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  1. Vinod Acharya (2013). Nietzsche's Meta-Existentialism. Walter de Gruyter.
    Vinod Acharya presents a new existential interpretation of Nietzsche's philosophy. He contends that Nietzsche’s peculiar form of existentialism can be understood only by undertaking a thorough analysis of his characterization and critique of metaphysics. This reading remedies the shortcomings of previous existential interpretations of Nietzsche, which typically view existentialism as concerned primarily with the meaning of individual existence, and therefore necessarily at odds with the abstraction and objectivity of metaphysical thought. Acharya argues that the approach of Nietzsche’s philosophy, especially in (...)
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  2. Vinod Acharya (2012). Nobility and Decadence: The Vulnerabilities of Nietzsche's Strong Type. Phaenex 7 (1):130-161.
    This paper argues that for Nietzsche it is only when the strong type decays on its own terms that it is possible for a weak type to come into dominance by inverting the values of the strong. It sets right a latent inconsistency in Deleuze’s work, Nietzsche and Philosophy , which traces back the origin of decadence to the subterranean struggle between reactive forces. I show that Deleuze’s reading runs contrary to his own contention that for Nietzsche the negative is (...)
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  3. Rene Arnou (1947). Existentialism in France Today. Modern Schoolman 24 (4):193-207.
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  4. H. J. Blackham (1959). Six Existentialist Thinkers. New York, Harper.
    Provides an introduction to existentialism, and introduces the major figures in the philosophical movement.
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  5. Norberto Bobbio (1948). The Philosophy of Decadentism. Oxford, B. Blackwell.
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  6. Bernard J. Boelen (1968). Existential Thinking. [Pittsburgh]Duquesne University Press.
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  7. Martijn Boven (2015). Kierkegaard's Concepts: Psychological Experiment. In Jon Stewart, Steven M. Emmanuel & William McDonald (eds.), Volume 15, Tome V. Kierkegaard's Concepts: Objectivity to Sacrifice. Ashgate. 159-165.
    For Kierkegaard the ‘psychological experiment’ is a literary strategy. It enables him to dramatize an existential conflict in an experimental mode. Kierkegaard’s aim is to study the source of movement that animates the existing individual (this is the psychological part). However, he is not interested in the representation of historical individuals in actual situations, but in the construction of fictional characters that are placed in hypothetical situations; this allows him to set the categories in motion “in order to observe completely (...)
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  8. William F. Bracken (2005). Is There a Puzzle About How Authentic Dasein Can Act?: A Critique of Dreyfus and Rubin on Being and Time, Division II. Inquiry 48 (6):533 – 552.
    Dreyfus and Rubin's commentary on Division II of Being and Time raises three closely related puzzles about the possibility of authenticity: (i) how could Dasein ever choose to become authentic, (ii) how could authentic Dasein ever choose to take up any particular possibility, and (iii) how could anything <span class='Hi'>matter</span> to authentic Dasein? They argue that Heidegger has a convincing answer to the first two puzzles, but they find his answer to the third "indirect and not totally convincing" (D&R, p. (...)
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  9. Miro Brada, The Existence.
    In 1995, I wrote an essay 'Existence'. From the analysis of the process of self-consciousness, I concluded: "All I know, only I know", because if YOU know 'what I know', only I know that 'YOU know 'what I know'', and if you know that 'only I know that 'YOU know 'what I know''', only I know that... etc. At every moment, I know something more (I know that YOU know), or something less (I don't know that YOU know that I (...)
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  10. Francesca Brencio (forthcoming). Heidegger and Binswanger: Just a Misunderstanding? The Humanistic Psychologist.
    Ludwig Binswanger has been one of the first psychiatrists who used in his medical approach the Daseinsanalyse of Martin Heidegger in order to understand the mental disorders of his patients. However, as it is well-known, one of the most critical interlocutor of Binswanger was Heidegger himself. Rebuilding the controversial case of Ellen West and the relationship between Heidegger and Binswanger on the ground of analysis of human being, the aim of this paper is to verify if Heidegger’s approach can give (...)
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  11. G. Anthony Bruno (2013). The Appearance and Disappearance of Intellectual Intuition in Schelling’s Philosophy. Analecta Hermeneutica 5.
    In the first section of this paper, I account for the nexus of the problems of grounding, freedom and meaning. These problems demand, respectively, a principle by which cognition forms a system rather than an aggregate, a principle by which a system of cognition is compatible with freedom rather than incompatible and a principle by which a system of freedom can show why there is meaning rather than none. In the second section, I reconstruct Schelling’s argument in the identity philosophy (...)
