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  1. Fred J. Abbate (1972). The Philosophic Impulse: A Contemporary Introduction. Belmont, Calif.,Wadsworth Pub. Co..
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  2. Mikhail Bakhtin & Sergeiy Sandler (forthcoming). Bakhtin on Shakespeare (Excerpt From “Additions and Changes to Rabelais”). PMLA.
    This is the English translation (with a brief introduction and relatively detailed commentary) of a long excerpt from Mikhail Bakhtin's notes titled "Additions and changes to Rabelais", written in the mid-1940s with reworking his then unpublished manuscript on François Rabelais in mind. This excerpt is most notable for being the only extant text in which Bakhtin discusses and analyses Shakespear's tragedies at relative length—a discussion interesting not only as a reading of Shakespeare, but also as an unusual and revealing example (...)
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  3. H. G. Callaway (2009). Review: Pragmata: Festschrift für Klaus Oehler. [REVIEW] Transactions of the Charles S. Peirce Society 45 (4):pp. 707-711.
    Pragmata: Festschrift für Klaus Oehler Chiefly in German, this handsomely produced volume, occasioned by the 80th birthday of Hamburg philosopher Klaus Oehler, assembles 31 papers, divided among 4 sections, successively devoted to ancient philosophy, semiotics, pragmatism and topics in modernity. One of the papers appears in French, “La philosophie de la musique dans l’ancien stoicisme,” by Evanghelos Moutsopoulos of the University of Athens. The book also contains 5 papers in English, concentrated in the sections on semiotics and pragmatism, including authors (...)
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  4. Roberto Franzini Tibaldeo (2013). From Dualism to the Preservation of Ambivalence. Hans Jonas’ “Ontological Revolution” as the Background to His Ethics of Responsibility. In Catherine Larrère Eric Pommier (ed.), L'étique de la vie chez Hans Jonas. publications de la sorbonne.
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  5. Filip Kobiela (2011). 'Tygrys' contra 'Mefisto'. O ataku Krońskiego na Ingardena po 60. latach. Kwartalnik Filozoficzny (4):85-100.
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  6. Sergeiy Sandler, The Reinterpretation of Kant and the Neo-Kantians: On Bakhtin’s Pattern of Appropriation.
    Studies of the origins of Mikhail Bakhtin’s thought have tended to either follow a traditional intellectual history paradigm—where establishing the presence of an influence is taken to be a sign of Bakhtin’s identity as a thinker—or to view terminological and conceptual borrowings in Bakhtin’s work as mere veneer in which he dressed his own ideas to make them publishable or acceptable to his peers in a hostile political and intellectual environment. And while Bakhtin did absorb some genuine formative influences, and (...)
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  7. Daniel W. Smith (2012). Essays on Deleuze. Edinburgh University Press.
    Gilles Deleuze (1925-1995) was one of the most influential philosophers of the twentieth-century, and Smith is widely recognized to be one of his most penetrating interpreters, as well as an important philosophical voice in his own right. Combining his most important pieces over the last fifteen years along with two new essays, this book is Smith's definitive treatise on Deleuze. The essays are divided into four sections, which cover Deleuze's use of the history of philosophy, an overview of his philosophical (...)
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Hannah Arendt
  1. Shy Abady (2010). My Hannah Arendt Project. In Roger Berkowitz, Jeffrey Katz & Thomas Keenan (eds.), Thinking in Dark Times: Hannah Arendt on Ethics and Politics. Fordham University Press.
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  2. Katherine H. Adams (2002). At the Table with Arendt: Toward a Self-Interested Practice of Coalition Discourse. Hypatia 17 (1):1-33.
    : This article draws from Hannah Arendt's theory of "inter-est" to formulate a model of coalition discourse that can coarticulate difference and commonality and approach them as mutually nourishing conditions rather than as polarities. By disrupting the normative fantasies of unified, a priori subjectivity and universal truth, interest-based discourse facilitates political interactions that neither rely on sameness nor reify difference to the exclusion of connection.
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  3. Amy Allen (2002). Power, Subjectivity, and Agency: Between Arendt and Foucault. International Journal of Philosophical Studies 10 (2):131 – 149.
