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  1. Mitchell Aboulafia (2001). The Cosmopolitan Self: George Herbert Mead and Continental Philosophy. Illinois University Press.
    This important volume appreciably advances the dialogue between continental thought and classical American philosophy.
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  2. Brent Adkins (2007). A Rumor of Zombies. Philosophy Today 51 (Supplement):119-124.
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  3. Scott F. Aikin & J. Aaron Simmons (2009). Levinasian Otherism, Skepticism, and the Problem of Self-Refutation. Philosophical Forum 40 (1):29-54.
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  4. Ammon Allred (2010). How is Philosophy Possible? Blanchot on Secrecy, Ambiguity and the Care for Death. International Journal of Philosophical Studies 18 (2):149-175.
    I examine the contribution that the first part of Maurice Blancot's recit Death Sentence makes to his understanding of the relationship between philosophy and literature. I use a reading of the Kantian, transcendental account of literature in “How is Literature Possible” as the starting point for an analysis of the way in which Blanchot uses secrets in describing J.'s death in Death Sentence, linking secrecy up with the imaginary, ambiguity and dissimulation. The purpose for this refinement is to challenge the (...)
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  5. Michael Anker (2009). The Ethics of Uncertainty: Aporetic Openings. Atropos Press.
    The Ethics of Uncertainty asks what it means to live, act, decide, and respond responsibly, in the aporia of freedom itself - a freedom which on one hand opens us to the open space of possible possibilities, and on the other, leaves us no stable ground or measure for pre/determined decision making. The aporia of freedom is conditioned by the indeterminate space of knowing we must make decisions, and yet, at the same time, we cannot call on an absolute authority (...)
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  6. Babette Babich (2009). ‘A Philosophical Shock’: Foucault’s Reading of Heidegger and Nietzsche. In Carlos G. Prado (ed.), Foucault's Legacy. Continuum.
  7. Babette Babich (2007). Continental Philosophy of Science. In Constantin Boundas (ed.), The Edinburgh Companion to the Twentieth Century Philosophies. Edinburgh. University of Edinburgh Press. 545--558.
    Continental philosophies of science tend to exemplify holistic themes connecting order and contingency, questions and answers, writers and readers, speakers and hearers. Such philosophies of science also tend to feature a fundamental emphasis on the historical and cultural situatedness of discourse as significant; relevance of mutual attunement of speaker and hearer; necessity of pre-linguistic cognition based in human engagement with a common socio-cultural historical world; role of narrative and metaphor as explanatory; sustained emphasis on understanding questioning; truth seen as horizonal, (...)
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  8. Babette E. Babich (2003). On the Analytic-Continental Divide in Philosophy : Nietzsche's Lying Truth, Heidegger's Speaking Language, and Philosophy. In C. G. Prado (ed.), A House Divided: Comparing Analytic and Continental Philosophy. Humanity Books.
    On the political nature of the analytic - continental distinction in professional philosophy and the general tendency to discredit continental philosophy while redesignating the rubric as analytically conceived.
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  9. Gary Banham (2009). The Continental Tradition: Kant, Hegel, Nietzsche. In John Mullarkey & Beth Lord (eds.), The Continuum Companion to Continental Philosophy. Continuum.
    This paper addresses the question about the understanding of the history of continental philosophy by tracing a tradition in which this philosophy figures itself in relation to futurity. This is considered in relation to the distinct ways in which futurity is a question for Kant, Hegel and Nietzsche.
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  10. Bruce Ellis Benson (2006). Continental Philosophy. International Philosophical Quarterly 46 (3):387-388.
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  11. Robert Bernasconi (1983). The Transformation of Language at Another Beginning. Research in Phenomenology 13 (1):1-23.
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  12. David Boersema (1997). The Continental Philosophy Reader. Teaching Philosophy 20 (2):193-196.
  13. Constantin Boundas (ed.) (2007). The Edinburgh Companion to the Twentieth Century Philosophies. Edinburgh. University of Edinburgh Press.
    A thorough and authoritative survey of the state of philosophy in the twentieth century written by distinguished specialists in the field.
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  14. Ray Brassier (2006). Presentation as Anti-Phenomenon in Alain Badiou's Being and Event. Continental Philosophy Review 39 (1):59-77.
    In his magnum opus Being and Event, Alain Badiou identifies ontology with mathematics and uses a mathematical formalization of ontological discourse to generate an account of extra-ontological 'truth-events'. Informed by deconstructive critiques of the metaphysical ontologies of presence, Badiou establishes an anti-phenomenological conception of ontological presentation. Presentation's internal structure is that of an anti-phenomenon: presence's necessarily empty and insubstantial contrary. But the result is that Being and Event is riven by a fundamental methodological idealism. Badiou cannot secure the connection he (...)
