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Journal articles on the topic 'Cavell, Stanley'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

Pérez-Chico, David. "Editorial Comment." Conversations: The Journal of Cavellian Studies, no. 6 (December 27, 2018): 1–5. http://dx.doi.org/10.18192/cjcs.v0i6.4094.

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After June 19th, the title—“Cavell after Cavell”—for this collection of papers on Stanley Cavell’s rich philosophical work has taken on a new meaning. Originally, contributors were asked to explore new trends based on Cavell's thought, but what we have now is also reminiscent of an homage by some notable scholars who were his students or who knew him very well.

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2

DOMENACH, Élise. "Stanley Cavell." Revue Philosophique de Louvain 96, no. 3 (1998): 496–511. http://dx.doi.org/10.2143/rpl.96.3.541902.

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3

Ritter, Eric. "Thinking with Cavell about (His) Death." Conversations: The Journal of Cavellian Studies, no. 7 (November 13, 2020): 145–53. http://dx.doi.org/10.18192/cjcs.vi7.4917.

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I am grateful to David LaRocca for inviting contributors to this special commemorative issue on the life and thought of Stanley Cavell. What follows is a brief philosophical reflection on what it means to think through the death of someone like Cavell, whose life and work continue to live on in so many respects and within so many people, as both this special issue and my experience in Stanley Cavell’s study bear witness to. I would argue that it is difficult to think through Cavell's death adequately (that is, to get the right sort of concepts in play). The cause of this difficulty is a productive tension within the extraordinary ordinariness of the concept of death itself: between the fact of cessation of biological life and the various respects in which Cavell has not ceased to exist, especially within the hearts and minds of so many. I aim in this piece to think with Cavell— that is, using tools he has provided—about (his own) death, thus performing the very productive tension which is the subject of the essay. I interweave some anecdotes from the past year spent working with the Cavell family to inventory and organize Cavell’s papers at the family’s home in Brookline, Massachusetts.

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4

Khan, Amir. "End Times According to Stanley Cavell." Conversations: The Journal of Cavellian Studies, no. 5 (February 27, 2018): 95–106. http://dx.doi.org/10.18192/cjcs.v0i5.2420.

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Unintelligibility. Madness. Death. These are strange and ominous words to lead any essay, but the words themselves are not so strange to philosophy, and certainly not to anyone with an ear for Stanley Cavell’s voice. Then certainly philosophy uses them in a strange way, or, say, in unconventional ways. To assume these words mean what they “ordinarily” do (when reading Cavell) is to put on a presumption of drama that is not only uncalled for, but romantically irritating. When Cavell says unintelligibility, he doesn’t really mean unintelligible; when he says madness, he cannot possibly mean madness; and when he says death, he cannot possibly mean death. So what is with philosophy’s or Cavell’s insistence on using these words outside of their ordinary habitat, particularly when Cavell is so obviously sympathetic to the Wittgensteinian plea to bring language back from holiday?

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5

Crary, Alice. "For My Teacher, Stanley Cavell." Conversations: The Journal of Cavellian Studies, no. 7 (June 19, 2019): 43–47. http://dx.doi.org/10.18192/cjcs.vi7.4286.

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I AM HONORED TO BE HERE, with members of the Cavell family, with friends and with colleagues, to celebrate the life and work of Stanley Cavell, to whom I owe inestimably large debts of gratitude and whom I remember with the greatest affection and admiration. Cavell’s role in my life was that of a philosophical parent. He is well known to have held that “philosophy is the education of grownups,” and the sort of parenting I am talking about involved opening the door of philosophy for my young adult self. This was not a matter of induction into a theoretical research program of the type that then already dominated academic philosophy. Cavell’s way was to prompt students to confront and interrogate our own intellectual responses, leading us to ask “why we do what we do, judge as we judge,” and positioning us to think for ourselves. This is a demanding pedagogical enterprise, and Cavell devoted singular amounts of time and energy to supporting the young thinkers around him. What I am going to recount is the story of two extraordinary things that he did as my teacher, circumstances all the more arresting in that I was not officially his student.

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6

Davies, Byron. "Remembering Stanley Cavell." Conversations: The Journal of Cavellian Studies, no. 7 (June 19, 2019): 69–72. http://dx.doi.org/10.18192/cjcs.vi7.4327.

