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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. Mathew Abbott (2008). The Creature Before the Law: Notes on Walter Benjamin’s Critique of Violence. Colloquy 16:80-95.
    Transforming as it does from an exemplar of meticulous philosophical analysis into an allusive political/messianic tract, Walter Benjamin’s “Critique of Violence” is representative of all that is most difficult about his work. Against those critics who find the eschatological dimensions of Benjamin’s texts unpalatable and/or philosophically bankrupt, 1 however, the wager of this paper is that it is possible to extract a philosophically sophisticated and politically interesting concept of the messianic from Benjamin. For it remains the case that the mortification (...)
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  3. Gamal Abdel Shehid (2001). Nigel C. Gibson, Ed., Rethinking Fanon: The Continuing Dialogue Reviewed By. Philosophy in Review 21 (3):178-180.
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  4. K. Abe (2006). Critique. Theory, Culture and Society 23 (2-3):195-197.
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  5. Miguel Abensour (2007). Against the Sovereignty of Philosophy Over Politics: Arendt's Reading of Plato's Cave Allegory. Social Research: An International Quarterly 74 (4):955-982.
  6. Luc Abraham (1997). Un entretien avec Michel Serres. Horizons Philosophiques 8 (1):1-21.
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  7. Romauldo E. Abulad (2008). What is Hermeneutics? Kritike: An Online Journal of Philosophy 1 (2).
  8. Christa Davis Acampora (2004). A Nietzschean Bestiary Becoming Animal Beyond Docile and Brutal.
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  9. H. B. Acton (1952). Philosophy in France: PHILOSOPHY. Philosophy 27 (100):66-69.
    It is not easy for an Englishman to acquire a competent knowledge of French philosophy. For one thing there are so many French philosophers writing so many books, and for another the multiplicity of men is matched by the variety of views. In a country where a knowledge of philosophy is expected of any cultivated man, and where the flourishing of philosophy in school and university curricula is regarded as a condition of intellectual freedom, this variety is accepted as part (...)
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  10. C. Adair-Toteff (2002). Paul Gorner: Twentieth-Century German Philosophy. British Journal for the History of Philosophy 10 (4):687-690.
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  11. Maria Adamus (1987). Ontologia archaiczna a ontologia Platona. Na marginesie rozważań nad Mircei Eliadego koncepcją wiecznego powrotu. Studia Filozoficzne 263 (10).
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  12. Peter Admirand (2013). David Fisher , Morality and War: Can War Be Just in the Twenty-First Century? Reviewed By. Philosophy in Review 33 (1):34-36.
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  13. Peter Admirand (2012). Chad Meister , Evil: A Guide for the Perplexed . Reviewed By. Philosophy in Review 32 (5):401-403.
  14. José Luis Bellón Aguilera (1967). Bourdieu's Field and Critical Minefield of the 1898 Generation. Social Research 34:161-212.
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  15. Juan Carlos Aguirre García (2012). El Uno-para-el-otro O la superación ética de la ontología. Escritos 20 (44):69-82.
    El artículo explora el concepto de Substitución, presente en la obra del Filósofo Emmanuel Levinas. El objetivo consiste en mostrar cómo a partir de tal concepto puede comprenderse la superación que el autor hace de la ontología a favor de la ética. Para lograr este objetivo se partirá, en primer lugar, de algunas precisiones previas al abordaje del problema. Posteriormente, se expondrá el concepto de substitución. Después, se discutirá en torno al lugar del sujeto en la relación para-otro. Finalmente, se (...)
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  16. Juan Carlos Aguirre García (2012). Vargas Guillén, Germán. Fenomenología, formación y mundo de la vida. Problemas teóricos y metodológicos de la fenomenología. Saarbrücken: Editorial Académica Española, 2012; 136 p. [REVIEW] Estudios de Filosofía 46:189-191.
  17. Norman Ajari (2011). Frantz Fanon: Fighting Against Dehumanization, Demolishing Bio-Power. Estudios de Filosofía Práctica E Historia de Las Ideas 13 (2):53-60.
    El ensayo siguiente consiste en una reinterpretación de la obra de Frantz Fanon a partir de la problemática biopolítica iniciada por Michel Foucault. Se analizan los procesos a través de los cuales las vidas de los colonizados se determinan como inhumanas, y se insertan dentro de un "lenguaje de pura violencia", es decir de una red de poderes violentos, soberanos y totalizantes. Fanón va a pensar una puesta en jaque de aquel estado de excepción permanente colonial a partir de la (...)
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  18. Thomas L. Akehurst (2008). The Nazi Tradition: The Analytic Critique of Continental Philosophy in Mid-Century Britain. History of European Ideas 34 (4):548-557.
