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Tina Chanter [78]Tina Mary Chanter [1]
  1.  8
    Ethics of Eros: Irigaray's Re-Writing of the Philosophers.Tina Chanter - 1994 - New York: Routledge.
    ____Ethics of Eros__ sheds light on contemporary feminist discourse by questioning the basic distinctions and categories in feminist theory. Tina Chanter uses the work of Luce Irigaray as the focus for a critique of French and Anglo-American feminism as it is articulated in the debate over essentialism. While these two branches of feminism represent opposing views, Chanter advocates a productive exchange between the two.
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  2.  8
    Time, death, and the feminine: Levinas with Heidegger.Tina Chanter - 2001 - Stanford: Stanford University Press.
    Examining Levinas's critique of the Heideggerian conception of temporality, this book shows how the notion of the feminine both enables and prohibits the most fertile territory of Levinas's thought. The author suggests that though Levinas's conception of subjectivity corrects some of the problems Heidegger's philosophy introduces, such as his failure to deal adequately with ethics, Levinas creates new stumbling blocks, notably the confining role he accords to the feminine. For Levinas, the feminine functions as that which facilitates but is excluded (...)
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  3.  3
    Feminist Interpretations of Emmanuel Levinas.Tina Chanter (ed.) - 2001 - Pennsylvania State University Press.
    This volume of essays, all but one previously unpublished, investigates the question of Levinas’s relationship to feminist thought. Levinas, known as the philosopher of the Other, was famously portrayed by Simone de Beauvoir as a patriarchal thinker who denigrated women by viewing them as the paradigmatic Other. Reconsideration of the validity of this interpretation of Levinas and exploration of what more positively can be derived from his thought for feminism are two of this volume’s primary aims. Levinas breaks with Heidegger’s (...)
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  4.  4
    Time, Death, and the Feminine: Levinas with Heidegger.Tina Chanter - 2001 - Stanford: Stanford University Press.
    Examining Levinas’s critique of the Heideggerian conception of temporality, this book shows how the notion of the feminine both enables and prohibits the most fertile territory of Levinas’s thought. According to Heidegger, the traditional notion of time, which stretches from Aristotle to Bergson, is incoherent because it rests on an inability to think together two assumptions: that the present is the most real aspect of time, and that the scientific model of time is infinite, continuous, and constituted by a series (...)
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  5.  6
    The picture of abjection: film, fetish and the nature of difference.Tina Chanter - unknown
    The Picture of Abjection is an analysis of independent, contemporary, international film. Appropriating Kristeva's analysis of abjection, which she developed in the context of psychoanalytic theory to designate that which a subject rejects as a site of impurity, the book takes up the abject in order to illuminate various intersections of discrimination. The focus is on how race, gender, class, sexuality, ethnicity and nationality intersect with one another in ways that involve abjection. The argument is informed by a variety of (...)
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  6.  4
    Whose Antigone?: The Tragic Marginalization of Slavery.Tina Chanter - 2011 - State University of New York Press.
  7.  14
    Abjection and ambiguity: Simone de beauvoir's legacy.Tina Chanter - 2000 - Journal of Speculative Philosophy 14 (2):138-155.
  8.  16
    Impossible Identifications: How Can Rancière Help us to Think the Black Lives Matter Movement, and How Can the Black Lives Matter Movement Help us to Rethink Rancière?Tina Chanter - 2023 - Critical Horizons 24 (4):371-388.
    ABSTRACT I consider Bromell’s critique of Rancière in the context of a discussion of the Black Lives Matter movement, focusing on taking a knee. I argue that Rancière’s analysis can shed light on the Black Lives Matter movement, while also agreeing with Bromell’s general argument that race blindness is characteristic of Ranciere’s work. In this spirit, I suggest that taking race seriously implies Rancière’s conception of humans as poetic beings requires revision.
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  9.  5
    Levinas and impossible possibility: Thinking ethics with Rosenzweig and Heidegger in the wake of the shoah.Tina Chanter - 1998 - Research in Phenomenology 28 (1):91-109.