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This memorial notice for Stanley Cavell was first published on the Harvard Philosophy Department website on June 25, 2018 and appears here with the department’s permission. For over four decades one of the most distinctive and original contributors to American letters—and one of the world’s most significant proponents of what philosophy could learn from the arts—was a member of the community of Emerson Hall. But so long as Stanley Cavell is best known just as a philosopher who wrote about Shakespeare and movies (as he was first introduced to me), and even if his unassailable institutional legacy is as the advisor of generations of accomplished philosophers (and film and literary scholars), the task for philosophers memorializing Cavell is to communicate what he taught us, and in particular what he taught us to do.

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7

Abel, Olivier. "Laudatio Stanley Cavell." Études théologiques et religieuses 86, no. 3 (2011): 283. http://dx.doi.org/10.3917/etr.0863.0283.

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8

Michael Fischer. "Using Stanley Cavell." Philosophy and Literature 32, no. 1 (2008): 198–204. http://dx.doi.org/10.1353/phl.0.0004.

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9

Baz, Avner. "Stanley Cavell’s Argument of the Ordinary." Nordic Wittgenstein Review 7, no. 2 (2018): 9. http://dx.doi.org/10.15845/nwr.v7i2.3521.

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My overall aim is to show that there is a serious and compelling argument in Stanley Cavell’s work for why any philosophical theorizing that fails to recognize what Cavell refers to as “our common world of background” as a condition for the sense of anything we say or do, and to acknowledge its own dependence on that background and the vulnerability implied by that dependence, runs the risk of rendering itself, thereby, ultimately unintelligible. I begin with a characterization of Cavell’s unique way of inheriting Austin and Wittgenstein – I call it “ordinary language philosophy existentialism” – as it relates to what Cavell calls “skepticism”. I then turn to Cavell’s response to Kripke in “The Argument of the Ordinary”, which is different from all other responses to Kripke’s Wittgenstein on Rules and Private Language in that Cavell’s response, while theoretically powerful, is at the same time also existentialist, in the sense that Cavell finds a way of acknowledging in his writing the fundamental fact that his writing (thinking) constitutes an instance of what he is writing (thinking) about. This unique achievement of Cavell’s response to Kripke is not additional to his argument, but essential to it: it enables him not merely to say, but to show that, and how, Kripke’s account falsifies what it purports to elucidate, and thereby to show that the theoretical question of linguistic sense is not truly separable, not even theoretically, from the broadly ethical question of how we relate to others, and how we conduct ourselves in relation to them from one moment to the next.

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10

Friedlander, Eli. "Stanley Cavell, with Time." Conversations: The Journal of Cavellian Studies, no. 7 (June 19, 2019): 48–53. http://dx.doi.org/10.18192/cjcs.vi7.4287.

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Let me start by saying how significant it is for me to take part in this conference commemorating and celebrating Stanley Cavell. I am grateful to Cathleen Cavell and Richard Moran for this opportunity, not only to speak, but mainly to listen to dear friends, friends whose companionship was indelibly marked by our common love for Stanley, by the admiration for his thinking, and by the inspiration and sustenance he provided for our own work. What I will say will be inflected by the way Stanley touched my life and work. I must apologize therefore for having to speak, in the short and precious time I have, also a bit about myself. As I wrote these remarks I thought that I will most likely not be the only one to choose to speak of the ideal, the paradigm of the unity of person and thought that is Stanley Cavell. It is what was so striking to me when I first encountered him; it also became central to my dissertation project with him, and it remains to this day that through which I think of his continuous presence in my concerns with philosophy.

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11

Randall, Belle. "Conversations with Wittgenstein, St. Augustine, and Stanley Cavell." Common Knowledge 26, no. 1 (2020): 1–11. http://dx.doi.org/10.1215/0961754x-7899575.

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In memory of Stanley Cavell, a family friend of more than a half-century’s standing writes about his years in Berkeley (1944 to 1964), when he was deciding between music and philosophy as his field and then, eventually, joined the philosophy faculty as a lecturer. This guest column is a collage of diverse original sources—Randall’s poetry and memories, Cavell’s memoir Little Did I Know, and relevant passages in Wittgenstein and Augustine—that involve the interplay of events in Cavell’s personal life with the dissertation that in time became his first book, Must We Mean What We Say?. Randall considers Cavell’s influence on her own unique, perhaps insupportable, understanding of passages in all three of her eponymous authors—passages dealing with an infant’s acquisition of language and reflecting on Randall’s own relationship as a child with Cavell.

