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  1. Thomas Baldwin (2007). The Humanism Debate. In Brian Leiter & Michael Rosen (eds.), The Oxford Handbook of Continental Philosophy. Oxford University Press.
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  2. Frederick Beiser (2007). Historicism. In Brian Leiter & Michael Rosen (eds.), The Oxford Handbook of Continental Philosophy. Oxford University Press.
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  3. Roderick M. Chisholm (1991). Bernard Bolzano's Philosophy of Mind. Philosophical Topics 19 (2):205-214.
  4. Penelope Deutscher (2004). The Descent of Man and the Evolution of Woman. Hypatia 19 (2):35-55.
    : This paper addresses the appropriation of theories of evolution by nineteenth-century feminists, focusing on the critical response to Darwin's The Descent of Man by Eliza Burt Gamble (The Evolution of Woman, 1893) and Antoinette Brown Blackwell (The Sexes Throughout Nature, 1875) and Charlotte Perkins Gilman's social evolutionism. For Gilman, evolutionism was a revolutionary resource for feminism, one of its greatest hopes. Gamble and Blackwell revisit Darwin's data with the aim of locating, amidst his ostensive conclusions to the contrary, his (...)
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  5. Lan M. Duckles (2005). Kierkegaard's Irrationalism. Southwest Philosophy Review 21 (2):37-51.
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  6. Vicente Medina (2013). The Philosophical Polemic in Havana Revisited. Inter-American Journal of Philosophy 4 (1):32-52.
    The polemic was an important cultural event in 19th-century Cuba. From 1838 to 1840, issues of metaphysics, epistemology, ethics, pedagogy, and the influence of Victor Cousin’s eclecticism were discussed in the island’s leading newspapers. A brief historical account preceding the polemic is offered. It is argued that the predominant view of the polemic as motivated by a widespread desire for Cuba’s independence from Spain is misleading — promoting an emancipatory myth. Lastly, it is argued that José de la Luz y (...)
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  7. Yitzhak Melamed & Martin Lin, Principle of Sufficient Reason.
    The Principle of Sufficient Reason is a powerful and controversial philosophical principle stipulating that everything must have a reason or cause. This simple demand for thoroughgoing intelligibility yields some of the boldest and most challenging theses in the history of metaphysics and epistemology. In this entry we begin with explaining the Principle, and then turn to the history of the debates around it. A section on recent discussions of the Principle will be added in the near future.
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  8. Moro (2011). Tonpsychologische Gestalten. Pieces of a Theory of Tonal Fusion by J.F. Herbart and C. Stumpf. In G.-J. Boudewijnse & S. Bonacchi (eds.), Carl Stumpf. From Philosophical Reflection to Interdisciplinary Scientific Investigation/Carl Stumpf. Von der philosophischen Reflexion zur interdisziplinären wissenschaftlichen Forschung. Krammer.
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  9. Nadia Moro (2006). Der musikalische Herbart. Harmonie und Kontrapunkt als Gegenstände der Psychologie und der Ästhetik. Königshausen & Neumann.
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  10. Varfolomeĭ Aleksandrovich Zaĭt͡sev (2011). Izbrannai͡a Filosofskai͡a Publit͡sistika: A.
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Søren Kierkegaard
  1. George Adams (2004). Locating the Self In Kierkegaard and Zen. Faith and Philosophy 21 (3):370-380.
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  2. Noel S. Adams (2011). Søren Kierkegaard and Carl Ullmann: Two Allies in the War Against Speculative Philosophy. British Journal for the History of Philosophy 18 (5):875-898.
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  3. Noel S. Adams (2002). Hannay, Alastair. Kierkegaard: A Biography. Review of Metaphysics 56 (2):423-424.
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  4. Robert Merrihew Adams (1990). The Knight of Faith. Faith and Philosophy 7 (4):383-395.
    The essay is about the “Preliminary Expectoration” of Kierkegaard’s Fear and Trembling. It argues that “the absurd” there refers primarily to the practical paradox that in faith (so it is claimed) one must simultaneously renounce and gladly accept a loved object. In other words it is about a problem of detachment as a feature of religious life. The paper goes on to interpret, and discuss critically, the views expressed in the book about both renunciation (infinite resignation) and the nature of (...)
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  5. Robert Merrihew Adams (1982). Kierkegaard's Arguments Against Objective Reasoning in Religion. In Steven M. Cahn & David Shatz (eds.), Contemporary Philosophy of Religion. Oxford University Press. 228-243.
    Versions of this paper have been read to philosophical colloquia at Occidental College and California State University, Fullerton. I am indebted to participants in those discussions, to students in many of my classes, and particularly to Marilyn McCord Adams, Van Harvey, Thomas Kselman, William Laserow, and James Muyskens, for helpful comment on the ideas which are contained in this paper (or which would have been, had it not been for their criticisms).
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  6. Theodor W. Adorno (1989). Kierkegaard: Construction of the Aesthetic. University of Minnesota Press.
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  7. David W. Aiken (1996). Kierkegaard's “Three Stages”. Faith and Philosophy 13 (3):352-367.