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  12. G. Anthony Bruno (2013). The Bounds of Life: The Role of Death in Schelling's Internal Critique of German Idealism. Dissertation, University of Toronto
    What conditions the possibility of existentially valuable experience? Against nihilism, the threat that philosophical cognition undermines the very idea of purposiveness, German idealism posits that we are unconditionally conditioned by life, construed as the infinite purposive activity of reason. I reconstruct Schelling’s critique of this project as defending the idea that death conditions or puts into question our rational activity. Scholars tend to read the idealists as rejecting Kant’s idea of an unknowable thing in itself by grounding philosophy on a (...)
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  13. G. Anthony Bruno (2011). Philosophy's Collision with the Corpse. Juventas Zeitschrift für Junge Philosophie 1 (1).
    If we accept the Socratic edict that the examined life is the only worth living, we find no examination can exclude that mortal fate of human life. If we define a philosophical problem as, in Hans Jonas’ words, “the collision between a comprehensive view (be it hypothesis or belief) and a particular fact which will not fit into it”, we see there can be no greater problem for materialism or organicism than the corpse. That living things die is a problem (...)
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  14. Paolo Diego Bubbio (2012). Kierkegaard is Standing by Himself--Through Hegel's Help. The Notion of Sacrifice in Kiekegaard's Works of Love. In P. D. Bubbio & P. Redding (eds.), Religion After Kant: God and Culture in the Idealist Era. Cambridge Scholars Press.
  15. Robert E. Buckenmeyer (1968). "Marxism and Existentialism," by Walter Odajnyk. Modern Schoolman 45 (3):264-265.
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  16. Thomas W. Busch (1988). Satire and Marxist Existentialism. By Thomas R. Flynn. Modern Schoolman 65 (2):136-137.
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  17. H. C. (1965). The World of Existentialism. Review of Metaphysics 18 (3):598-598.
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  18. V. C. C. (1957). Existentialism From Dostoevsky to Sartre. Review of Metaphysics 10 (3):547-547.
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  19. David Carr (1998). Calvin O. Schrag, the Self After Postmodernity. Continental Philosophy Review 31 (4):445-450.
  20. Steven Churchill & Jack Reynolds (eds.) (2014). Jean-Paul Sartre: Key Concepts (Kindle E-Book Edition). Routledge.
    Most readers of Sartre focus only on the works written at the peak of his influence as a public intellectual in the 1940s, notably "Being and Nothingness". "Jean-Paul Sartre: Key Concepts" aims to reassess Sartre and to introduce readers to the full breadth of his philosophy. Bringing together leading international scholars, the book examines concepts from across Sartre's career, from his initial views on the "inner life" of conscious experience, to his later conceptions of hope as the binding agent for (...)
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  21. James Collins (1947). A Congress on Existentialism. Modern Schoolman 25 (1):34-38.
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  22. James Daniel Collins (1952). The Existentialists. Chicago, H. Regnery Co..
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  23. George Cotkin (2003). Existential America. Johns Hopkins University Press.
    Europe's leading existential thinkers -- Jean-Paul Sartre, Simone de Beauvoir, and Albert Camus -- all felt that Americans were too self-confident and shallow to accept their philosophy of responsibility, choice, and the absurd. "There is no pessimism in America regarding human nature and social organization," Sartre remarked in 1950, while Beauvoir wrote that Americans had no "feeling for sin and for remorse" and Camus derided American materialism and optimism. Existentialism, however, enjoyed rapid, widespread, and enduring popularity among Americans. No less (...)
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  24. 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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  25. Suzanne M. Cunningham (1975). "Existentialism and Creativity," by Mitchell Bedford. Modern Schoolman 52 (4):436-438.
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  26. Gabriel Ferreira da Silva (2014). Esculpir em Argila - Albert Camus: uma estética da existência. Educ.
    A imagem do “esculpir em Argila” como modo de enfrentamento do absurdo, usada por Camus, serve de motto para Gabriel Ferreira da Silva apontar a resposta de Camus ao niilismo do absurdo e de sua falsa solução, o suicídio, tal como é abordado em O Mito de Sísifo. A passagem do “mito” à “revolta” de O Homem Revoltado indica a rota de sua ética da paixão. Esse ato estético de “esculpir”, numa matéria finita e frágil, o sentido possível (estabelecendo a (...)
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  27. Christine Daigle (2005). Le Nihilisme est-il un humanisme? Étude sur Nietzsche et Sartre. Presses de l'Université Laval.
    Dans son essai, Christine Daigle établit en quoi les philosophies de Nietzsche et Sartre convergent ou divergent en ce qui a trait à la problématique du nihilisme, à la quête de sens et à l'éthique.
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  28. Kim Davis, Valerie Pierce & Jamie Carnie (1987). Existentialism, Education and Ethics - An Interview with Dame Mary Warnock. Cogito 1 (3):1-5.
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  29. John Donnelly (1970). Phenomenology and Existentialism. New Scholasticism 44 (1):190-194.
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  30. Antón Donoso (1997). Ortega y Gasset and Jamesian Pragmatism. [REVIEW] Newsletter of the Society for the Advancement of American Philosophy 25 (78):15-18.
