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  1. A. Karim Ahmed (1998). Causality, Chaos, and Consciousness. Process Studies 27 (3/4):255-266.
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  2. George Allan (2012). In Defense of Secularizing Whitehead. Process Studies 39 (2):319-333.
    This essay responds to Lewis Ford’s “Allan’s Atheism,” in which he assesses a recent essay of mine that finds God an unnecessary and indeed coherence-destroying addition to Process and Reality. I clarify my position by showing how Whitehead’s notions of physical purpose and aesthetic determination adequately account for the novelty required for an actual occasion’s concrescence and for increases in achieved value. I then criticize Ford’s claim that genuine novelties must have a divine origin and that in Adventures of Ideas (...)
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  3. Modesto M. Gómez Alonso (2013). Existencia y actualidad: prueba ontológica y causalidad inmanente de acuerdo con Hartshorne. Logos: Anales Del Seminario de Metafísica 46:125-147.
    Las pretensiones del autor son: (i) Describir la versión modal de la prueba ontológica propuesta por Charles Hartshorne, una versión que enfatiza la anomalía modal del concepto de Dios, que demuestra que las dos únicas alternativas metafísicas coherentes son el positivismo y un teísmo basado en la noción de “necesidad bajo condiciones tautológicas”, y que vindica esta última opción apelando a una filosofía del proceso inspirada en Whitehead y cuya herramienta conceptual básica es la distinción entre existencia y actualidad. (ii) (...)
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  4. Jussi Backman (2004). Aiheesta toiseen: Heidegger, Parmenides ja ajattelun lähtökohdat. Ajatus 61:209-251.
  5. Alain Badiou (2012). Co to znaczy żyć? Kronos 1 (1).
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  6. Alain Badiou (2006). Logiques des Mondes. Editions du Seuil.
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  7. Archie J. Bahm (1972). Wholes and Parts. Southwestern Journal of Philosophy 3 (1):17-22.
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  8. Daniel Colucciello Barber (2011). The Power of Nothingness: Negative Thought in Agamben. Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 15 (1):49-71.
    This paper addresses the nature and value of Giorgio Agamben’s negative thought, which revolves around the theme of nothingness. I begin by observing the validity of negative thinking, and thus oppose those affirmative philosophies that reject Agamben’s thought simply on the basis of its negativity. Indeed, the importance of negative thought is set forth by Agamben’s attention to the specific biopolitical logic that governs the present. If we are to understand the present, then we must begin by understanding the nothingness (...)
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  9. Magdalena Börsig-Hover (2006). Zur Ontologie Und Metaphysik der Wahrheit: Der Wahrheitsbegriff Edith Steins in Auseinandersetzung Mit Aristoteles, Thomas von Aquin Und Edmund Husserl. Lang.
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  10. Martijn Boven (2014). A System of Heterogenesis: Deleuze on Plurality. In van der Heiden (ed.), Phenomenological Perspectives on Plurality. Brill 175-194.
    In almost all of his early works Gilles Deleuze is concerned with one and the same problem: the problem of genesis. In response to this problem, Deleuze argues for a system of heterogenesis. In this article, I argue that Deleuze’s system of heterogenesis operates on three levels: (1) the differential multiplicity of virtual Ideas; (2) the implied multiplicity of intensive dramas; (3) the extensive and qualitative diversity of actual concepts. As I hope to show, the relation between these three levels (...)
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  11. 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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  12. David Chai (2014). Nothingness and the Clearing: Heidegger, Daoism and the Quest for Primal Clarity. Review of Metaphysics 67 (3): 583 - 601.
    Martin Heidegger has made uncovering the truth of being his life’s work. He ultimately came to locate this truth at the site of the clearing (lichtung), which allowed him to sweep away the traditional formulation of the question of being and begin anew with beyng. This second beginning, as Heidegger called it, stood apart from the original in that he saw fit to cloak beyng in nothingness. This paper explores Heidegger’s use of nothingness and his claim that in order to (...)
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  13. Jason Costanzo, Reflection and Existence.
    Following Kant, subjectivity is seen as an obstacle to any access into things themselves. For this reason, Kant concludes that metaphysics as the science of being as being is necessarily impossible. In this essay, the possibilities of metaphysics in light of the problem of subjectivity are reexamined. The nature of subjectivity and the subject’s encounter with being are analyzed yielding two fundamental relational structures that hold with respect to being and the subject. Further examination of the act of reflection coupled (...)
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  14. Jeffrey M. Courtright (2013). Is Trust Like an 'Atmosphere'? Understanding the Phenomenon of Existential Trust. Philosophy in the Contemporary World 20 (1):39-51.