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12

Sitney, P. Adams. "Apologies to Stanley Cavell." Conversations: The Journal of Cavellian Studies, no. 7 (June 19, 2019): 8–13. http://dx.doi.org/10.18192/cjcs.vi7.4281.

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I read The World Viewed as soon as it was published in 1971. Although I was outraged (and even at times disgusted) by that first reading, I was touched by its eloquence. My hostility was undoubtedly the premature judgment of a champion of avantgarde cinema toward a critic whose taste differed so radically from mine. I could hardly attend to what Cavell actually wrote at that time. My rage began with the opening chapter’s claim that “in the case of films, it is generally true that you do not really like the highest instances unless you also like the typical ones.” Here, I thought, was a parodic example of a professorial movie buff, taking what the Brattle Cinema in Cambridge happened to screen as the art of film. He amply declares that only a fool would judge paintings or music on the same basis. I wondered would he would say to someone who took the full range of books in the “philosophy” section of a typical Boston bookstore as the parameters of his disciple, noting at that time that there would be nothing by Cavell himself on such a shelf. (His 1969 collection of essays, Must We Mean What We Say? had disappeared by then. I had to order the book—hardcover only—from the publisher a year later.)

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13

Waters, Lindsay. "Stanley Cavell, Philosopher Untamed." Conversations: The Journal of Cavellian Studies, no. 7 (November 13, 2020): 43–45. http://dx.doi.org/10.18192/cjcs.vi7.4912.

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Why not use the word “star,” Stanley asked in his breakthrough book on movies, The World Viewed, why not “the more beautiful and more accurate word,” rather than actor or actress? In philosophy he was a Hepburn, a Brando, a Dean, a Bacall, stars into whose souls he gave us entryways. I always thought of him and Hilary Putnam as the “glimmer twins.” Time was on their side, for so many decades, thank the lord. And on ours, too!

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14

Sinnerbrink, Robert. "Introduction: On Stanley Cavell." Film-Philosophy 18, no. 1 (2014): 1–2. http://dx.doi.org/10.3366/film.2014.0001.

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15

Fried, Michael. "On Meeting Stanley Cavell." MLN 126, no. 5 (2011): 937–42. http://dx.doi.org/10.1353/mln.2011.0087.

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16

Eldridge, Richard. "Encountering Cavell." Conversations: The Journal of Cavellian Studies, no. 7 (June 19, 2019): 38–42. http://dx.doi.org/10.18192/cjcs.vi7.4285.

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I first came across Stanley Cavell’s writing in the fall of 1974 in a senior seminar in the philosophy of mind at Middlebury College, co-taught by Stanley Bates and Timothy Gould. We spent most of the term reading Gilbert Ryle’s The Concept of Mind and P. F. Strawson’s Individuals—books that at that time, before the widespread reception of Kripke’s Naming and Necessity, Putnam-style functionalism, and central state identity theory, still counted as contemporary philosophy of mind. It was then felt by Bates and Gould, I conjecture, that something more lively and something having to do with subjectivity might be order. Both of them had been Ph.D. students with Cavell at Harvard, and so we turned to “Knowing and Acknowledging.”

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17

Saito, Naoko. "Continuing Education with Stanley Cavell." Conversations: The Journal of Cavellian Studies, no. 7 (June 19, 2019): 54–59. http://dx.doi.org/10.18192/cjcs.vi7.4288.

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How many times in my life have I re-encountered my teacher, Stanley Cavell? The most memorable, the first encounter with him was in the winter of 1996 at Harvard—the image still vivid in my memory, the snow falling outside the window of his room, with me sitting in front of Stanley. At the suggestions of a teaching assistant of Hilary Putnam, who had read my term paper, I made an appointment with Stanley and introduced myself along with my abiding question regarding American philosophy. When I presented this as my being “torn” between Emerson and Dewey, Stanley reacted immediately and expressed his sense of sympathy with me. That was the beginning of a kind of continuing education for me and of the lifelong task I consider myself to have shared with him.

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18

Grimstad, Paul. ""Stay on Your Path, Young Man"." Conversations: The Journal of Cavellian Studies, no. 7 (March 23, 2020): 65–68. http://dx.doi.org/10.18192/cjcs.vi7.4632.