    The purpose of this paper is to explore an hypothesis rather than draw any unassailable conclusions. I argue that there is a fundamental tension between the sub-Christian account of the “Three Stages” presented in the earlier pseudonymous writings and the explicitly Christian account presented in the Anti-Climacean and later acknowledged writings. The earlier version is that of a progress from spiritless “immediacy” toward more complete integrations of the self, culminating in authentic religious faith; while the later is that of a (...)
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  8. Şener Aktürk (2006). Living at and Beyond the Grenzenpunkte. The Proceedings of the Twenty-First World Congress of Philosophy 9:51-61.
    This paper compares and contrasts Nietzsche's conceptualization of the "artistic Socrates" with Kierkegaard's vision of the "knight of faith". The paper argues that Nietzsche and Kierkegaard attempted to transcend the rational-ethical sphere of human action in favor of a more spontaneous, yet deeper understanding of the universe. Nietzsche believes that the thread of causality and the principle of sufficient reason, embodied as they are in the personality of Socrates, are not capable of explaining our existence in its entirety. Hence he (...)
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  9. Melodie C. L. Alapack & Richard J. Alapack (1984). The Hinge of the Door To Authentic Adulthood: A Kierkegaardian Inspired Synthesis of the Meaning of Leaving Home. Journal of Phenomenological Psychology 15 (1):45-69.
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  10. E. L. Allen (1935). Kierkegaard: His Life and Thought. London, S. Nott, Ltd..
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  11. Rudolf Allers (1943). A Short Life of Kierkegaard. New Scholasticism 17 (4):393-393.
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  12. Rudolf Allers (1942). Kierkegaard's Concluding Unscientific Postscript. New Scholasticism 16 (3):306-310.
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  13. Jørn Erslev Andersen (2004). Begrebet Inderlighed I Kierkegaards Forfatterskab: Den Etiske Betydning Af Gudsforholdet Og Det Mellemmenneskelige Forhold Hos Søren Kierkegaard. Produktion Underskoven.
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  14. Albert Anderson, Niels Thulstrup & Marie Mikulová Thulstrup (eds.) (1982). Kierkegaard's Teachers. C.A. Reitzels Forlag.
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  15. Thomas Anderson (1982). The Experiential Paths To God In Kierkegaard And Marcel. Philosophy Today 26 (1):22-40.
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  16. Thomas C. Anderson (1994). The Extent of Kierkegaard's Skepticism. Man and World 27 (3):271-289.
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  17. Thomas C. Anderson (1989). To Be One Thing: Personal Unity in Kierkegaard's Thought. By George Connell. Modern Schoolman 67 (1):86-87.
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  18. Thomas C. Anderson (1986). Kierkegaard's "Fragments" and "Postscript"; The Religious Philosophy of Johannes Climacus. By C. Stephen Evans. Modern Schoolman 63 (4):292-295.
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  19. Thomas C. Anderson (1986). Kierkegaard's "Fragments" and "Postscript"; The Religious Philosophy of Johannes Climacus. By C. Stephen Evans. Modern Schoolman 63 (4):292-295.
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  20. George E. Arbaugh (1967). Kierkegaard's Authorship. Rock Island, Ill.,Augustana College Library.
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  21. George E. Arbaugh, Niels Thulstrup & Marie Mikulová Thulstrup (eds.) (1980). Kierkegaard and Human Values. Reitzels.
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  22. A. Freire Ashbaugh, Niels Thulstrup & Marie Mikulová Thulstrup (eds.) (1981). Kierkegaard and Great Traditions. Reitzel.
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  23. Alison Assiter & Margherita Tonon (eds.) (2012). Kierkegaard and the Political. Cambridge Scholars Publishing.
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  24. Antony Aumann (2013). Kierkegaard, Paraphrase, and the Unity of Form and Content. Philosophy Today 57 (4):376-387.
    On one standard view, paraphrasing Kierkegaard requires no special literary talent. It demands no particular flair for the poetic. However, Kierkegaard himself rejects this view. He says we cannot paraphrase in a straightforward fashion some of the ideas he expresses in a literary format. To use the words of Johannes Climacus, these ideas defy direct communication. In this paper, I piece together and defend the justification Kierkegaard offers for this position. I trace its origins to concerns raised by Lessing and (...)
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  25. Antony Aumann (2013). Self-Love and Neighbor-Love in Kierkegaard's Ethics. Kierkegaard Studies Yearbook 2013 (1):197–216.
    Kierkegaard faces an apparent dilemma. On the one hand, he concurs with the biblical injunction: we are to love our neighbors as ourselves. He takes this to imply that self-love and neighbor-love should be roughly symmetrical, similar in kind as well as degree. On the other hand, he recommends relating to others and to ourselves in disparate ways. We should be lenient, charitable, and forgiving when interacting with neighbors; the opposite when dealing with ourselves. The goal of my paper is (...)
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  26. Antony Aumann (2011). The ‘Death of the Author’ in Hegel and Kierkegaard: On Berthold’s 'The Ethics of Authorship'. Graduate Faculty Philosophy Journal 32 (2):435-447.