  31. Ian Downey (2013). The Origin of Certainty in Lacan's Seminar XI. International Journal of Žižek Studies 7.
    Slavoj Zizek is operating from a position of certainty, a position discovered by Jacques Lacan in Seminar XI. In this essay, I examine this position of certainty ("Gewissheit") and the ways this position is distinct from both existential phenomenology and post-structuralism, ultimately arguing that for structuralist psychoanalysis to function requires an intentional forgetting of being.
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  32. Rolf A. Eberle, The Thisness of Nowness and the Highness of Man: A Contribution to Existentialist Thought.
    A tongue-in-cheek send-up of certain aspects of existentialism written by a well-known logician and philosopher who had a serious affair with existentialism in his youth. It was never submitted for publication and is finally being made available here posthumously with the permission of Helen Eberle. To the best of my recollection it was written some time in the mid/late 1980s. -- Gary H. Merrill.
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  33. Steven M. Emmanuel, Jon Stewart & William McDonald (eds.) (2014). Volume 15, Tome III: Kierkegaard's Concepts: Envy to Incognito. Ashgate.
    Kierkegaard’s Concepts is a comprehensive, multi-volume survey of the key concepts and categories that inform Kierkegaard’s writings. Each article is a substantial, original piece of scholarship, which discusses the etymology and lexical meaning of the relevant Danish term, traces the development of the concept over the course of the authorship, and explains how it functions in the wider context of Kierkegaard’s thought. Concepts have been selected on the basis of their importance for Kierkegaard’s contributions to philosophy, theology, the social sciences, (...)
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  34. C. Stephen Evans (1981). Reductionism as Absentmindedness: Existentialism and Phenomenology as Strategies for Defending Personhood. [REVIEW] Man and World 14 (2):175-188.
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  35. A. F. (1966). The Philosophy of Existentialism. Review of Metaphysics 19 (3):599-600.
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  36. A. F. (1956). The Sleeping Beauty. Review of Metaphysics 9 (3):518-518.
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  37. Alden L. Fisher (1963). Literature, Philosophy and the Social Sciences: Essays in Existentialism and Phenomenology. Modern Schoolman 40 (4):395-397.
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  38. Ed Fleming (1998). European Existentialism. Review of Metaphysics 52 (2):466-467.
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  39. Rick Anthony Furtak (2006). Review of George Pattison's The Philosophy of Kierkegaard. [REVIEW] International Journal of Philosophical Studies 14.
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  40. R. D. G. (1959). Existentialism and Education. Review of Metaphysics 12 (3):491-491.
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  41. W. G. (1972). From Rationalism to Existentialism; the Existentialists and Their Nineteenth-Century Backgrounds. Review of Metaphysics 26 (2):367-368.
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  42. Nolen Gertz (2014). The Philosophy of War and Exile: From the Humanity of War to the Inhumanity of Peace. Palgrave-Macmillan.
    The Philosophy of War and Exile argues that our current paradigms for thinking about the ethics of war - just war theory - and the suffering of war - PTSD theory - judge war without a proper understanding of war. By continuing the investigations of J. Glenn Gray into the meaning of how war is experienced by combatants we can find an alternative understanding of not only war, but of peace, culminating in a new theory of responsibility centered around embodiment (...)
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  43. Bennett Gilbert, Is What She Says True?
    On Simone Weil’s ideas of philosophical method in relation to different kinds of truth and on her idea of the most important kind of truth and philosophy. (2008).
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  44. Jill Lyn Graper, The Existential Self in Gabriel Marcel: A Critical Analysis of Autonomy Through Heteronomy.
    The philosophical approach known as existentialism is commonly recognized for its view that all of the experiences and interactions of life are meaningless. Many existentialist thinkers are led to conclude that life is therefore only something to be tolerated, and that close or intimate relationships with others should be avoided. The individual self consequentially becomes a type of island, which neither interpersonal nor intellectual pursuits can affect. Among the despair and dread offered by the hands of the existentialists came a (...)
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  45. Kevin Gray (2007). Existentialist Thinkers and Ethics. Symposium: The Canadian Journal of Continental Philosophy 11 (1):208-210.
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  46. Maxine Greene (1967). Existential Encounters for Teachers. New York, Random House.
  47. Ronald Grimsley (1955). Existentialist Thought. Cardiff, University of Wales Press.
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  48. Thomas Hanna (1962). The Lyrical Existentialists. New York, Atheneum.
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  49. Sara Heinämaa (2014). Transformations of Old Age: Selfhood, Normativity, and Time. In Silvia Stoller (ed.), Simone de Beauvoir’s Philosophy of Old Age. Indiana University Press. 167-87.
  50. Will Herberg (1958). Four Existentialist Theologians. Garden City, N.Y.,Doubleday.
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