    This article defends what I call the atmospheric claim about trust: at least one form of trust manifests itself in human life in a manner that is like an atmosphere (generalized, ambient, and diffuse). I also provide a provisional defense of the claim that trust is a necessary condition for the thriving of something that matters to us. I offer a phenomenological sketch of existential trust. Existential trust is a primordial and atmospheric (generalized, ambient, and diffuse) manifestation of trust that (...)
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  15. Russell Ford (2007). Critique and Rescue: Adorno’s Dialectical Diagnosis of Aristotle’s Metaphysics. In John Finamore & Robert Berchman (eds.), Metaphysical Patterns in Platonism. University Press of the South 209-224.
  16. Patrice Guillamaud (1989). L'autre et l'immanence: Etude comparée sur les ontologies de Michel Henry et d'Emmanuel Lévinas. Revue de Métaphysique et de Morale 94 (2):251 - 272.
    « En dépit de l'apparente contradiction entre la philosophie de Michel Henry comme ontologie de l'immanence pure et la philosophie d'Emmanuel Lévinas comme métaphysique de la transcendance absolue et de l'altérité radicale, nous essayons de penser entre elles une analogie fondamentale de démarche philosophique. Nous tentons de montrer quelles constituent, en utilisant les mêmes thématiques, un même effort pour rompre avec le monisme occidental de la manifestation ontologique comme représentation et intention et pour réaliser une synthèse philosophique entre la métaphysique (...)
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  17. G. J. Heiden, van der (ed.) (2014). Phenomenological Perspectives on Plurality. Brill.
    Phenomenological Perspectives on Plurality offers twelve essays that discuss how the question of plurality is thought in contemporary continental philosophy. In particular, its essays investigate how this issue influences topics in ontology, aesthetics, and social and political philosophy as well as other fields. -/- In the wake of the critique of metaphysics as onto-theology, the question of plurality has become a central focus of philosophy today. This question does not only give rise to rethink the beginning of metaphysics as well (...)
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  18. Torsten L. Meyer (1999). Franz Rosenzweigs Stern der Erlösung. Ein Beitrag zur Logik der Philosophie. Transzendentalismus - Kategorienlehre - Sprachphilosophie - Metaphysik. Dissertation, TU Braunschweig
    Um den wissenschaftlichen Gegenständen die endliche Einheit ihrer unendlichen Bestimmungen zu geben, ist nach Hermann Cohen ein Begriff von Realität nötig, der absolut im Denken gründet (Differential). Differentialmethodisch begründet auch Franz Rosenzweig die Gegenstände seines Offenbarungssystems (Gott, Welt, Mensch), um sie dann in lebendige Beziehungen der Sprache treten zu lassen. Wie kommt es zu dieser Umkehr des Denkens ins Kategoriale und Ethische der Sprache? Ist sie ein isoliertes, bloß individuelles Ereignis oder vielmehr das Werk eines Denkers seiner Zeit? Wo liegt (...)
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  19. Thomas Nail (2011). "History and Event in Alain Badiou", by Quentin Meillassoux, Translated by Thomas Nail. Parrhesia: A Journal of Critical Philosophy 12:1–11.
  20. Antonio Nunziante (2002). Organismo come Armonia. La genesi del concetto di organismo vivente nella filosofia di G.W. Leibniz. Verifiche.
    Il concetto di organismo rappresenta uno dei fuochi centrali del pensiero di Leibniz. Interrogarsi sul significato della sua definizione significa inoltrarsi su un terreno problematico particolarmente delicato della tradizione filosofico-scientifica occidentale, dal momento che tale concetto trova proprio nella filosofia leibniziana una delle sue prime esplicitazioni teoriche. Può infatti non essere banale ricordare come il termine "organismus", assente nelle lingue classiche, faccia una delle sue prime apparizioni proprio negli scritti di Leibniz, il quale lo impiega con la piena consapevolezza di (...)
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  21. R. N. PhD & Richard Cobb-Stevens PhD (2004). Husserl's Theory of Wholes and Parts and the Methodology of Nursing Research. Nursing Philosophy 5 (3):216–223.
  22. John Scanlon (1975). Formal Logic and Formal Ontology. Research in Phenomenology 5 (1):95-107.
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  23. Reiner Schürmann (1983). Neoplatonic Henology as an Overcoming of Metaphysics. Research in Phenomenology 13 (1):25-41.
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  24. Thomas Sheehan (1985). A Way Out of Metaphysics? Research in Phenomenology 15 (1):229-234.
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  25. Barry Smith & Kevin Mulligan (1983). Framework for Formal Ontology. Topoi 2 (1):73-85.
    The discussions which follow rest on a distinction, first expounded by Husserl, between formal logic and formal ontology. The former concerns itself with (formal) meaning-structures; the latter with formal structures amongst objects and their parts. The paper attempts to show how, when formal ontological considerations are brought into play, contemporary extensionalist theories of part and whole, and above all the mereology of Leniewski, can be generalised to embrace not only relations between concrete objects and object-pieces, but also relations between what (...)
