016 - In ChristopherVE Penfield, Vernon W. Cisney & Nicolae Morar (eds.), Between Foucault and Derrida. Edinburgh University Press. pp. 153-168.
  48.  8
    Derrida and the Autoimmunity of Democracy.Fred Evans - 2016 - Journal of Speculative Philosophy 30 (3):303-315.
    Political activists can cheer when Jacques Derrida says that his idea of “democracy to come” is “a call for militant and interminable political critique.” Our acclamations grow louder when he adds that this idea is “a weapon aimed at the enemies of democracy.” He identifies these “enemies” as people who use the discourse of democracy as an “obscene alibi” for “tolerating the plight” of people “deprived of bread and water” and “equality or freedom.”1 He accuses the United States of committing (...)
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  49.  6
    To “Informate” or “Automate”.Fred Evans - 1991 - Social Theory and Practice 17 (3):409-439.
  50.  7
    Bakhtin, Communication, and the Politics of Multicultualism.Fred Evans - 1998 - Constellations 5 (3):403-423.
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