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  15. Lee Braver (2007). A Thing of This World: A History of Continental Anti-Realism. Northwestern University Press.
    At a time when the analytic/continental split dominates contemporary philosophy, this ambitious work offers a careful and clear-minded way to bridge that divide. Combining conceptual rigor and clarity of prose with historical erudition, A Thing of This World shows how one of the standard issues of analytic philosophy—realism and anti-realism—has also been at the heart of continental philosophy. Using a framework derived from prominent analytic thinkers, Lee Braver traces the roots of anti-realism to Kant's idea that the mind actively organizes (...)
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  16. Paolo Diego Bubbio (2008). Review of Chris Fleming, Rene Girard: Violence and Mimesis. [REVIEW] Australian Religious Studies Review 21 (1):96-97.
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  17. Paolo Diego Bubbio (2007). Literary Aesthetics and Knowledge in René Girard’s Mimetic Theory. Literature and Aesthetics 17 (1):35-50.
    René Girard’s mimetic theory has significantly influenced the fields of comparative literature and cultural studies, as well as sociological anthropology and philosophy. Nevertheless, I argue that a somewhat different line of interpretation, an interdisciplinary one, has not been sufficiently investigated. This involves an interpretation which focuses on the vicissitudes of the mimetic and “victimage” circle not (or not only) in sociological terms, but by analysing their articulation on the level of knowledge. The sociological and epistemological perspectives do not exclude each (...)
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  18. Stephen Buckle (2004). Analytic Philosophy and Continental Philosophy. British Journal for the History of Philosophy 12 (1):111 – 150.
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  19. Stephen Buckle (2004). Analytic Philosophy and Continental Philosophy The Campbell Thesis Revised. British Journal for the History of Philosophy 12 (1):111-150.
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  20. Matthew Calarco & Peter Atterton (eds.) (2004). Animal Philosophy: Essential Readings in Continental Thought. Continuum.
    Animal Philosophy is the first text to look at the place and treatment of animals in Continental thought.
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  21. Richard Campbell (2001). The Covert Metaphysics of the Clash Between 'Analytic' and 'Continental' Philosophy. British Journal for the History of Philosophy 9 (2):341 – 359.
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  22. James Chase & Jack Reynolds (2010). The Fate of Transcendental Reasoning in Contemporary Philosophy. In James Williams, Jack Reynolds, James Chase & Edwin Mares (eds.), Postanalytic and Metacontinental: Crossing Philosophical Divides. Continuum.
    A significant methodological difference between analytic and continental philosophers comes out in their differing attitudes to transcendental reasoning. It has been an object of concern to analytic philosophy since the dawn of the movement around the start of the twentieth century, and although there was briefly a mini-industry on the validity of transcendental arguments following Peter Strawson’s prominent use of them, discussion of their acceptability – usually with a negative verdict – is far more common than their positive use within (...)
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  23. Scott D. Churchill (1995). Review of Reconsidering Psychology: Perspectives From Continental Philosophy. [REVIEW] Journal of Theoretical and Philosophical Psychology 15 (2):186-198.
  24. Paul Copan (2005). The Blackwell Guide to Continental Philosophy. Review of Metaphysics 58 (3):684-685.
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  25. Simon Critchley (2001). Continental Philosophy: A Very Short Introduction. Oxford University Press.
    In this enlightening new Very Short Introduction, Simon Critchley shows us that Continental philosophy encompasses a distinct set of philosophical traditions and practices, with a compelling range of problems all too often ignored by the analytic tradition. He discusses the ideas and approaches of philosophers such as Kant, Hegel, Nietzsche, Husserl, Heidegger, Sartre, Habermas, Foucault, and Derrida. He also introduces key concepts such as existentialism, nihilism, and phenomology, by explaining their place in the Continental tradition. The perfect guide for anyone (...)
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  26. Simon Critchley (1997). What is Continental Philosophy? International Journal of Philosophical Studies 5 (3):347 – 363.
    This paper attempts to provide an account of what is philosophically distinctive about what has come to be known as 'Continental philosophy'. In the early parts of the paper I give a historical and cultural analysis of the emergence of Continental philosophy and consider objections to the latter and some stereotypical representations of the analytic-Continental divide. In the philosophically more substantial part of the paper, I seek to redraw the distinction between analytic and Continental philosophy by focusing on a number (...)
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  27. Simon Critchley & William Schroeder (1996). A Companion to Continental Philosophy. In Dennis M. Patterson (ed.), A Companion to Philosophy of Law and Legal Theory. Blackwell Publishers.
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  28. Andrew Cutrofello (2005). Continental Philosophy: A Contemporary Introduction. Routledge.