  10. On Not Reading Derrida's Texts: Mistaking Hermeneutics, Misreading Sexual Difference, and Neutralizing Narration.Tina Chanter - 1997 - In Ellen Feder, Mary C. Rawlinson & Emily Zakin (eds.), Derrida and Feminism: Recasting the Question of Woman. New York: Routledge. pp. 87--113.
     
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  11. Antigone's Liminality: Hegel's racial purification of tragedy and the naturalization of slavery.Tina Chanter - 2010 - In Kimberly Hutchings & Tuija Pulkkinen (eds.), Hegel's philosophy and feminist thought: beyond Antigone? New York: Palgrave-Macmillan.
  12.  7
    Irigaray.Tina Chanter - 1998 - In Simon Critchley & William Ralph Schroeder (eds.), A Companion to Continental Philosophy. Malden, Mass.: Wiley-Blackwell. pp. 588–598.
    A practicing psychoanalyst, Luce Irigaray is also a linguist and a philosopher. Irigaray's earliest book, Le Language des déments (1973), is a study of language and various forms of mental disturbance. It was out of her experience of psychoanalysis, both as analysand and analyst (see 1977, p. 62), that in 1974 Irigaray came to publish Speculum of the Other Woman, a book which takes as its trajectory, however, the history of Western philosophy from Plato to hegel (see Article 6). In (...)
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  13.  2
    Who is the peasant woman who trudges through the fields? Provincializing the Eurocentric artistic space.Tina Chanter - 2017 - In Chanter Tina (ed.), Heidegger and the global age. Rowman & Littlefield.
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  14.  2
    Revolt, Affect, Collectivity: The Unstable Boundaries of Kristeva's Polis.Tina Chanter & Ewa Plonowska Ziarek (eds.) - 2005 - State University of New York Press.
    Explores how the concept of revolution permeates and unifies Kristeva’s body of work.
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  15.  20
    Abjection and the Constitutive Nature of Difference: Class Mourning in Margaret's Museum_ and Legitimating Myths of Innocence in _Casablanca.Tina Chanter - 2006 - Hypatia 21 (3):86 - 106.
    This essay examines the connections between ignorance and abjection. Chanter relates Julia Kristeva's notion of abjection to the mechanisms of division found in feminist theory, race theory, film theory, and cultural theory. The neglect of the co-constitutive relationships among such categories as gender, race, and class produces abjection. If those categories are treated as separate parts of a person's identity that merely interlock or intermesh, they are rendered invisible and unknowable even in the very discourses about them. Race thus becomes (...)
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  16.  4
    The Exoticization and Universalization of the Fetish, and the Naturalization of the Phallus: Abject Objections.Tina Chanter - 2012 - In Tina Chanter & Ewa PŁonowska Ziarek (eds.), Revolt, Affect, Collectivity: The Unstable Boundaries of Kristeva’s Polis. SUNY Press. pp. 149-179.
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  17.  7
    Chanter’s Reading of Freud.Tina Chanter - 2004 - Southern Journal of Philosophy 42 (Supplement):67-72.
  18.  4
    James W. Allard, The Logical Foundations of Bradley's Metaphysics: Judgment, Inference, and Truth (Cambridge: Cambridge University Press, 2005).Rex Butler, John D. Caputo, Michael J. Scanlon, Tina Chanter, Ewa Plonowska Ziarek & Jeanine Grenberg - 2005 - Graduate Faculty Philosophy Journal 26 (2).
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  19.  3
    Antigone as the White Fetish of Hegel and the Seductress of Derrida.Tina Chanter - 2014 - In Zeynep Direk & Leonard Lawlor (eds.), A Companion to Derrida. Chichester, West Sussex, United Kingdom: Wiley-Blackwell. pp. 378–390.
    This chapter brings together the two sets of concerns, the first clustering around ethics and sexual difference, the second around race, slavery, and colonialism. The author suggests that, for Derrida, each of these concerns implicates the other, and to the extent that this is true, his reflections on Hegel's Antigone have not been read as carefully as they need to be. At the same time, the author says that Derrida has not read Sophocles as well or as closely as he (...)
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  20.  9
    Abjection and the Constitutive Nature of Difference: Class Mourning in Margaret's Museum_ and Legitimating Myths of Innocence in _Casablanca.Tina Chanter - 2006 - Hypatia 21 (3):86-106.
