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  1. Nicola Abbagnano (1969). Critical Existentialism. Garden City, N.Y.,Anchor Books.
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  2. James Agarwal & David Cruise Malloy (2000). The Role of Existentialism in Ethical Business Decision‐Making. Business Ethics 9 (3):143–154.
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  3. Thomas L. Akehurst (2012). Ayer and the Existentialists. Intellectual History Review 23 (2):243-257.
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  4. Anthony Alessandrini (1997). Whose Fanon? Clr James Journal 5 (1):136-152.
  5. D. J. Allan (1955). Existentialism and the Modern Predicament. By F. H. Heinemann. (London, Adam & Charles Black. 1953. Pp. Vii + 211. Price 18s.). [REVIEW] Philosophy 30 (112):84-.
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  6. E. L. Allen (1953/1973). Existentialism From Within. Westport, Conn.,Greenwood Press.
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  7. Jeffner Allen (1981). An Introduction to Patriarchal Existentialism Accompanied by a Proposal for a Way Outof Existenial Patriarchy. Philosophy and Social Criticism 8 (4):447-465.
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  8. Woody Allen, Existentialism.
    GIRL IN MUSEUM: It restates the negativeness of the universe, the hideous lonely emptiness of existence, nothingness, the predicament of man forced to live in a barren, godless eternity, like a tiny flame flickering in an immense void, with nothing but waste, horror, and degradation, forming a useless bleak straightjacket in a black absurd cosmos.
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  9. Daniel R. Alvarez (2005). Rupp in Perspective: An Examination of Two Topics in Beyond "Existentialism and Zen". Philosophy East and West 55 (2):153 - 178.
    George Rupp's Beyond Existentialism and Zen, in its typological-structural analysis and model of religious pluralism, proffers an alternative to the dominant Kantian models (e.g., by John Hicks and Sarvepalli Radhakrish- nan). The question for Rupp is not which religion is true and how to decide that issue-answered in the Kantian approach in terms of an unknowable Ding an sich that all religions, albeit imperfectly, try to approximate or conceptualize (i.e., God or the Transcendent)-but rather how do religions represent, at least (...)
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  10. Meter Amevans (1951). America, Existentialism, and Zen. Philosophy East and West 1 (1):35-47.
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  11. Meter Amevans (1951). Existentialism and the Arts. Journal of Aesthetics and Art Criticism 9 (3):252-256.
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  12. Meter Amevans (1950). Fetishism in the Existentialism of Sartre. Journal of Philosophy 47 (14):407-411.
  13. Thomas C. Anderson (2009). Review of Jonathan Webber, The Existentialism of Jean-Paul Sartre. [REVIEW] Notre Dame Philosophical Reviews 2009 (5).
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  14. Thomas C. Anderson (1977). The Rationalism of Absurdity: Sartre and Heidegger. Philosophy Today 21 (3):263-272.
  15. Michael Anker, Poetic Becomings: A Sensing of the Good. Christianxiety.
    This paper is an attempt at developing a poetic ontology of the senses through an understanding of poetry, or more importantly the poetic as such, i.e., the movement, temporality, and various antinomies within poetic gesturing which interrupt the logic of closed meaning and totalization. Through a range of philosophers such as Nietzsche, Heidegger, Derrida, and Jean-Luc Nancy, amongst others, and primarily the poetry of Pessoa and Rilke, the paper investigates how poetry (poetics) may not only show us a path toward (...)
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  16. Robert Z. Apostol (1967). Nature, History, and Existentialism. International Philosophical Quarterly 7 (2):357-358.
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  17. Richard Appignanesi (2002). Introducing Existentialism. Distributed to the Trade in the Usa by National Book Network.
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  18. Jairo Arboleda (1968). Tres Miradas Sobre Dios.(Aristóteles, Buenaventura, Sartre). Franciscanum 10:45-53.
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  19. David Archard (1980). Marxism and Existentialism: The Political Philosophy of Sartre and Merleau-Ponty. Blackstaff Press.
  20. David Archard, Marxism and Existentialism, the Political Philosophy of Jean-Paul Sartre and Maurice Merleau-Ponty.
  21. Ian Ashman & Diana Winstanley (2006). Business Ethics and Existentialism. Business Ethics 15 (3):218–233.
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  22. John E. Atwell (1969). Existence Precedes Essence. Man and World 2 (4):580-591.
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  23. Antony Aumann (2008). Kierkegaard on the Need for Indirect Communication. Dissertation, Indiana University
    This dissertation concerns Kierkegaard’s theory of indirect communication. A central aspect of this theory is what I call the “indispensability thesis”: there are some projects only indirect communication can accomplish. The purpose of the dissertation is to disclose and assess the rationale behind the indispensability thesis. -/- A pair of questions guides the project. First, to what does ‘indirect communication’ refer? Two acceptable responses exist: (1) Kierkegaard’s version of Socrates’ midwifery method and (2) Kierkegaard’s use of artful literary devices. Second, (...)
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  24. Antony Aumann (2006). Sartre's View of Kierkegaard as Transhistorical Man. Journal of Philosophical Research 31:361-372.