    In The Ethics of Authorship, Daniel Berthold depicts G. W. F. Hegel and Søren Kierkegaard as endorsing two postmodern principles. The first is an ethical ideal. Authors should abdicate their traditional privileged position as arbiters of their texts’ meaning. They should allow readers to determine this meaning for themselves. Only by doing so will they help readers attain genuine selfhood. The second principle is a claim about language. To wit, language cannot express an author’s thoughts. I argue that if the (...)
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  27. Antony Aumann (2010). Kierkegaard on Indirect Communication, the Crowd, and a Monstrous Illusion. In Robert L. Perkins (ed.), International Kierkegaard Commentary: Point of View. Mercer University Press.
    Following the pattern set by the early German Romantics, Kierkegaard conveys many of his insights through literature rather than academic prose. What makes him a valuable member of this tradition is the theory he develops to support it, his so-called “theory of indirect communication.” The most exciting aspect of this theory concerns the alleged importance of indirect communication: Kierkegaard claims that there are some projects only it can accomplish. This paper provides a critical account of two arguments Kierkegaard offers in (...)
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  28. Antony Aumann (2009). Kierkegaard's Case for the Irrelevance of Philosophy. Continental Philosophy Review 42 (2):221-248.
    This paper provides an account of Kierkegaard’s central criticism of the Danish Hegelians. Contrary to recent scholarship, it is argued that this criticism has a substantive theoretical basis and is not merely personal or ad hominem in nature. In particular, Kierkegaard is seen as criticizing the Hegelians for endorsing an unacceptable form of intellectual elitism, one that gives them pride of place in the realm of religion by dint of their philosophical knowledge. A problem arises, however, because this criticism threatens (...)
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  29. Antony Aumann (2008). Kierkegaard on the Need for Indirect Communication. Dissertation, Indiana University
    This dissertation concerns Kierkegaard’s theory of indirect communication. A central aspect of this theory is what I call the “indispensability thesis”: there are some projects only indirect communication can accomplish. The purpose of the dissertation is to disclose and assess the rationale behind the indispensability thesis. -/- A pair of questions guides the project. First, to what does ‘indirect communication’ refer? Two acceptable responses exist: (1) Kierkegaard’s version of Socrates’ midwifery method and (2) Kierkegaard’s use of artful literary devices. Second, (...)
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  30. Antony Aumann (2006). Sartre's View of Kierkegaard as Transhistorical Man. Journal of Philosophical Research 31:361-372.
    This paper illuminates the central arguments in Sartre's UNESCO address, 'The Singular Universal." The address begins by asking whether objective facts tell us everything there is to know about Kierkegaard. Sartre's answer is negative. The question then arises as to whether we can lay hold of Kierkegaard's "irreducible subjectivity" by seeing him as alive for us today, i.e., as transhistorical. Sartre's answer here is affirmative. However, a close inspection of this answer exposes a deeper level to the address. The struggle (...)
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  31. R. J. B. (1969). Essays on Kierkegaard. Review of Metaphysics 23 (2):364-364.
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  32. H. E. Baber & John Donnelly (1986). Thinking Clearly About Death. Philosophia 16 (1):79-93.
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  33. Stephen Backhouse (2011). Kierkegaard's Critique of Christian Nationalism. OUP Oxford.
    'Christian nationalism' refers to the set of ideas in which belief in the development and superiority of one's national group is combined with, or underwritten by, Christian theology and practice. A critique of Christian nationalism is implicit throughout the thought of Søren Kierkegaard, an analysis inseparable from his wider aim of reintroducing Christianity into Christendom. -/- Stephen Backhouse examines the nationalist theologies of Kierkegaard's contemporaries H.L. Martensen and N.F.S. Grundtvig, to show how Kierkegaard's thought developed in response to the writings (...)
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  34. Johannes Balthasar (1986). Despair as a Basic Phenomenon of Human Existence. Kierkegaard's Analysis of Existing Subjectivity. Philosophy and History 19 (2):112-113.
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  35. D. Barber (2006). Book Review: Kierkegaard's Ethic of Love: Divine Commands and Moral Obligations. [REVIEW] Studies in Christian Ethics 19 (2):244-247.
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  36. Lee C. Barrett (2009). Kierkegaard and the Bible. Ashgate Pub. Ltd..
    Exploring Kierkegaard's complex use of the Bible, the essays in this volume use source-critical research and tools ranging from literary criticism to theology ...
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  37. Stanley Bates (2004). Stephen Mulhall, Inheritance and Originality: Wittgenstein, Heidegger, Kierkegaard:Inheritance and Originality: Wittgenstein, Heidegger, Kierkegaard. Ethics 114 (3):623-625.
  38. Christine Battersby (1999). Feminist Interpretations of Soren Kierkegaard (Review). Hypatia 14 (3):172-176.
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  39. Christine Battersby (1999). Book Review: C�Line L�on and Sylvia Walsh. Feminist Interpretations of s�Ren Kierkegaard. University Park: Pennsylvania State University Press, 1997. [REVIEW] Hypatia 14 (3):172-176.
  40. Matthias Bauer & Markus Pohlmeyer (eds.) (2012). Existenz Und Reflexion: Aktuelle Aspekte der Kierkegaard-Rezeption. Igel.
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