    The author argues for bringing the work of Michel Foucault and Hannah Arendt into dialogue with respect to the links between power, subjectivity, and agency.Although one might assume that Foucault and Arendt come from such radically different philosophical starting points that such a dialogue would be impossible, the author argues that there is actually a good deal of common ground to be found between these two thinkers. Moreover, the author suggests that Foucault's and Arendt's divergent views about the role that (...)
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  4. Amy Allen (1999). Solidarity After Identity Politics: Hannah Arendt and the Power of Feminist Theory. Philosophy and Social Criticism 25 (1):97-118.
    This paper argues that Hannah Arendt's political theory offers key insights into the power that binds together the feminist movement - the power of solidarity. Second-wave feminist notions of solidarity were grounded in notions of shared identity; in recent years, as such conceptions of shared identity have come under attack for being exclusionary and repressive, feminists have been urged to give up the idea of solidarity altogether. However, the choice between (repressive) identity and (fragmented) non-identity is a false opposition, and (...)
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  5. Wayne Allen (2002). Hannah Arendt and the Political Imagination. International Philosophical Quarterly 42 (3):349-369.
    If we understand Arendt’s work on totalitarianism as the beginning of her philosophizing, then we can better appreciate her concern with human nature and better judge her Existenz philosophy. Certifying Arendt as an existentialist allows those who would label her to recast her ideas into the language of modernity and thereby abolish the nature that stalks modem theorizing. Eliminating nature as a reckoning also obliterates history as an anchor and offers modems unlimited will for shaping the future. But Arendt is (...)
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  6. Wayne Allen (2000). Hannah Arendt's Foundation for a Metaphysics of Evil. Southern Journal of Philosophy 38 (2):183-206.
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  7. Wayne Allen (1991). Hannah Arendt and the Politics of Evil. Idealistic Studies 21 (2/3):97-105.
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  8. Wayne F. Allen (1982). Hannah Arendt: Existential Phenomenology and Political Freedom. Philosophy and Social Criticism 9 (2):170-190.
    This paper has three purposes: first, to explicate the ex istential basis of Arendt's theory of action. This will be done by first tracing the intellectual derivation of Arendt's existentialism and the modifications she made to fit it in to her public realm. Second, I will demonstrate the con nection between Arendt's existentialism and her formula tion of political freedom. Third, I will illustrate throughout that Arendt's political ideas, if they are to be properly understood, must be subsumed under her (...)
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  9. Andrew Arato & Jean Cohen (2009). Banishing the Sovereign? Internal and External Sovereignty in Arendt. Constellations 16 (2):307-330.
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  10. Hannah Arendt (2009). The Decline of the Nation-State and the End of the Rights of Man. In Mark Goodale (ed.), Human Rights: An Anthropological Reader. Wiley-Blackwell.
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  11. Hannah Arendt (2006). Denken Ohne Geländer: Texte Und Briefe. Bundeszentrale für Politische Bildung.
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  12. Hannah Arendt (2004). Der Briefwechsel 1967-1975. Suhrkamp.
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  13. Hannah Arendt (2003). Responsibility and Judgment. Schocken Books.
    Each of the books that Hannah Arendt published in her lifetime was unique, and to this day each continues to provoke fresh thought and interpretations. This was never more true than for Eichmann in Jerusalem, her account of the trial of Adolf Eichmann, where she first used the phrase “the banality of evil.” Her consternation over how a man who was neither a monster nor a demon could nevertheless be an agent of the most extreme evil evoked derision, outrage, and (...)
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  14. Hannah Arendt (2000). The Portable Hannah Arendt. Penguin Books.
    Although Hannah Arendt is considered one of the major contributors to social and political thought in the twentieth century, this is the first general anthology ...
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  15. Hannah Arendt (1997). Books Jn Review. Political Theory 25 (1):137-159.
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  16. Hannah Arendt (1987). Collective Responsibility. In James William Bernauer (ed.), Amor Mundi: Explorations in the Faith and Thought of Hannah Arendt. Distributors for the U.S. And Canada Kluwer Academic Publishers.
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  17. Hannah Arendt (1987). Labor, Work, Action. In James William Bernauer (ed.), Amor Mundi: Explorations in the Faith and Thought of Hannah Arendt. Distributors for the U.S. And Canada Kluwer Academic Publishers.
