22 found
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  1.  68
    Immanence and Abjection in Simone de Beauvoir.Zeynep Direk - 2011 - Southern Journal of Philosophy 49 (1):49-72.
    In this paper, I focus on the term ‘immanence’ in Simone de Beauvoir's The Second Sex and show how it relates to her historical account of sexual oppression. I argue that Beauvoir's use of Hegel's master−slave dialectic and of Claude Lévi-Strauss's reflection on the prohibition of incest lead her to claim that in all societies “woman” is constructed as “absolutely other.” I show that there is an ambiguous logic of abjection at work in Beauvoir's account that explains why men are (...)
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  2.  5
    Derrida entre Hegel et Lacan : la subjectivité aporétique.Zeynep Direk - 2016 - Les Cahiers Philosophiques de Strasbourg 39:111-128.
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  3.  3
    Una Risposta Femminista a Violence Et Civilité.Zeynep Direk - 2015 - Jura Gentium 12 (S2):167-180.
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  4.  33
    Politics of Shame in Turkey: Public Shaming and Mourning.Zeynep Direk - 2020 - Sophia 59 (1):39-56.
    The politics of shame makes part of the politics of affects. It is becoming a prominent form of politics in the age of social media. Social media, insofar as it presents a plurality of perspectives, can be a milieu for public deliberation. Acknowledging that politics of shame can be of different types, this essay considers two different experiences of politics of shame in social media. It compares public shaming as an activist strategy of moral reform in contemporary feminist politics with (...)
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  5.  68
    Phenomenology and Ethics: From Value Theory to an Ethics of Responsibility.Zeynep Direk - 2014 - Studia Phaenomenologica 14:371-393.
    There seems to be a shift in phenomenology in the 20th century from an ethics based on value theory to an ethics based on responsibility. This essay attempts to show the path marks of this transition. It begins with the historical development that led Husserl to address the question of ethical objectivity in terms of value theory, with a focus on Kant, Hegel, and Nietzsche. It then explains Husserl’s phenomenology of ethics as grounded in value theory, and takes into account (...)
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  6.  12
    Confronting Domestic Violence in Turkey.Zeynep Direk - 2019 - Eco-Ethica 8:75-92.
    In this paper, I discuss how Turkish feminists have approached the phenomenon of male violence in Turkey as a political problem by following the feminist precept that the private is public. In the last twenty years, feminist activists in media have made male violence increasingly visible, by criticizing the framing of femicides as fatalities of jealousy and love. I argue that Turkish feminists do not consider male violence as just a “situation” or a structure of “oppression.” They problematize it as (...)
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  7.  58
    Attending One's Own Words: Levinas' Appeal to the Phaedrus.Zeynep Direk - 2007 - Research in Phenomenology 37 (3):303-323.
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  8. A Companion to Derrida.Zeynep Direk & Leonard Lawlor (eds.) - 2014 - Wiley-Blackwell.
     
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  9. Adet kanaması tecrübesi: sınırlar ve ufuklar.Zeynep Direk - 2003 - Cogito 37:251-261.
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  10. Jacques Derrida Critical Assessments of Leading Philosophers.Zeynep Direk & Leonard Lawlor - 2002
     