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Almost ten years ago I participated in the conference whose proceedings would become the volume Stanley Cavell and Literary Studies: Consequences of Skepticism. Stanley sat directly in front of me and listened attentively to my talk, thrilling and scary, not to say awkward, reading out “Cavell writes...” and “Cavell says...” with the man right there. After the Q and A, someone, I don't remember who, brought me over and introduced us. Stanley shook my hand and with the other patted my shoulder and said, with a broad smile, “Stay on your path, young man.”

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19

Fosl, Peter S. "Cavell and Hume on Skepticism, Natural Doubt, and the Recovery of the Ordinary." Conversations: The Journal of Cavellian Studies, no. 3 (March 27, 2015): 32–48. http://dx.doi.org/10.18192/cjcs.v0i3.1298.

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One curious aspect of Stanley Cavell’s investigations into skepticism is his relative neglect of one of philosophy’s most important skeptics, David Hume. Cavell’s thinking about skepticism is located in relation to Wittgenstein, Kant, Emerson, Austin, and others. But while Hume is occasionally mentioned, those encounters are brief and generally dismissive. In “Aesthetic Problems of Modern Philosophy,” for example, Cavell remarks that while “Hume is always a respectable place to begin,” Kant is “deeper and obscurer” (MWM, 88). The important Cavell scholar Timothy Gould follows Cavell in this, writing that: “Hume’s tactic of playing billiards as a relief from the melancholy of reflection and skepticism is a relatively unsophisticated strategy, compared to some that I know of.”

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20

Bates, Stanley, and Michael Fischer. "Stanley Cavell and Literary Skepticism." Journal of Aesthetics and Art Criticism 48, no. 3 (1990): 239. http://dx.doi.org/10.2307/431768.

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21

Lastra, Antonio, and José-Alfredo Peris-Cancio. "Lecturas políticas de Stanley Cavell." Análisis. Revista de investigación filosófica 6, no. 2 (2019): 197–214. http://dx.doi.org/10.26754/ojs_arif/a.rif.201924130.

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La filosofía de Stanley Cavell no desarrolla propiamente una teoría política. Su método socrático se propone precisamente revisar el lenguaje con el que se configura la comunidad. Esa es la contribución más genuina de la filosofía, que tiene que buscar su espacio frente a discursos elaborados en sintonía con el poder político y que acaban reduciendo la participación en la formación del bien común. Enfrentarnos adecuadamente a la tragedia del escepticismo debe llevar a sospechar de una filosofía moderna que no responda a las inquietudes de los ciudadanos y se imponga en la esfera pública restringiendo la posibilidad de una crítica racional de sus postulados. Exigir la apertura de la filosofía a otras formas expresivas de la razón como la literatura, la ópera o el cine puede corregir esa reducción. Frente a la propuesta dominante que, a partir de Rawls, busca establecer el predominio de las reglas y los beneficios económicos, Cavell propone un regreso a la política que busca la alegría de las personas como expresión de una verdadera democracia.

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22

Dumm, Thomas. "Stanley Cavell at Amherst College." Conversations: The Journal of Cavellian Studies, no. 7 (June 19, 2019): 65–68. http://dx.doi.org/10.18192/cjcs.vi7.4290.

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In February of 2000, Stanley Cavell came to Amherst College to present two public lectures as the John C. McCloy ’16 Professor of American Institutions. (I had nominated him for the lectureship the previous year, and he had been approved by a College committee and the president of the College at the time, Tom Gerety, who was himself a legal philosopher.) It was a big deal. In the fall, the lecturer had been Ronald Dworkin. Others who had lectured through these early years of the lecture included such luminaries as Martha Nussbaum and George Kateb. (The first McCloy lecturer had been Fred Korematsu, who had unsuccessfully sued the U.S. government during World War II to end the Japanese internment program. Korematsu’s invitation had been a sort of historical reparation, since John McCloy, for whom the professorship had been named, had directed the internment camp program for FDR, famously saying, when asked about its constitutionality, “Compared to my country, the Constitution is just a piece of paper.”)

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23

Koethe, John, and Michael Fischer. "Stanley Cavell and Literary Skepticism." Philosophical Review 101, no. 3 (1992): 712. http://dx.doi.org/10.2307/2186089.