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  18. Hannah Arendt (1987). The Deputy. In James William Bernauer (ed.), Amor Mundi: Explorations in the Faith and Thought of Hannah Arendt. Distributors for the U.S. And Canada Kluwer Academic Publishers.
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  19. Hannah Arendt (1982). Lectures on Kant's Political Philosophy. University of Chicago Press.
    The present volume brings Arendt's notes for these lectures together with other of her texts on the topic of judging and provides important clues to the likely direction of Arendt's thinking in this area.
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  20. Hannah Arendt (1981). The Life of the Mind. Harcourt Brace Jovanovich.
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  21. Hannah Arendt (1961). Between Past and Future. New York, Viking Press.
    In this book she describes the perplexing crises which modern society faces as a result of the loss of meaning of the traditional key words of politics: justice ...
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  22. Hannah Arendt & Hans Jürgen Benedict (2009). Revolution, Violence, and Power: A Correspondence. Constellations 16 (2):302-306.
  23. Hans-Jürgen Arendt (2001). Gustav Theodor Fechner (1801–1887) und die Leipziger bürgerliche Gesellschaft im 19. Jahrhundert. NTM International Journal of History and Ethics of Natural Sciences, Technology and Medicine 9 (1):2-14.
    The favourable social conditions Fechner met at Leipzig with its university and its book industry as well as the close ties to the citizenship of that town were of outstanding importance for G.Th. Fechner (1801–1887), his scientific achievements as natural scientist and philosopher, as the founder of psychophysics and of experimental aesthetics. Since 1825 Fechner had been integrated into its social, scientific and art life in many different ways. His political and theoretical social ideas were obviously influenced by ist bourgeois (...)
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  24. Ronald Arendt (2008). Constructivism and Meaning Construction. In B. van Oers (ed.), The Transformation of Learning: Advances in Cultural-Historical Activity Theory. Cambridge University Press.
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  25. Antonella Argenio (2005). Alexis de Tocqueville E Hannah Arendt: Un Dialogo a Distanza. Editoriale Scientifica.
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  26. Ronald C. Arnett (2012). Communication Ethics in Dark Times: Hannah Arendt's Rhetoric of Warning and Hope. Southern Illinois University Press.
  27. Bethania Assy (2008). Hannah Arendt: An Ethics of Personal Responsibility. P. Lang.
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  28. Bethânia Assy (2004). Prolegomenon for an Ethics of Visibility in Hannah Arendt. Kriterion 45 (110):294-320.
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  29. Dirk Auer (2012). Pariahs Against Their Will : Adorno's and Arendt's' Reflections on the Place of the Intellectual. In Lars Rensmann & Samir Gandesha (eds.), Arendt and Adorno: Political and Philosophical Investigations. Stanford University Press.
  30. Babette Babich (2009). Jaspers, Heidegger, and Arendt: On Politics, Science, and Communication. Existence 4 (1):1-19.
    Heidegger's 1950 claim to Jaspers (later repeated in his Spiegel interview), that his Nietzsche lectures represented a "resistance" to Nazism is premised on the understanding that he and Jaspers have of the place of science in the Western world. Thus Heidegger can emphasize Nietzsche's epistemology, parsing Nietzsche's will to power, contra Nazi readings, as the metaphysical culmination of the domination of the West by scientism and technologism. It is in this sense that Heidegger argues that German Nazism is "in essence" (...)
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  31. Peter Baehr (2010). Hannah Arendt, Totalitarianism, and the Social Sciences. Stanford University Press.
    A study of Hannah Arendt's indictment of social science, approaches to totalitarianism (Bolshevism and National Socialism), and of the robust responses of her ...
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  32. Mildred Bakan (1987). Arendt and Heidegger: The Episodic Intertwining of Life and Work. Philosophy and Social Criticism 12 (1):71-98.
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  33. F. Baluch (2014). Arendt's Machiavellian Moment. European Journal of Political Theory 13 (2):154-177.
    In this article, I offer a reassessment of the influence of two disparate bodies of thought – republicanism and existentialism – on Hannah Arendt. Arendt, I argue, is not involved in an ‘agonistic appropriation’ of Heidegger. Arendt identifies two opposed attitudes in Heidegger’s work. The first Promethean moment places Heidegger squarely in the tradition of Western political philosophy, and the second seemingly correcting for this recommends a quietism. Arendt rejects both these attitudes. Machiavelli rather than Heidegger, I argue, is the (...)