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  11. Ontologies of Sex: Philosophy in Sexual Politics.Zeynep Direk - 2019 - Rowman & Littlefield International.
    This book examines feminist philosophical analyses of sexual oppression of women by men, and brings them into conversation with phenomenological, ontological and psychoanalytical accounts of erotic experience and sexual difference.
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  12. Ricœur, Personalism and Personal Justice.Zeynep Direk - 2017 - Eco-Ethica 6:263-275.
    This essay explores the personalism underlying the ethical dimension of Ricceur’s discussion of the institutional justice. According to Ricoeur, “public justice” refers to civil society’s critical response to the judicial acts of justice, with reference to ethical values as negotiating or mediating between the principles of justice and concrete practices, i.e., how things are done in the world, the existing state of affairs. Public justice can force institutional justice to function when it is not functioning well because of political interference (...)
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  13. Speaking of Derrida in Turkey.Zeynep Direk - 2020 - Eco-Ethica 9:165-186.
    This article takes up Derrida’s discussion of secularism as a development in Western Christian tradition and history and in his deconstruction of the opposition between secular and religious in “Faith and Knowledge: Two Sources of “Religion”at the Limits of Reason Alone.” What are the implications of Derrida’s discussion of originary faith in Turkey that has a majority of Muslim population, and a history of modernization and secularization? Should Turkey renounce secularism in education because it is not “really” part of its (...)
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  14. The Renovation of the Notion of Experience in Derrida's Philosophy.Zeynep Direk - 1998 - Dissertation, The University of Memphis
    Although Derrida has determined experience as always "an experience of presence" in Western metaphysics, a double logic of experience can be shown to determine his deconstruction of the phenomenological concept of experience. Derrida's appeal in his recent works to the notion of experience does not only imply that he has renovated the concept of experience but also that deconstruction has to be understood in terms of experience. Derrida's reading of the notion of experience in Husserl's phenomenology leads us to the (...)
     
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  15.  48
    Bataille on Immanent and Transcendent Violence.Zeynep Direk - 2004 - Bulletin de la Société Américaine de Philosophie de Langue Française 14 (2):29-49.
  16.  17
    Animality in Lacan and Derrida: The Deconstruction of the Other.Zeynep Direk - 2018 - Sophia 57 (1):21-37.
    In The Beast and the Sovereign, Derrida’s last seminar, Derrida criticizes Lacan for making no room for animality in the Other, in the unconscious transindividual normativity of language. In this paper, I take into account the history of Derrida’s interactions with Lacan’s psychoanalysis to argue that Derrida’s early agreement with Lacan’s conception of subjectivity as split by the signifier gives place in his late thought to a deconstruction of Lacan’s fall into humanist metaphysics, which makes a sharp moral distinction between (...)
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  17.  19
    The Reception of Kant in Turkey.Zeynep Direk - 1995 - Proceedings of the Eighth International Kant Congress 1:1287-1293.
  18.  13
    Phenomenology Encounters Psychoanalysis.Zeynep Direk - 2016 - Chiasmi International 18:115-133.
    This essay argues that his encounter with the Lacanian claims about the imaginary and symbolic functions incited Merleau-Ponty to transform his early phenomenology. “The Mirror Stage Formative of the Function of the I as Revealed in Psychoanalytic Experience” forced Merleau-Ponty to reconsider the primacy of the notion of Leib in his early phenomenology. The modification of his phenomenological starting point culminates in the revision of his position on the relation of the imaginary and the symbolic functions to the real from (...)
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  19.  13
    Une réponse féministe àViolence et Civilitéd’Étienne Balibar.Zeynep Direk - 2015 - Rue Descartes 85 (2):88.
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  20.  10
    Hegel Et Levinas: Distance Et Proximité.Zeynep Direk - 2015 - Hegel-Jahrbuch 2015 (1).
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  21. Derrida.Zeynep Direk & Leonard Lawlor (eds.) - 2002 - Routledge.
    The value of these volumes lies not only in the fact that it will make many well-known essays easily available, but also that it will present many essays never before translated into English. The names alone of the authors assembled here indicate the importance of this collection, contributors include: Blanchot, Cixous, deMan, Foucault, Gadamer, Habermas, Irigaray, Levinas, Lyotard and Ricoeur.
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  22.  2
    Ethics: Social Bond and Solidarity.Zeynep Direk - 2018 - Eco-Ethica 7:95-106.
    The social and political problem of immigration forces us to reflect on ethical issues such as the relation of responding and bonding across sharp differences, the role that moral values play in relating to the other, and the possibility of solidarity as a way of being responsible for the others with whom we do not have any ready-made social bond. I take Levinas's notion of the ethical relation with the other as a primal society from which the third is not (...)
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