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24

de Vries, Hent. "Stanley Cavell on St. Paul." MLN 126, no. 5 (2011): 979–93. http://dx.doi.org/10.1353/mln.2011.0083.

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25

Cavell, Stanley, and Sandra Laugier. "Message de monsieur Stanley Cavell." Études théologiques et religieuses 86, no. 3 (2011): 287. http://dx.doi.org/10.3917/etr.0863.0287.

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26

Parini, Jay, and Stanley Cavell. "The Importance of Stanley Cavell." Hudson Review 38, no. 1 (1985): 115. http://dx.doi.org/10.2307/3851000.

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27

Day, William. "Zhenzhi and Acknowledgment in Wang Yangming and Stanley Cavell." Journal of Chinese Philosophy 39, no. 2 (2012): 174–91. http://dx.doi.org/10.1163/15406253-03902003.

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This article highlights sympathies between Wang Yangming’s notion of zhenzhi (real knowing) and Stanley Cavell’s concept of acknowledgment. I begin by noting a problem in interpreting Wang on the unity of knowing and acting, which leads to considering how our suffering pain figures in our “real knowing” of another’s pain. I then turn to Cavell’s description of a related problem in modern skepticism, where Cavell argues that knowing another’s pain requires acknowledging it. Cavell’s concept of acknowledgment answers to Wang’s insistence that knowing and acting are one, and corrects Antonio Cua’s very different appropriation of “acknowledgment” to explain Wang’s doctrine.

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28

Day, William. "Zhenzhi and Acknowledgment in Wang Yangming and Stanley Cavell." Journal of Chinese Philosophy 39, no. 5 (2012): 51–68. http://dx.doi.org/10.1163/15406253-03905005.

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This article highlights sympathies between Wang Yangming’s notion of zhenzhi (real knowing) and Stanley Cavell’s concept of acknowledgment. I begin by noting a problem in interpreting Wang on the unity of knowing and acting, which leads to considering how our suffering pain figures in our “real knowing” of another’s pain. I then turn to Cavell’s description of a related problem in modern skepticism, where Cavell argues that knowing another’s pain requires acknowledging it. Cavell’s concept of acknowledgment answers to Wang’s insistence that knowing and acting are one, and corrects Antonio Cua’s very different appropriation of “acknowledgment” to explain Wang’s doctrine.

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29

Odin, Steve. "Illuminations of the Quotidian in Nishida, Chan/Zen Buddhism, and Sino-Japanese Philosophy." Journal of Chinese Philosophy 40, no. 5 (2013): 135–45. http://dx.doi.org/10.1163/15406253-04005012.

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Return to the ordinary as extraordinary has become the signature motif for the Emersonian perfectionism of Stanley Cavell in contemporary American philosophy. In this article I develop Cavell’s notion of “the ordinary” as an intercultural theme for exploring aspects of traditional Chinese philosophy, especially Confucianism and Chan Buddhism. I further use Cavell’s philosophy of the ordinary to examine Sino-Japanese thought as found in the Zen tradition of Japan and its reformulation by Nishida Kitarô in modern Japanese philosophy. It will be seen how for both Cavell and Sino-Japanese philosophy, perfection is achieved not by transcendence of the ordinary, but through continuous return to and affirmation of the ordinary as extraordinary. I thus endeavor to illuminate the quotidian as articulated by Cavell, Chinese philosophy, and the Sino-Japanese tradition.

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30

Standish, Paul. "Rethinking democracy and education with Stanley Cavell." Foro de Educación 11, no. 15 (2013): 49–64. http://dx.doi.org/10.14516/fde.2013.011.015.002.

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31

Cerisuelo, Marc. "Stanley Cavell et l'expérience du cinéma." Revue Française d Etudes Américaines 88, no. 2 (2001): 53. http://dx.doi.org/10.3917/rfea.088.0053.

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32

Štrajn, Darko. "A Brief Encounter with Stanley Cavell." Conversations: The Journal of Cavellian Studies, no. 4 (May 1, 2016): 73–76. http://dx.doi.org/10.18192/cjcs.v0i4.1614.

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Stanley Cavell was hardly known to me before I met him in person. And then I wasgenuinely astounded about how, until then in my own pursuits in philosophy to come to terms with the (in)famous discrepancies and differences between the Continental and Anglo-American philosophy, I had somehow managed to miss his contributions.

