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  1. Jonathan E. Adler (2008). Conversation is the Folks' Epistemology. Philosophical Forum 39 (3):337-348.
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  2. T. W. Adorno (1978). The Metacritique of Epistemology. Télos 1978 (38):77-103.
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  3. David W. Agler (2012). Polanyi and Peirce on the Critical Method. Tradition and Discovery 38 (3):13-30.
    This essay points to parallel criticisms made by Charles Peirce and Polanyi against the “critical method”or “method of doubt.” In an early set of essays and in later work, Peirce claimed that the Cartesian method of doubt is both philosophically bankrupt and useless because practitioners do not apply the method upon the criteria of doubting itself. Likewise, in his 1952 essay “The Stability of Beliefs” and in Personal Knowledge, Polanyi charges practitioners of the critical method with a failure to apply (...)
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  4. Linda Martín Alcoff (2013). Epistemology and Politics. [REVIEW] Radical Philosophy Review 16 (3):817-820.
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  5. Linda Martin Alcoff & Thomas Brockelman (1999). Review Essays-Real Knowing: New Versions of the Coherence Theory. Continental Philosophy Review 32 (1):71-88.
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  6. Emmanuel Alloa (2011). Das durchscheinende Bild. Konturen einer medialen Phänomenologie. Diaphanes.
  7. Robert Almeder (1974). Common Sense and the Foundations of Knowledge. Man and World 7 (3):254-270.
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  8. Anthony F. Beavers, Cartesian Mechanisms and Transcendental Philosophy.
    If we follow a traditional reading of Descartes and throw in some of our favorite German philosophers (Kant, Husserl and Heidegger, for instance) we can isolate a doctrinal current that says that the pure intellect has no immediate access to the extra-mental world. This reduction of experience to reason forces the question of the external world’s existence, leading to Heidegger’s assertion that the scandal of philosophy was not that it had yet to furnish a proof for the external world’s existence, (...)
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  9. Thomas Brockelman (1999). Linda Martín Alcoff: Real Knowing: New Versions of the Coherence Theory. [REVIEW] Continental Philosophy Review 32 (1):71-87.
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  10. G. Anthony Bruno (2013). The Appearance and Disappearance of Intellectual Intuition in Schelling’s Philosophy. Analecta Hermeneutica 5.
    Schelling scholars face an uphill battle. His confinement to the smallest circles of ‘continental’ thought puts him at the margins of what today counts as philosophy. His eclipse by Fichte and Hegel and inheritance by better-read thinkers like Kierkegaard and Heidegger tend to reduce him to a historical footnote. And the sometimes obscure formulations he uses makes the otherwise difficult writings of fellow post-Kantians seem comparatively more accessible. For those seeking to widen these circles, see through this eclipse and elucidate (...)
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  11. Johan Dahlbeck (2013). Towards a Pure Ontology: Children's Bodies and Morality. Educational Philosophy and Theory 46 (1):1-16.
  12. Die Zeit der Linie (1989). Derrida, Heidegger, and the Time of the Line. In Hugh J. Silverman (ed.), Derrida and Deconstruction. Routledge 154.
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  13. Hector Ferreiro (2012). La Teoría Hegeliana de la Imaginación. Estudios Hegelianos 1:16-29.
    In the process of knowledge imagination is, according to Hegel, the point where the human mind dissociates the object into two different contents - i.e. the thing of the external world and the internal content of the mind -, so that both versions of the object must corroborate each other in the way of a synthesis of heterogenous elements that only in their collation recognizes their identity. Comprehension sublates this dualism, and, by doing that, it sublates also the empiricist approach (...)
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  14. Johannes Haag & Perler Dominik (eds.) (2010). Repräsentationalismus in der frühen Neuzeit. De Gruyter.
  15. Mehmet Karabela (2012). Archives and the Event of God: The Impact of Michel Foucault on Philosophical Theology David Galston Montreal: McGill-Queen's University Press, 2011, 166 Pp., $ 75.00 Cloth. [REVIEW] Dialogue 51 (1):173-176.
    Book Reviews Mehmet Karabela, Dialogue: Canadian Philosophical Review/Revue canadienne de philosophie, FirstView Article.
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  16. Leonard Lawlor (2012). The Sensible Universe Seconded…: Comments on Mauro Carbone's an Unprecedented Deformation: Proust and the Sensible Ideas. [REVIEW] Continental Philosophy Review 45 (4):569-578.
