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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. Emmanuel Alloa (2005). Bare Exteriority. Philosophy of the Image and the Image of Philosophy in Martin Heidegger and Maurice Blanchot. Colloquy (10):69-82.
    The article explores the striking coincidences in Heidegger's and Blanchot's account of the image as death mask. The analysis of the respective theories of the image brings forth two radically divergent conceptions of thinking as "laying patent" (Heidegger) and of thinking as "laying bare" (Blanchot).
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  4. Rene Arnou (1947). Existentialism in France Today. Modern Schoolman 24 (4):193-207.
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  5. James Baillie (2013). The Expectation of Nothingness. Philosophical Studies 166 (1):185-203.
    While all psychologically competent persons know that they will one day die, this knowledge is typically held at a distance, not fully assimilated. That is, while we do not doubt that we will die, there is another sense in which we cannot fully believe it either. However, on some rare occasions, we can grasp the reality of our mortal nature in a way that is seemingly revelatory, as if the fact is appreciated in a new way. Thomas Nagel calls this (...)
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  6. Elizabeth Barnes (2014). Going Beyond the Fundamental: Feminism in Contemporary Metaphysics. Proceedings of the Aristotelian Society 114 (3pt3):335-351.
    Much recent literature in metaphysics attempts to answer the question, ‘What is metaphysics?’ In this paper I argue that many of the most influential contemporary answers to this question yield the result that feminist metaphysics is not metaphysics. I further argue this result is problematic.
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  7. De Beauvoir (2006). Michele Le Doeuff. In Margaret A. Simons (ed.), The Philosophy of Simone de Beauvoir: Critical Essays. Indiana University Press 11.
  8. Harris Bechtol (2013). Kierkegaard and the Post-Moderns. [REVIEW] Bibliographia: An Online Journal of the History of Philosophy 1:87-95.
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  9. David Benatar (ed.) (2010). Life, Death, and Meaning: Key Philosophical Readings on the Big Questions, 2nd Edition. Rowman & Littlefield.
    Do our lives have meaning? Should we create more people? Is death bad? Should we commit suicide? Would it be better to be immortal? Should we be optimistic or pessimistic? Since Life, Death, and Meaning: Key Philosophical Readings on the Big Questions first appeared, David Benatar’s distinctive anthology designed to introduce students to the key existential questions of philosophy has won a devoted following among users in a variety of upper-level and even introductory courses.
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  10. 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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  11. Norberto Bobbio (1948). The Philosophy of Decadentism. Oxford, B. Blackwell.
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  12. Bernard J. Boelen (1968). Existential Thinking. [Pittsburgh]Duquesne University Press.
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  13. 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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  14. 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: how could Dasein ever choose to become authentic, how could authentic Dasein ever choose to take up any particular possibility, and how could anything matter 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". I argue that they should find (...)
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  15. 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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  16. Ben Bradley (2009). Well-Being and Death. Oxford University Press.
  17. Ben Bramble (2014). On William James’s “Is Life Worth Living?”. Ethics 125 (1):217-219,.
  18. 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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  19. Skott Brill (2007). Does It Matter That Nothing We Do Will Matter in a Million Years? Dialogue 46 (1):3-25.
    People have inferred that our lives are absurd from the supposed fact that nothing we do will matter in a million years. In this article, I critically discuss this argument for absurdity. After explaining how two refutations in the literature fail to undermine the best version of the argument, I produce several considerations that together do take much of the force out of the argument. I conclude by suggesting that these considerations not only refute this argument for absurdity, but also (...)
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  20. Berit Brogaard (2015). On Romantic Love: Simple Truths About a Complex Emotion. OUP Usa.
    Written with a general audience in mind, On Romantic Love offers a new theory of love as a partially unconscious, sometimes rational and always controllable emotion, while explaining some of the neuroscience underlying our wildest passions.
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  21. Berit Brogaard & Barry Smith (2005). On Luck, Responsibility and the Meaning of Life. Philosophical Papers 34 (3):443-458.
    A meaningful life, we shall argue, is a life upon which a certain sort of valuable pattern has been imposed by the person in question?a pattern which involves in serious ways the person having an effect upon the world. Meaningfulness is thus a special kind of value which a human life can bear. Two interrelated difficulties face ths proposal. One concerns responsiblity: how are we to account for the fact that a life that satisfies the above criteria can have more (...)
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  22. 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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  23. 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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  24. 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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  25. Godehard Brüntrup (2014). Die Bedeutung des Erlebens des eigenen Sterbens. Eine philosophische Betrachtung zur sogenannten "Nahtoderfahrung". Evangelium Und Wissenschaft 35 (1):42-56.