    Continental Philosophy: A Contemporary Introduction surveys the main trends of European philosophy from Kant to the present. It is clearly written and accessible to students. In a novel approach, Andrew Cutrofello looks at continental philosophy through the lens of four questions that derive from Kant: -How is truth disclosed aesthetically? -To what does the feeling of respect attest? -Must we despair, or may we still hope? -What is the meaning of philosophical humanism? Cutrofello shows how these questions have been taken (...)
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  29. Robert D'Amico (1999). Contemporary Continental Philosophy. Westview Press.
    Contemporary Continental Philosophy steps back from current debates comparing Continental and analytic philosophy and carefully, yet critically outlines the tradition’s main philosophical views on epistemology and ontology. Forgoing obscure paraphrases, D’Amico provides a detailed, clear account and assessment of the tradition from its founding by Husserl and Heidegger to its challenge by Derrida and Foucault. Though intended as a survey of this tradition throughout the twentieth century, this study’s focus is on the philosophical problems which gave it birth and even (...)
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  30. Maria Del Guadalupe Davidson, Kathryn T. Gines & Donna-Dale L. Marcano (eds.) (2010). Convergences: Black Feminism and Continental Philosophy.
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  31. Shannon Dea (2009). Heidegger and Galileo’s Slippery Slope. Dialogue: Canadian Philosophical Review 48 (1):59-76.
  32. Tamás Demeter (2010). The Search for an Image of Man. Studies in East European Thought 62 (2):155-167.
    The present paper offers a narrative of the post-World War II development of Hungarian philosophy, and argues that it is characterized by a double, historical and anthropological orientation under Marx’s influence. The resulting amalgam is an intellectual history that looks beyond the ideas themselves, searching for underlying images of man which are represented as ideological backgrounds to theories of nature, society, cognition, etc. The most important works of this approach interpret ideas and anthropologies within a Marxist framework, and see them (...)
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  33. M. C. Dillon (ed.) (1997). Écart & Différance: Merleau-Ponty and Derrida on Seeing and Writing. Humanities Press.
  34. Paul Ennis (ed.) (2010). Post-Continental Voices: Selected Interviews. Zero Books.
    This collection of interviews brings together seven post-continental thinkers to discuss their own personal academic development, their experiences of graduate school and their hopes for post-continental philosophy. Each thinker has been chosen for their importance, popularity and potential. Opening with a short introduction this book offers a rare insight into the world of academic philosophy from the inside. Acting as a handbook to post-continental philosophy this book will prepare students for the unique challenges facing academic philosophy in the coming years. (...)
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  35. Fernando Escalante Gonzalbo (2006). In the Eyes of God: A Study on the Culture of Suffering. University of Texas Press, Teresa Lozano Long Institute of Latin American Studies.
    "Every culture needs to appropriate the universal truth of human suffering," says Fernando Escalante, ". . . to give its own meaning to this suffering, so that human existence is bearable." Originally published in Spanish as La mirada de Dios: Estudios sobre la cultura del sufrimiento, this book is a remarkable study of the evolution of the culture of suffering and the different elements that constitute it, beginning with a reading of Rousseau and ending with the appearance of the Shoah (...)
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  36. Ferdinand Fellmann, The New Pair.
    The exclusive relationship, either as a pair or even as a married pair, has regained its attraction. Obviously, the traditional roles, the economically dependent woman who stands by the side of the ‘strong man’, no longer represent the pair bond.
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  37. Ferdinand Fellmann (2009). Das Paar als Quelle des Selbst. Zu den soziobiologischen Grundlagen der philosophischen Anthropologie. Deutsche Zeitschrift für Philosophie 57 (5):745-756.
    This paper is about erotic love as source of the self. Unlike in the Platonic tradition, love is interpreted in the light of human mating systems. Following modern sociobiological theories I reconstruct the pair-bond as the original site in the evolution of man. For the philosophy of mind it follows that the unity of personal consciousness can be explained as a dialectic of emotional nearness to and distance from the beloved other.
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  38. Gary Gutting (2001). French Philosophy in the Twentieth Century. Cambridge University Press.
    In this book Gary Gutting tells, clearly and comprehensively, the story of French philosophy from 1890 to 1990. He examines the often neglected background of spiritualism, university idealism, and early philosophy of science, and also discusses the privileged role of philosophy in the French education system. Taking account of this background, together with the influences of avant-garde literature and German philosophy, he develops a rich account of existential phenomenology, which he argues is the central achievement of French thought during the (...)
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  39. Espen Hammer (2011). Philosophy and Temporality From Kant to Critical Theory. Cambridge University Press.
    Machine generated contents note: Introduction; 1. The historicity of time; 2. Modern temporality; 3. Two responses to the time of modernity; 4. Hegel's temporalization of the absolute; 5. Schopenhauer and transcendence; 6. Time and myth in early Nietzsche; 7. Recurrence and authenticity: the later Nietzsche; 8. Heidegger on boredom and modernity; 9. A modernist critique of postmodern temporality; Conclusion.