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33

Panizza, Silvia. "Stanley Cavell: Philosophy, Literature and Criticism." European Legacy 19, no. 6 (2014): 806–7. http://dx.doi.org/10.1080/10848770.2014.949968.

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34

Bowyer, Andrew D. "Moral Philosophy after Austin and Wittgenstein: Stanley Cavell and Donald MacKinnon." Studies in Christian Ethics 31, no. 1 (2017): 49–64. http://dx.doi.org/10.1177/0953946817737927.

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There are broad commonalities between the projects of Donald MacKinnon (1913–1994) and Stanley Cavell (1926–) sufficient to make the claim that they struck an analogous pose in their respective contexts. This is not to discount their manifest differences. In the milieu of 1960s and 1970s Cambridge, MacKinnon argued in support of a qualified language of metaphysics in the service of a renewed catholic humanism and Christian socialism. At Harvard, Cavell articulated commitments that made him more at home in the world of North American secular political liberalism. Where Nietzsche, Hume, Freud, Heidegger, Emerson and Thoreau were Cavell’s inspirations, Butler, Kant, G. E. Moore, Collingwood and the New Testament were MacKinnon’s. For all the stark differences, commonalities abound and the reason for this can be traced to a shared appreciation of Austin’s contribution to the ‘lingusitic turn’ together with Wittgenstein’s later work. They both developed projects obsessed with the problem of scepticism together with a commitment to a creative re-animation of moral discourse in light of it, with MacKinnon defending a qualified ‘moral realism’, and Cavell, ‘moral perfectionism’. Seen together, a distinctive post-Kantian and post-Wittgensteinian therapeutic moral philosophy is in evidence.

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35

Pritchard, Duncan. "Preface to the Cavell Symposium." International Journal for the Study of Skepticism 5, no. 1 (2015): 1. http://dx.doi.org/10.1163/22105700-00501001.

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36

Ngai, Siane. "Cavell as Mentor." Conversations: The Journal of Cavellian Studies, no. 7 (June 19, 2019): 60–64. http://dx.doi.org/10.18192/cjcs.vi7.4289.

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I was a Grad student in English at Harvard in the mid-90s, but physically there for just three years, anxious to move to Brooklyn for a relationship as soon as I became ABD. In that brief but intense period of time, I tried to take as many courses offered by Stanley Cavell as possible. In my last year, I asked him to be a member of my dissertation committee. Looking back I’m still flooded with gratitude (and astonishment) by the fact that he said yes.

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37

Stang, Nicholas F. "Cavell’s Importance for Philosophical Aesthetics." Conversations: The Journal of Cavellian Studies, no. 7 (November 13, 2020): 110–13. http://dx.doi.org/10.18192/cjcs.vi7.4915.

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Stanley Cavell was a prolific writer—the author of seventeen books and countless essays—and a famously stimulating teacher, but it would be impossible to convey in a short piece like this what made his writing and teaching inimitable. Instead, I will limit myself to trying to explain a bit of what I think is so important about Cavell’s work in aesthetics.

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38

Dedić, Nikola. "O vrijednosti: rekonstrukcija pojma nakon „smrti” estetike." Ars Adriatica, no. 5 (January 1, 2015): 211. http://dx.doi.org/10.15291/ars.527.

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The article addresses the issue of value present in Stanley Cavell’s philosophy of art. It focuses on Cavell as the representative of the Anglo-American ordinary language philosophy and his attitude towards the European tradition of post-structuralism as well as his attitude towards the problem of intersocial communication, rationality and poststructuralist antihumanism. The main argument is this: while post-structuralist theory of art deconstructs the notion of value and gives prominence to the notion of transgression, Cavell draws on the philosophy of ordinary language in the late works of Wittgenstein and manages to offer a materialistic and informalist reconstruction of the notion of artistic value.

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39

Dedić, Nikola. "O vrijednosti: rekonstrukcija pojma nakon „smrti” estetike." Ars Adriatica, no. 5 (January 1, 2015): 211. http://dx.doi.org/10.15291/ars.956.

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The article addresses the issue of value present in Stanley Cavell’s philosophy of art. It focuses on Cavell as the representative of the Anglo-American ordinary language philosophy and his attitude towards the European tradition of post-structuralism as well as his attitude towards the problem of intersocial communication, rationality and poststructuralist antihumanism. The main argument is this: while post-structuralist theory of art deconstructs the notion of value and gives prominence to the notion of transgression, Cavell draws on the philosophy of ordinary language in the late works of Wittgenstein and manages to offer a materialistic and informalist reconstruction of the notion of artistic value.