    This essay examines the connections between ignorance and abjection. Chanter relates Julia Kristeva's notion of abjection to the mechanisms of division found in feminist theory, race theory, film theory, and cultural theory. The neglect of the co-constitutive relationships among such categories as gender, race, and class produces abjection. If those categories are treated as separate parts of a persons identity that merely interlock or intermesh, they are rendered invisible and unknowable even in the very discourses about them. Race thus becomes (...)
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  21.  3
    A Critique of Martín Alcoff’s Identity Politics.Tina Chanter - 2009 - Philosophy Today 53 (Supplement):44-58.
  22.  2
    Antigone’s Exemplarity.Tina Chanter - 2011 - In Mary C. Rawlinson, Sabrina L. Hom & Serene J. Khader (eds.), Thinking with Irigaray. State University of New York Press. pp. 265-292.
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  23.  4
    Antigone's Exemplarity: Irigaray, Hegel, and Excluded Grounds as Constitutive of Feminist Theory In: Rawlinson, Mary C. , Hom, Sabrina L. and Khader, Serene J., (eds.) Thinking with Irigaray. Albany, U.S. : State University of New York Press, 2011, pp. 265-292. ISBN 9781438439174.Tina Chanter - unknown
    Irigaray raises the question of sexual difference. Yet there are moments at which Irigaray’s own pursuit of this question recapitulates the kind of universalism it is meant to combat. She remains ensconced in judgments that close down the attempt to think beyond sexual difference. The article pursues this line of thought particularly in relation to her figuring of Antigone, suggesting that there is a need to open up sexual difference so that it does not function as a universal discourse, but (...)
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  24.  11
    Antigone's Excessive Relationship to Fetishism.Tina Chanter - 2007 - Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 11 (2):231-260.
  25.  1
    Antigone’s Excessive Relationship to Fetishism.Tina Chanter - 2007 - Symposium 11 (2):231-260.
  26.  4
    Antigone’s Excessive Relationship to Fetishism: The Performative Politics and Rebirth of Eros and Philia from Ancient Greece to Modern South Africa.Tina Chanter - 2007 - Symposium 11 (2):231-260.
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  27.  3
    Abjection, Film, Politics.Tina Chanter & Athena Colnnan - 2001 - Glimpse 3 (1):51-62.
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  28.  8
    Abject Images: Kristeva, Art, and Third Cinema.Tina Chanter - 2001 - Philosophy Today 45 (Supplement):83-98.
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  29.  4
    Abject Images: Kristeva, Art, and Third Cinema.Tina Chanter - 2001 - Philosophy Today 45 (Supplement):83-98.
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  30.  5
    Art, politics, and Rancière: broken perceptions.Tina Chanter - 2017 - New York: Bloomsbury Academic.
    Redistributing the sensible: the art of borders, maps, territories and bodies -- Politics as the interruption of inequality, and the police as the miscount -- Art as dissensus: moving beyond the ethical and representative regimes with the help of Kant and Hegel -- Framing and reframing Rancière's critical intervention: Foucault and Kant -- Form and matter -- Feminist art: disrupting and consolidating the police order.
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  31.  8
    Antigone's Political Legacies: Abjection in Defiance of Mourning.Tina Chanter - 2010 - In S. E. Wilmer & Audrone Zukauskaite (eds.), Interrogating Antigone in Postmodern Philosophy and Criticism. Oxford University Press.
  32. Conditions: The Politics of Ontology and the Temporality of the Feminine.Tina Chanter - 2005 - In Eric Sean Nelson, Antje Kapust & Kent Still (eds.), Addressing Levinas. Evanston, Ill.: Northwestern University Press. pp. 310--338.
  33.  2
    Commentary: Three Questions for Rudolf Bernet.Tina Chanter - 1994 - Southern Journal of Philosophy 32 (S1):159-169.
  34.  3
    Derrida and Beyond.Tina Chanter - 2017 - philoSOPHIA: A Journal of Continental Feminism 7 (1):67-77.
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  35.  3
    Derrida and beyond : living feminism affirmatively.Tina Chanter - 2017 - philoSOPHIA: A Journal of Continental Feminism 7 (1):67-77.