    While many of those engaged in the study of philosophy would accept the continued reality and importance of an analytic/continental divide in the discipline, there has been no serious examination of the political dimensions of this rift. Here a series of political assumptions are revealed to be widely held among the British analytic philosophers who were active during the period in which the analytic/continental divide was being established. This paper will approach demonstrating the analysts’ beliefs about the political affiliations of (...)
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  19. F. Niyi Akinnaso (1995). 10 Bourdieu and the Diviner. In Wendy James (ed.), The Pursuit of Certainty: Religious and Cultural Formulations. Routledge. 234.
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  20. Moneera Al-Ghadeer (2008). Conquest's Spectacle: Djebar's L'amour, la Fantasia and Lacoue-Labarthe's Musica Ficta. Symploke 16 (1):241-271.
  21. Paul Alberts, Ronald Bogue, Chris Danta, Paul Haacke, Rainer Nagele, Brian O'Connor, Andrew R. Russ, Peter Schwenger, Kevin W. Sweeney, Dimitris Vardoulakis & Isak Winkel Holm (2013). Philosophy and Kafka. Lexington Books.
    Philosophy and Kafka is a collection of original essays interrogating the relationship of literature and philosophy. The essays either discuss specific philosophical commentaries on Kafka’s work, consider the possible relevance of certain philosophical outlooks for examining Kafka’s writings, or examine Kafka’s writings in terms of a specific philosophical theme, such as communication and subjectivity, language and meaning, knowledge and truth, the human/animal divide, justice, and freedom.
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  22. Linda Alcoff & Walter Brogan (2000). Extending the Horizons of Continental Philosophy. Depaul University.
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  23. Linda Alcoff & Merold Westphal (1998). Conflicts and Convergences. Depaul University.
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  24. Linda Martín Alcott & Walter Brogan (2000). Extending the Horizons of Continental Philosophy. Depaul University.
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  25. Théodore Alegría (2013). La estética de Spinoza: sobre ciertas ambigüedades de la ética y de sus lecturas. Areté. Revista de Filosofía 2 (2):149-170.
    ¿Habrá motivos para hacer una lecturaestética de la Etica? Y ¿qué hacer entonces, sital fuese el caso, con el orden geométrico desu exposición que no se puede separar de susdoctrinas características? Intentando contestarestas preguntas, se propone la rehabilitacióndel criminal como criterio spinozista de lo estético,y se ponen de manifiesto cuatro quiebresconceptuales (clareza del enigma, afectode la TMdusa, opacidad de la verdad, densidadde la potencia) que le confieren su potenciaverdadera al orden geométrico, a la vez que determinansu alcance altamente estético, asícomo (...)
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  26. Anthony Alessandrini (1997). Whose Fanon? Clr James Journal 5 (1):136-152.
  27. Marta Alesso (2004). La Génesis Del Tiempo En Filón de Alejandría. Circe de Clásicos y Modernos 9:17-32.
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  28. Edwin Alexander (1981). Hermeneutical Violence. Philosophy Today 25 (4):286-306.
  29. Jeffrey C. Alexander (1999). Why We Might All Be Able to Live Together: An Immanent Critique of Alain Touraine's Pourrons-Nous Vivre Ensemble? Thesis Eleven 58 (1):99-105.
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  30. Juan José Alfaro (1980). Escatología, hermeneútica y lenguaje. Salmanticensis 27 (2):233-246.
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  31. Sajid Ali (1997). Violence in Contemporary Society. Pakistan Philosophical Journal 34:63.
  32. D. Allchin (2007). Alex Benjamin Novikoff. In Noretta Koertge (ed.), New Dictionary of Scientific Biography. Thomson Gale. 23--281.
  33. E. L. Allen (1950). The Self and its Hazards a Guide to the Thought of Karl Jaspers. Hodder & Stoughton.
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  34. Ronald J. Allen (2001). Preaching And Postmodernism. Interpretation 55 (1):34-48.
    Although rejecting the core values of the modern worldview, postmodernism may prove to be more blessing than bane for worshiping communities. From deconstruction to apologetics, the postmodern context calls for new ways of preaching the gospel.
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  35. Christopher R. Allers (2010). Undoing What Has Been Done: Arendt and Levinas on Forgiveness. In Christopher Allers & Marieke Smit (eds.), Forgiveness in Perspective. Rodopi Press. 66--19.
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  36. Eric Alliez (2010). What is-or What is Not-Contemporary French Philosophy, Today? Radical Philosophy 161:9-17.
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  37. David Allinson (2009). Violence and the Origins of Legislative Authority. Emergent Australasian Philosophers 2 (1):1-16.