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  26. Tom Stern (2009). Nietzsche, Freedom and Writing Lives. Arion 17 (1):85-110.
    Nietzsche writes a great deal about freedom throughout his work, but never more explicitly than in Twiling of the Idols, a book he described as 'my philosophy in a nutshell'. This paper offers an analysis of Nietzsche's conception freedom and the role it plays within Twilight.
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  27. Jacques Taminiaux (1987). Poiesis and Praxis in Fundamental Ontology. Research in Phenomenology 17 (1):137-169.
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  28. Dylan Trigg (2012). Miles Kennedy: Home: A Bachelardian Concrete Metaphysics. [REVIEW] Continental Philosophy Review 45 (2):307-310.
    Miles Kennedy: Home: A Bachelardian concrete metaphysics Content Type Journal Article Pages 1-4 DOI 10.1007/s11007-012-9212-2 Authors Dylan Trigg, Centre de Recherche en Épistémologie Appliquée, Paris, France Journal Continental Philosophy Review Online ISSN 1573-1103 Print ISSN 1387-2842.
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  29. 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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  30. Corijn van Mazijk (2013). Mission Impossible? Thinking What Must Be Thought In Heidegger and Deleuze. Metajournal 5 (2):336-354.
    In this paper, I discuss and compare the possibility of thinking that which is most worth our thought in Deleuze’s What Is Philosophy? and Heidegger’s course lectures in What Is Called Thinking? . Both authors criticize the history of philosophy in similar ways in order to reconsider what should be taken as the nature and task of philosophical thinking. For Deleuze, true thinking is the creation of concepts, but what is most worth our thought in fact cannot be thought. For (...)
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  31. Matthew Wettlaufer (2005). Towards a Geometry of Economy and Differance. Philosophy Today 49 (3):287-301.
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  32. David Wood (1980). Prolegomena to a New Theory of Time. Research in Phenomenology 10 (1):177-191.
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  33. Stephen R. Yarbrough (1987). Differance, Deference, and the Question of Proper Reading. Man and World 20 (3):257-282.
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  34. Jolanta Żelazna (2005). Der Status der modi in der Ethik Spinozas. Ausgewählte Fragen und Konsequenzen. In Spinoza im Osten. Systematische und rezeptionsgeschichtliche Studien.
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  35. Jolanta Żelazna (2004). Platon a pojęcie filozofii pierwszej. In Alina Motycka & Seweryn Blandzi (eds.), Spotkania Platońskie. W dobie rozumu rozproszonego wracamy do korzeni. Wydawnictwo IFiS PAN
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Continental Metaphysics, Misc
  1. Alain Beaulieu, Edward Kazarian & Julia Sushytska (eds.) (2014). Gilles Deleuze and Metaphysics. Lexington Books.
    This collection examines an aspect of Gilles Deleuze’s thought that has largely been neglected; whether or not Deleuze was a metaphysician. Answering this question may reveal the problematic nature of so-called postmodernism and the critique it leveled at the first philosophy, and it may help readers to better understand philosophy’s fate.
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  2. Attila Grandpierre (2003). On the Fundamental Worldview of the Integral Culture: Integrating Science, Religion, and Art: Part One. World Futures 59 (6):463-483.
    In the present essay I suggest that the main reason why history failed to develop societies in harmony with Nature, including our internal nature as well, is that we failed to evaluate the exact basis of the factor ultimately governing our thoughts. We failed to realise that it is the worldview that ultimately governs our thoughts and through our thoughts, our actions. In this work I consider the ultimate foundations of philosophy, science, religion, and art, pointing out that they were (...)
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  3. Andrew Haas (2015). Notes on Time and Aspect. International Journal of Philosophical Studies 23 (4):504-517.
    What is time? Neither the numbering of the motion of things nor their schema, but their way of being. In language, time shows itself as tense. But every verb has both tense and aspect. So what is aspect? Irreducible to tense, it is the way in which anything is at any time whatsoever. Thus the way things are, their being, is not merely temporal – for it is just as aspectual.
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  4. Swami Narasimhananda (2016). Book Review Religion Without God by Ronald Dworkin. [REVIEW] Prabuddha Bharata or Awakened India 121 (5):482.
    In this collection of the Einstein Lectures delivered by the author at the University of Bern in December 2011, we find succinct and striking arguments that try to distinguish the debates on God from those on religion. Dworkin points out the religiosity prevalent in science and situates atheism also as ‘religious’.
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  5. Michael J. Olson (2013). A Materialist Transcendental: On the Onto-Logy of Logics of Worlds. Angelaki 18 (2):143 - 159.
    (2013). A MATERIALIST TRANSCENDENTAL: on the onto-logy of logics of worlds. Angelaki: Vol. 18, No. 2, pp. 143-159.
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