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  17. Cameron MacKenzie (2013). Wittgenstein's Antiphilosophy by Alain Badiou (Review). Substance 42 (1):180-184.
    The appearance of Wittgenstein's Antiphilosophy provides the opportunity to deepen our understanding of Alain Badiou's groundbreaking work on the obsessive Austrian. Both thinkers mix high style with logical rigor and are recognized for having proposed radically different directions for philosophy.For decades, Wittgenstein has been seen as the great exemplar of the "linguistic turn" in philosophy. Badiou has repeatedly accused Wittgenstein of initiating a century of sophistic language games that have done little for philosophy other than isolate its discourse and drain (...)
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  18. Thomas Mormann (2016). Wissenschaftliche Philosophie im Exil: Cassirer und der Wiener Kreis nach 1933. Veröffentlichungen des Instituts Wiener Kreis 23:159 - 179.
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  19. Dany Nobus (2013). That Obscure Object of Psychoanalysis. Continental Philosophy Review 46 (2):163-187.
    This essay examines how psychoanalytic conceptions of the subject and the object in the works of Freud and Lacan may contribute to a re-examination of the vexed issue of the subject–object relationship in science, philosophy and epistemology. For Freud, the ego is the essential subject, yet he regarded it as an always already objectified subject, which is objectively thinkable yet never subjectively knowable qua subject. Lacan conceptualised this Freudian principle of subjectivity with his notion of the divided (barred) subject, which (...)
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  20. Henry Pietersma (2000). Phenomenological Epistemology. Oxford University Press.
    This work offers a provocative new historical and systematic interpretation of the epistemological doctrines of three twentieth-century giants: Husserl, Heidegger, and Merleau-Ponty. Pietersma argues that these three philosophers, while connected by their phenomenological doctrines, have underappreciated and interestingly-linked views on the theory of knowledge.
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  21. Tano S. Posteraro (2015). Do Not Just Do as I Do: Knowledge and Learning in the Image of Thought. Deleuze Studies 9 (4):455-474.
    What does it mean for philosophy to take seriously the chaos that haunts and threatens to undermine the fleetingly static formations that populate our epistemological landscapes? What does it mean to learn, think, and know on a plane detached from transcendent truths, from recognition and representation, from the inverted image of falsity? We risk badly mangling our answers to these questions so long as we take for granted the orthodoxal image of thought and its conservative postulates. But critique is not (...)
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  22. Anders Moe Rasmussen (2002). The Legacy of Jacobi in Schelling and Kierkegaard. Kierkegaard Studies Monograph Series 262 (08):209-223.
    In presenting the key theoretical notions in Jacobi’s philosophical work, this paper shows how these notions are operative in Schellings late philosophy and in Kierkegaard. It is argued that Jacobi’s criticism of Spinozist rationalism is echoed in Schelling’s and Kierkegaard’s criticism of Hegelian speculation as it is shown that Jacobi’s distinction between two different kinds of knowledge, i.e. demonstration and illumination, is also at the very heart of Schelling’s and Kierkegaard’s philosophy. On this background the article finally discusses some important (...)
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  23. Jean Reaidy (2009). La connaissance absolue et l'essence de la vérité chez Maître Eckhart et Michel Henry. Studia Phaenomenologica 9:287-301.
    This study approaches the question of absolute knowledge in its mystical and phenomenological essence. Henry’s phenomenology of life, by seeking the truth in its living donation, rejoins the source of phenomenality in an invisible way. This truth which vivifies our interiority is, in its depth, a divine revelation. When we let us receive ourselves in the invisible truth of God, we are this same truth that we feel immediately in our living flesh.
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  24. Hugh J. Silverman (1989). Derrida, Heidegger and the Time of the Line. In Derrida and Deconstruction. Routledge 154--168.
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  25. Ioannis Trisokkas (2012). Pyrrhonian Scepticism and Hegel's Theory of Judgement: A Treatise on the Possibility of Scientific Inquiry. Brill.
    Hegel’s Science of Logic is widely acknowledged as one of the greatest works of European philosophy. However, its contribution to arguably the most important philosophical problem, Pyrrhonian scepticism, has never been examined in any detail. Pyrrhonian Scepticism and Hegel's Theory of Judgement fills a great lacuna in Hegel scholarship by convincingly proving that the dialectic of the judgement in Hegel’s Science of Logic successfully refutes this kind of scepticism. Although Ioannis Trisokkas has written the book primarily for those students of (...)
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