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  34. Gary Banham, Artificial Life and the Inhuman Condition.
    Paper published on author's website available at http://www.garybanham.net/PAPERS_files/Artificial%20Life%20and%20the%20Inhuman%20Condition.pdf.
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  35. Jeffrey Andrew Barash (2002). Martin Heidegger, Hannah Arendt and the Politics of Remembrance. International Journal of Philosophical Studies 10 (2):171 – 182.
    While the recent publication of the Hannah Arendt-Martin Heidegger correspondence confirms that there existed a close personal tie between these two thinkers, the relation between their philosophies is far more problematic. This article argues that Arendt's originality presents itself in its full light in her two major theoretical works of the 1950s, Between Past and Future and The Human Condition , when these works are considered to present a thinly veiled, implicit critique of Heidegger's philosophy. Arendt's critique becomes especially visible (...)
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  36. C. Barbour (2011). The Acts of Faith: On Witnessing in Derrida and Arendt. Philosophy and Social Criticism 37 (6):629-645.
    In a brief comment in ‘History of the Lie’, his one sustained engagement with Arendt, Derrida criticizes the ‘absence’ of any reference to the ‘problematic of testimony, witnessing, or bearing witness’ in her work, and asserts that she was ‘not interested’ in what ‘distinguishes’ testimony from ‘proof’. This passage links Derrida’s reading of Arendt to a theme that concerns him throughout his later work, specifically the ‘affirmation’ or ‘act of faith’ that ostensibly conditions all human relations, and the possibility of (...)
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  37. A. D. Barder & F. Debrix (2011). Agonal Sovereignty: Rethinking War and Politics with Schmitt, Arendt and Foucault. Philosophy and Social Criticism 37 (7):775-793.
    The notion of biopolitical sovereignty and the theory of the state of exception are perspectives derived from Carl Schmitt’s thought and Michel Foucault’s writings that have been popularized by critical political theorists like Giorgio Agamben and Michael Hardt and Antonio Negri of late. This article argues that these perspectives are not sufficient analytical points of departure for a critique of the contemporary politics of terror, violence and war marked by a growing global exploitation of bodies, tightened management of life, and (...)
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  38. Lauren Swayne Barthold (2000). Towards an Ethics of Love: Arendt on the Will and St Augustine. Philosophy and Social Criticism 26 (6):1-20.
    In The Life of the Mind, Hannah Arendt explores the relationship between thinking, willing and judging. She poses the question of whether these may be among those conditions that prevent a person from doing evil. While many consider her account of thinking and willing (she died before writing the third volume on judging) insufficient for treating this question, I argue that in order fully to understand Arendt's notion of the will, particularly as it relates to our ability to avoid doing (...)
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  39. Ronald Beiner (1997). Rereading Hannah Arendt's Kant Lectures. Philosophy and Social Criticism 23 (1):21-32.
    This paper offers a restatement of the basic project of Hannah Arendt's Lectures on Kant's Political Philosophy, tries to trace its theoretical motivation, and presents some criticisms of Arendt's interpretation of Kant's Critique of Judgment. Arendt's political philosophy as a whole is an attempt to ground the idea of human dignity on the publicly displayed 'words and deeds' that con stitute the realm of human affairs. This project involves a philo sophical response both to Plato's impugning of the dignity of (...)
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  40. Ronald Beiner (1990). Hannah Arendt and Leo Strauss: The Uncommenced Dialogue. Political Theory 18 (2):238-254.
  41. D. Belliti (2004). Dopo Il Totalitarismo: Filosofia E Politica Nel Pensiero di Hannah Arendt. Crt.
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  42. Michal Ben-Naftali (2005). Ha-Biḳur Shel Ḥanah Arendṭ. Hotsaʼat Ha-Ḳibuts Ha-MeʼUḥad.
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  43. Seyla Benhabib (2012). Arendt and Adorno : The Elusiveness of the Particular and the Benjaminian Moment. In Lars Rensmann & Samir Gandesha (eds.), Arendt and Adorno: Political and Philosophical Investigations. Stanford University Press.
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