    This paper illuminates the central arguments in Sartre's UNESCO address, 'The Singular Universal." The address begins by asking whether objective facts tell us everything there is to know about Kierkegaard. Sartre's answer is negative. The question then arises as to whether we can lay hold of Kierkegaard's "irreducible subjectivity" by seeing him as alive for us today, i.e., as transhistorical. Sartre's answer here is affirmative. However, a close inspection of this answer exposes a deeper level to the address. The struggle (...)
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  25. Tamar Aylat Yaguri (2008). Diʼalog Enoshi ʻim Ha-Muḥlaṭ: Ha-Sulam Shel Ḳirḳgur le-Fisgat Ha-Ḳiyum Ha-Ruḥani. Hotsaʼat Sefarim ʻa. Sh. Y.L. Magnes, Ha- Universiṭah Ha-ʻivrit.
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  26. G. B. (1959). Critique of Religion and Philosophy. Review of Metaphysics 12 (3):491-491.
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  27. J. A. B. (1961). Existential Metaphysics. Review of Metaphysics 14 (3):573-573.
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  28. L. K. B. (1957). La Metodologia New Rinnoversi Del Pensiero Contemporanea. Review of Metaphysics 11 (2):343-343.
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  29. R. B. (1956). An Existentialist Theology. Review of Metaphysics 10 (2):365-365.
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  30. R. B. (1956). Contemporary Philosophy. Review of Metaphysics 10 (2):360-360.
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  31. R. B. (1956). Contemporary Philosophy. Review of Metaphysics 10 (2):360-360.
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  32. R. J. B. (1969). Marxism and the Existentialists. Review of Metaphysics 23 (1):124-124.
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  33. R. J. B. (1964). Being-in-the-World. Review of Metaphysics 18 (1):171-171.
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  34. R. J. B. (1964). Being-in-the-World. Review of Metaphysics 18 (1):171-171.
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  35. R. J. B. (1962). Bibliographic Sources of Existential Thought. Review of Metaphysics 15 (3):531-531.
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  36. R. J. B. (1961). Existential Phenomenology. Review of Metaphysics 14 (4):725-725.
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  37. S. J. B. (1971). Martin Buber; L'homme Et le Philosophe. Review of Metaphysics 24 (3):554-554.
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  38. S. J. B. (1970). Martin Buber's Ontology. Review of Metaphysics 24 (1):143-144.
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  39. Babette Babich (2007). Heidegger’s Will to Power. Journal of the British Society for Phenomenology 38 (1):37-60.
    On Heidegger's Beitraege and the influence of Nietzsche's Will to Power (a famous non-book).
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  40. Kent Bach (1973). Exit-Existentialism. Belmont, Calif.,Wadsworth Pub. Co..
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  41. Mary Basil Bacon (1968). The Lord of the Absurd. By Raymond J. Nogar, O.P. Modern Schoolman 45 (2):175-175.
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  42. Eileen Bagus (1976). The Fabric of Existentialism: Philosophical and Literary Sources. Teaching Philosophy 1 (3):330-331.
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  43. Archie J. Bahm (1966). Nonreductionistic Existentialism. The Monist 50 (1):145-156.
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  44. Roland Bailey (1950). What is Existentialism? London, S.P.C.K..
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  45. R. Balasubramanian (1970). The Personalistic Existentialism of Berdyaev. [Madras]Centre of Advanced Study in Philosophy, University of Madras.
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  46. Nicolas Balthasar (1946). A Propos de Dialectique Transcendantale. Revue Philosophique De Louvain 44 (2):300-305.
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  47. F. Baluch (2014). Arendt's Machiavellian Moment. European Journal of Political Theory 13 (2):154-177.
    In this article, I offer a reassessment of the influence of two disparate bodies of thought – republicanism and existentialism – on Hannah Arendt. Arendt, I argue, is not involved in an ‘agonistic appropriation’ of Heidegger. Arendt identifies two opposed attitudes in Heidegger’s work. The first Promethean moment places Heidegger squarely in the tradition of Western political philosophy, and the second seemingly correcting for this recommends a quietism. Arendt rejects both these attitudes. Machiavelli rather than Heidegger, I argue, is the (...)
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  48. David P. Barash (2013). Why Thomas is so Hardy: Literature Inspired by Evolution to Make Sense of the Senseless. Biology and Philosophy 28 (1):115-123.
    Although existentialism and evolutionary biology might appear to be polar opposites, with the former denying a role for “human nature” and the latter emphasizing it, there are some unrecognized parallels. One in particular is that both disciplines assume that human life is not inherently meaningful, such that any attribution of meaning must arise from human actions. The present article traces some of this intellectual correspondence in the realm of literature.
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  49. Hazel Estella Barnes (1967). An Existentialist Ethics. New York, Knopf.
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  50. Wesley Barnes (1968). The Philosophy and Literature of Existentialism. Woodbury, N.Y.,Barron's Educational Series, Inc..
    A synthesis of the historical, philosophical, and literary aspects of Existentialism.
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1 — 50 / 2857