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40

Mendoza, Mario Gensollen. "Stanley Cavell: Reivindicaciones de la razón, Madrid: Síntesis 2003, 653 pp." Tópicos, Revista de Filosofía 26, no. 1 (2013): 202. http://dx.doi.org/10.21555/top.v26i1.266.

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41

Kiilakoski, Tomi. "Elämästä sanoilla ja sanoissa, jotka pettävät." Aikuiskasvatus 31, no. 4 (2011): 310–11. http://dx.doi.org/10.33336/aik.93961.

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42

KELLY, ÁINE. "“A Radiant and Productive Atmosphere”: Encounters of Wallace Stevens and Stanley Cavell." Journal of American Studies 46, no. 3 (2012): 681–94. http://dx.doi.org/10.1017/s002187581100137x.

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Writing on such diverse works as Shakespeare'sKing Lear, Wallace Stevens's “Sunday Morning” and Vincente Minnelli'sThe Bandwagon, Stanley Cavell is a philosopher consistently moved to philosophize in the realm of the aesthetic. Cavell invokes Stevens, particularly, at moments of hisoeuvreboth casual and constructive. In a commemorative address of the “Pontigny-en-Amérique” encounters at Mount Holyoke College in 2006, Cavell takes Stevens as his direct subject. During the original Pontigny colloquia, held during the wartime summers of 1942–44, some of the leading European figures in the arts and sciences (among them Hannah Arendt and Claude Lévi-Strauss) gathered at Mount Holyoke with their American peers (Stevens, John Peale Bishop and Marianne Moore) for conversations about the future of human civilization and the place of philosophy in a precarious world. Stevens suggested at the Pontigny meeting that the philosopher, compared unfavourably to the poet, “fails to discover.” As it is precisely Cavell's acknowledgement of the accidental or the unexpected as displaced from philosophy that draws him to the writings of Stevens, the Mount Holyoke encounters promise an illuminating dialogue between the two. The affinity between such central champions of the poetic dimension of American philosophy is sometimes obvious, more times in question.

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Ribes, Diego. "Notas del traductor de Reivindicaciones de la razón de Stanley Cavell." Euphyía - Revista de Filosofía 1, no. 1 (2017): 107. http://dx.doi.org/10.33064/1euph11.

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En estas notas el autor expone las diﬁ cultades que ha experimentado a lo largo de la traducción de Reivindicaciones de la razón de Stanley Cavell. En particular, respecto a la traducción de ciertos conceptos clave en la obra de Cavell: claim (reivindicación), acknowledge (reconocer), best case (caso mejor), y su idiosincrásico uso de los pronombres.

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Gould, Timothy, and Stephen Mulhall. "Stanley Cavell: Philosophy's Recounting of the Ordinary." Journal of Aesthetics and Art Criticism 56, no. 1 (1998): 83. http://dx.doi.org/10.2307/431959.

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Goodman, Russell B., and Stephen Mulhall. "Stanley Cavell: Philosophy's Recounting of the Ordinary." Philosophical Quarterly 46, no. 183 (1996): 276. http://dx.doi.org/10.2307/2956406.

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Budick, E. "Stanley Cavell and the Claim of Literature." Common Knowledge 21, no. 2 (2015): 337–38. http://dx.doi.org/10.1215/0961754x-2872654.

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Cavell, Stanley, and Paul Standish. "Stanley Cavell in Conversation with Paul Standish." Journal of Philosophy of Education 46, no. 2 (2012): 155–76. http://dx.doi.org/10.1111/j.1467-9752.2012.00846.x.

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Macarthur, David. "Stanley Cavell and the Education of Grownups." Educational Theory 67, no. 2 (2017): 215–24. http://dx.doi.org/10.1111/edth.12243.

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Helgeson, James. "Reading Notes: David Rudrum on Stanley Cavell." Paragraph 39, no. 3 (2016): 358–68. http://dx.doi.org/10.3366/para.2016.0206.

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Domenach, Élise. "Le cinéma comme éducation chez Stanley Cavell." Critique 708, no. 5 (2006): 426. http://dx.doi.org/10.3917/criti.708.0426.

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