    This paper reflects a two-fold attempt. Firstly, to give an account the works of Walter Benjamin, Hannah Arendt and Slavoz Zizek on Violence. Secondly, it aims to illuminate a uniform trend in their work. This trend identifies the necessity of a certain amount violence in order to create the pre-conditions of a lawful society. Benjamin‟s critique shows that the authority of law, when seen naked, is based on a myth. However, what is being advocated here is not childish anarchism. This (...)
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  38. Mashuq Ally (2001). To Succeed in Failing: A Dialectically Constructed Unity in Jaspers's Thought. South African Journal of Philosophy 20 (2):125-144.
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  39. Mashuq Ally (1995). Some Reflections on the Relevance of Karl Jaspers' Concept of Border Situation in Present-Day South Africa. South African Journal of Philosophy 14 (2):48-53.
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  40. Fábio Ferreira de Almeida (2003). Bachelard and Philosophy. Trans/Form/Ação 26 (2):85-92.
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  41. Ian Almond (2002). Different Fragments, Different Vases: A Neoplatonic Commentary on Benjamin's 'the Task of the Translator'. Heythrop Journal 43 (2):185–198.
    This article re‐examines a familiar essay of Benjamin’s, ‘The Task of the Translator’, from a Neoplatonic point of view. Beginning with a brief survey of various other Neoplatonic moments in Benjamin’s work , ‘The Task of the Translator’ is considered as a collection of metaphors on the act of translation – the translation as the ghost of the original, or its blossom, or its mantle. Drawing on varied examples from a diverse canon of Neoplatonists – Plotinus, Pseudo‐Dionysius, Eckhart, Nicholas of (...)
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  42. Patricia Altenbemd Johnson (2000). Charles E. Scott and John Sallis, Eds., Interrogating the Tradition: Hermeneutics and the History of Philosophy Reviewed By. Philosophy in Review 20 (6):436-438.
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  43. Charles Alunni (2006). Continental Genealogies. Mathematical Confrontations in Albert Lautman and Gaston Bachelard. In Simon B. Duffy (ed.), Virtual Mathematics: The Logic of Difference. Clinamen.
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  44. Ethel Alvarenga (1994). A noção de sujeito como aparece nas Meditações. Discurso 24:47-56.
    O objetivo deste texto é apresentar duas possíveis interpretações relativas ao que é revelado pelo argumento do cogito apresentado nas Meditações de Descartes, mostrando que, se aceitarmos a tese wittgensteiniana relativa ao sentido das expressões linguísticas, então será necessário concluir que ambas as interpretações envolvem pelo menos uma dificuldade cuja solução não é possível de ser dada no interior de uma filosofia da consciência.
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  45. Marcos Alexandre Alves (2012). Interpretação e compreensão: da hermenêutica metodológica à experiência hermenêutica como crítica e fundamento do saber filosófico. Princípios 18 (30):181-198.
    Normal 0 21 false false false MicrosoftInternetExplorer4 O presente artigo analisa a passagem da hermenêutica metodológica à experiência hermenêutica como crítica e fundamento do saber filosófico. Inicialmente, apresenta a crítica da hermenêutica à absolutizaçáo da lógica matemática como estrutura da pesquisa e produçáo de sentido na filosofia. A lógica matemática sedimenta a dinâmica da vida do homem por náo estar aberta às contingências da existência, porém a vida do homem náo se compreende sob a forma da lógica matemática. Posteriormente, demonstra (...)
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  46. Yuichi Amitani (2012). Jonathan St. B. T. Evans , Thinking Twice: Two Minds in One Brain . Reviewed By. Philosophy in Review 32 (3):174-176.
  47. Celia Amorós (2010). La filosofía en la era de la globalización ¿Existe una filosofía feminista? La filosofía como polémica. Daimon 50:21-30.
    Se presenta la filosofía, de acuerdo con Michele le Docuff, como “poner el mundo como la tesis del otro”, como un habitarlo para la polémica y para la crítica. Poner así el mundo sería la condición para elaborar una “ontología del presente” en sentido foucaultiano, pero trascendiéndola en un sentido más acorde con el imaginario de la globalización. Para ello recurrimos a la “antropología cyborg” de Donna Haraway, desde donde podemos determinar “los parámetros de una nueva conciencia de la especie”. (...)
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  48. A. Ancel (1939). Marxisme Et Famille. Philosophical Review 48:238.
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  49. Laura Anders Canis (1997). David Farrell Krell, Nietzsche: A Novel Reviewed By. Philosophy in Review 17 (2):109-110.
  50. James Anderson, Kiran Bharthapudi & Hao Cao (2012). Occupy the Heterotopia. International Review of Information Ethics 18:12.
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