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  36.  10
    Does Antigone Stand or Fall in Relation to Hegel's Master–Slave dialectic? A Response to Derrida's Glas.Tina Chanter - 2016 - Paragraph 39 (2):202-219.
    In Glas, Derrida focuses his attention on a question regarding the family, on the unintelligibility of familial love for which Hegel makes Antigone representative. The account of the emergence of self-consciousness in the family differs in several crucial ways from the standard account of how Hegelian self-consciousness is constituted in the master–slave dialectic. Most notably, the achievement of self-consciousness through familial love involves no risk of life, no struggle to the death, no conflict. While Derrida refrains from interrogating the relation (...)
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  37.  1
    Editor’s Introduction.Tina Chanter - 1997 - Southern Journal of Philosophy 35 (S1):5-6.
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  38.  3
    Exhuming the remains of Antigone's tragedy : the encryption of slavery.Tina Chanter - 2015 - In .
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  39.  10
    Feminist art: disrupting and consolidating the police order.Tina Chanter - 2017 - In Patrick M. Bray (ed.), Understanding Ranciere, understanding modernism. New York: Bloomsbury Academic. pp. 147-160.
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  40. Heidegger and gender: An uncanny retrieval of Hegel's antigone.Tina Chanter - 2013 - In Francois Raffoul & Eric S. Nelson (eds.), The Bloomsbury Companion to Heidegger. New York: Bloomsbury Academic. pp. 441.
     
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  41.  4
    Historicizing Feminist Aesthetics.Tina Chanter - 2017 - In Ann Garry, Serene J. Khader & Alison Stone (eds.), Routledge Companion to Feminist Philosophy. London: Routledge. pp. 463-473.
    This chapter is organized around two central questions. First, if art is political, in what ways is it political? Most theorists who identify themselves in some way with feminist aesthetics agree that art is political, but differ in how they think it is political. The second question is, if we assert that art is political in some way—although we need to clarify in exactly what ways it is political—is there anything to be learned from those philosophers such as Immanuel Kant (...)
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  42. Hands that give and hands that take: the politics of the Other in Levinas.Tina Chanter - 2007 - In Marinos Diamantides (ed.), Levinas, law, politics. New York: Routledge-Cavendish.
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  43. Irigaray's challenge to the fetishistic hegemony of the platonic one and many.Tina Chanter - 2010 - In Elena Tzelepis & Athena Athanasiou (eds.), Rewriting Difference: Luce Irigaray and "the Greeks". State University of New York Press.
     
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  44.  2
    Introduction.Tina Chanter & Ewa PŁonowska Ziarek - 2012 - In Tina Chanter & Ewa PŁonowska Ziarek (eds.), Revolt, Affect, Collectivity: The Unstable Boundaries of Kristeva’s Polis. SUNY Press. pp. 1-17.
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  45.  2
    Introduction to the Symposium.Tina Chanter - 2017 - philoSOPHIA: A Journal of Continental Feminism 7 (1):63-65.
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  46. Jeffner Allen and Iris Marion Young, eds., Thinking the Muse: Feminism and Modern French Philosophy Reviewed by.Tina Chanter - 1991 - Philosophy in Review 11 (2):79-80.
  47.  4
    Kristeva and Levinas: Abjection and the Feminine.Tina Chanter - 2004 - Studies in Practical Philosophy 4 (1):54-70.
  48. Kristeva's ethics of crisis: Artand abjection, love and melancholia.Tina Chanter - 2003 - In Edith Wyschogrod & Gerald P. McKenny (eds.), The Ethical. Malden, MA: Wiley-Blackwell. pp. 5--119.
     
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  49.  2
    Looking at Hegel’s Antigone through Irigaray’s Speculum.Tina Chanter - 2002 - In Dorota Glowacka & Stephen Boos (eds.), Between Ethics and Aesthetics: Crossing the Boundaries. State University of New York Press. pp. 29-48.
  50. Lecture 2: Giving time and death : Levinas, Heidegger, and the trauma of the gift.Tina Chanter - 2006 - In John D. Caputo & David L. Smith (eds.), Levinas: The Face of the Other: The Fifteenth Annual Symposium of the Simon Silverman Phenomenology Center. Simon Silverman Phenomenology Center, Duquesne University.
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