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  40. Dominiek Hoens, Sigi Jottkandt & Gert Buelens (eds.) (2009). The Catastrophic Imperative: Subjectivity, Time and Memory in Contemporary Thought. Palgrave Macmillan.
    Machine generated contents note: List of illustrations * Notes On Contributors * Introduction: B.Biebuyck, G.Buelens, O.de Graef, D.Hoens, S.Jttkandt * Who or What Decides: For Derrida: A Catastrophic Theory of Decision--J.Hillis Miller * Catastrophic Narratives and Why the Catastrophe to Catastrophe Might Have Already Happened--E.Vogt * Breath of Relief: Sloterdijk and the Politics of the Intimate--S.van Tuinen * Man is a swarm animal--J.Clemens * Notes on the Bird War: Biopolitics of the Visible (in the Era of Climate Change)--T.Cohen * Dialectical (...)
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  41. Julia Hölzl (2010). Transience: A Poiesis, of Dis/Appearance. Atropos Press.
    "This text shines like the sea: always in motion, in waves, short or long, with a thousand gleams of the sun, and a thousand small appearances of foam; and one is far from any coast." -Jean-Luc Nancy -/- Still, duration seems to be considered a "first-rate-value on earth," as deemed by Nietzsche more than 120 years ago, whereas transience tends to be negated. Eluding their re-presentationability, ephemera are sub-ordinated to the enduring and are only thought of as and in relation (...)
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  42. Robin M. James (2009). &Quot;autonomy, Universaltiy, and Playing the Guitar: On the Politics and Aesthetics of Contemporary Feminist Deployments of the 'Master's Tools'&Quot;. Hypatia 24 (4):77-100.
    Some feminists have argued that the “master's tools” cannot be utilized for feminist projects. When read through the lens of non-ideal theory, Judith Butler's reevaluation of “autonomy” and “universality” and Peaches's engagement with guitar rock are instances in which implements of patriarchy are productively repurposed for feminist ends. These examples evince two criteria whereby one can judge the success of such an attempt: first, accessibility and efficacy; second, that the use is deconstructive of its own conditions.
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  43. David Johnson (2009). Merleau-Ponty and the Other World of Painting: A Response. Journal of the British Society for Phenomenology 40 (1):89-97.
    This paper is a response to a recent claim made by Norwegian philosopher Tarjei Larsen in the Journal of the British Society for Phenomenology that Merleau-Ponty’s own theory of painting undermines the important distinction made in his thought between primordial perception and cultural construction because it requires that perception take different cultural and historical forms in order to account for perspectival painting. I try to show that this distinction is not so easily collapsed by arguing that Larsen has misconstrued Merleau-Ponty’s (...)
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  44. Jeff Kochan (2006). Feenberg and STS: Counter-Reflections on Bridging the Gap. [REVIEW] Studies in History and Philosophy of Science 37 (4):702-720.
  45. Brian Lightbody (2010). Genealogy and Subjectivity: An Incoherent Foucault (A Response to Calvert-Minor). Kritike: An Online Journal of Philosophy 4 (1):18-27.
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  46. Brian Lightbody (2008). Responding to the Call: Philosophy as Human Wonderment. Essays in the Philosophy of Humanism (A Journal of the American Humanist Association 16 (1):27-37.
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  47. Paul Livingston (2012). Lee Braver: A Thing of This World: A History of Continental Anti-Realism. [REVIEW] Continental Philosophy Review 45 (1):161-170.
    Lee Braver: A thing of this world: A history of continental anti-realism Content Type Journal Article Pages 1-10 DOI 10.1007/s11007-011-9210-9 Authors Paul Livingston, University of New Mexico, Albuquerque, NM, USA Journal Continental Philosophy Review Online ISSN 1573-1103 Print ISSN 1387-2842.
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  48. Patrick Madigan (2011). The Crisis in Continental Philosophy: History, Truth and the Hegelian Legacy. [REVIEW] Heythrop Journal 52 (1):167-168.
  49. Glen Mazis (1997). Merleau-Ponty, Derrida, and Joyce's Ulysses: Is Derrida Really Bloom, Merleau-Ponty Dedalus, and Who Can Say 'Yes" to Molly? In M. C. Dillon (ed.), Ecart and Differance: Merleau-Ponty and Derrida on Seeing and Writing. Humanities.
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  50. Glen A. Mazis (2010). Time at the Depth of the World. In Kascha Semonovitch Neal DeRoo (ed.), Merleau-Ponty at the Limits of Art, Religion, and Perception. Continuum. 120--146.
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