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Max Silverman

universalising language and culture of the European master are the traps posed Reflections on the human question 115 for the colonial subject whose own culture is devalued when measured against the values of ‘humanity’. It is true that Fanon and Lévi-Strauss arrive at this position via different routes. Fanon comes to the critique of the West via the route of personal experience in Martinique and then metropolitan France, the Negritude writers and Sartrean phenomenology, while LéviStrauss comes to it via the developing awareness among western anthropologists and

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Paul Strohm

want to argue that such imaginary relations – relations of ‘fandom’, as it were – are a frequent if unacknowledged component of literary enjoyment, and I want to think further about whether the formation of such relations might have any defensible elements at all. That is, might one discover an intellectually coherent aspect of this debunked practice? I want to weigh two possible forms of identification with an author: one involving some extremely preliminary thoughts about the author-in-the text and the phenomenology of textual encounter, and the other involving the

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Sal Renshaw

recurring motif of the relationship between subjectivity, grace, and the instant, all of which I, and others, have suggested are central concepts in Cixous’ poetico-philosophical ethics of otherness. Life, love, self, and other continually converge on the instant in her textual explorations of and reflections upon feminine subjectivities. What I have endeavoured to contribute here to the rich engagements others have had with Cixous’ work, however, is the way in which this convergence is so often configured as a kind of phenomenology of divinity, rendered always in and

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Tim Markham

and social capital derives not only from professional seniority, but also in how professional success has translated into connections and achievements outside the subfield of war correspondence. Participants were thus asked, usually indirectly in response to an aside, about their activities in other media and their liaisons with academic and political institutions. Third, it has been established that phenomenology seeks to construct methodologically the taken-for-granted symbolic world individuals inhabit, and political phenomenology seeks to document those

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New developments in the field

Brave new world or plus ça change?

Tim Markham

3681 The Politics of war reporting.qxd:Layout 1 28/9/11 11:14 Page 134 7 New developments in the field: brave new world or plus ça change? Bourdieusian phenomenology is sometimes accused of being flatly deterministic (e.g. Eckstein, 1988; Minogue, 1992; Garnham, 1993; Bohman, 1997; Sayer, 1999; Noble and Watkins, 2003). Bourdieu in particular tends to work from the assumption that the structures of any field are naturally geared towards maintaining the status quo. The durable, transposable dispositions of habitus structure practice through instinctive

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Recognition and the International

Meanings, Limits, Manifestations

Patrick Hayden and Kate Schick

recognition by calling attention to the nature of self-consciousness. His great innovation is to show that consciousness is always consciousness of something other than itself – both inanimate objects and animate others. Hegel's phenomenology of consciousness was popularized when it deeply informed the thinking of leading French scholars such as Jean-Paul Sartre, Maurice Merleau-Ponty, Jacques Lacan, Emmanuel

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Robbie Shilliam

Phenomenology of Spirit ( 1977 ) prepares the student to grapple with his system of Logic ( 1975 ) by positing that the dialectic between consciousness and self-consciousness is a necessary existential as well as philosophical pursuit. Does it prepare the student to recognize the Abyssinian general? Over a number of different sections of The Phenomenology , Hegel replays the

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Richard Rushton

upon which phenomenology is based’ (Rodowick 1997: 22). Rodowick is correct to point out that both Deleuze’s and Bergson’s approaches to perception are based on the capacities of an already mobile subject and not a subject that is stable or fixed, the latter being associated with a phenomenological perspective. One can thus certainly claim that the model of perception informing the Cinema books is non-phenomenological, but still the question of the relation between natural and cinematic perception has not been clarified. Rodowick persists by claiming that ‘it is

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John Gibbs

of silent and early cinema, with the improved sense of history which this has helped to foster, not least through the work on technology and other production contexts. More recently, the bodily turn in the humanities has seen critics exploring the relationship between phenomenology and detailed criticism; video essays have begun to explore the potential of accessible digital technologies to capture and to play with the object of study. The turn of the millennium ushered in a revival of style-­based criticism: the Style and Meaning conference of 2000 and the

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The European knows and does not know

Fanon’s response to Sartre

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Robert Bernasconi

, elsewhere in Peau noire Fanon underwrites the view that Whites cannot understand Louis Armstrong (Peau noire: 36; Black Skin: 45). I shall argue in this paper that Fanon’s considered opinion, which today might be understood as a version of standpoint theory or the epistemology of provenance, but which was in its own time developed by him in terms of existential phenomenology, is that ‘l’Européen sait et ne sait pas’ (‘The European knows and he does not know’) (Peau noire: 161; Black Skin: 199). The original title of Peau noire, Essai sur la désaliénation du Noir (Cheriki