    Article on the personal experience concerning the topic of death and dying.
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  26. 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
  27. Robert E. Buckenmeyer (1968). "Marxism and Existentialism," by Walter Odajnyk. Modern Schoolman 45 (3):264-265.
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  28. William Bülow (forthcoming). William Irwin: The Free Market Existentialist: Capitalism Without Consumerism. John Wiley & Sons. 2015. 978-1-119-12128-2. 216 Pp. Paperpack. €20.30. [REVIEW] Ethical Theory and Moral Practice:1-3.
  29. Mikel Burley (2009). Immortality and Meaning: Reflections on the Makropulos Debate. Philosophy 84 (4):529-547.
    This article reflects upon the debate, initiated by Bernard Williams in 1973, concerning the desirability of immortality, where the latter expression is taken to mean endless bodily life as a human or humanoid being. Williams contends that it cannot be desirable; others have disputed this contention. I discuss a recent response from Timothy Chappell and attempt to pinpoint the central disagreement between Chappell and Williams. I propose that neither side in the debate has firm grounds for its claims, and then (...)
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  30. Thomas W. Busch (1988). Satire and Marxist Existentialism. By Thomas R. Flynn. Modern Schoolman 65 (2):136-137.
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  31. H. C. (1965). The World of Existentialism. Review of Metaphysics 18 (3):598-598.
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  32. V. C. C. (1957). Existentialism From Dostoevsky to Sartre. Review of Metaphysics 10 (3):547-547.
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  33. Steven M. Cahn & Christine Vitrano (eds.) (2007). Happiness: Classic and Contemporary Readings in Philosophy. Oxford University Press.
    This book will be the first collection of classic and contemporary readings devoted to the subject of happiness. Part I will include classic readings from Plato to Sartre, thus providing a brief tour of the most important theories of ethics and emphasizing their approaches to happiness. Part II will be devoted to the work of contemporary theorists who have sought to grasp the concept of happiness from a variety of perspectives.
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  34. Stephen M. Campbell & Sven Nyholm (2015). Anti-Meaning and Why It Matters. Journal of the American Philosophical Association 1 (4): 694-711.
    It is widely recognized that lives and activities can be meaningful or meaningless, but few have appreciated that they can also be anti-meaningful. Anti-meaning is the polar opposite of meaning. Our purpose in this essay is to examine the nature and importance of this new and unfamiliar topic. In the first part, we sketch four theories of anti-meaning that correspond to leading theories of meaning. In the second part, we argue that anti-meaning has significance not only for our attempts to (...)
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  35. David Carr (1998). Calvin O. Schrag, the Self After Postmodernity. Continental Philosophy Review 31 (4):445-450.
  36. Nuno Pereira Castanheira (2012). Ética e Filosofias da Existência: Pensar no que estamos a fazer. In BeckertCristina (ed.), Ética - Teoria e Prática. Centro de Filosofia da Universidade de Lisboa 227-250.
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  37. Ruth Chang (2012). Are Hard Choices Cases of Incomparability? Philosophical Issues 22 (1):106-126.
    This paper presents an argument against the widespread view that ‘hard choices’ are hard because of the incomparability of the alternatives. The argument has two parts. First, I argue that any plausible theory of practical reason must be ‘comparativist’ in form, that is, it must hold that a comparative relation between the alternatives with respect to what matters in the choice determines a justified choice in that situation. If comparativist views of practical reason are correct, however, the incomparabilist view of (...)
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  38. Subhasis Chattopadhyay (2008). Dark Nights of the Soul: An Inter- Religious Approach. Catholic Herald, Kolkata:n.p..
    This was printed long ago at a transitional phase in the writer's life. It speaks of the angst of being alone in a cooling world.
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  39. 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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  40. James Collins (1947). A Congress on Existentialism. Modern Schoolman 25 (1):34-38.
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  41. James Daniel Collins (1952). The Existentialists. Chicago, H. Regnery Co..
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  42. 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 (...)
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  43. 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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  44. Suzanne M. Cunningham (1975). "Existentialism and Creativity," by Mitchell Bedford. Modern Schoolman 52 (4):436-438.
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  45. 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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  46. 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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  47. 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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  48. John Donnelly (1970). Phenomenology and Existentialism. New Scholasticism 44 (1):190-194.
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  49. Antón Donoso (1997). Ortega y Gasset and Jamesian Pragmatism. [REVIEW] Newsletter of the Society for the Advancement of American Philosophy 25 (78):15-18.
  50. 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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