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  1. Babette Babich (2006). Words in Blood, Like Flowers: Philosophy and Poetry, Music and Eros in Hölderlin, Nietzsche, and Heidegger. State University of New York Press..
    A section on PHILOSOPHY, PHILOLOGY, POETRY, includes, among others, Ch. 1: Philosophy and the Poetic Eros of Thought; Ch. 2: Philology and Aphoristic Style: Rhetoric, Sources, and Writing in Blood; Ch 3. The Birth of Tragedy: Lyric Poetry and the Music of Words
    as well as a section on MUSIC, PAIN, EROS includes: Ch. 6: Philosophy as Music; Ch. 7. Songs of the Sun: Hölderlin in Venice; Ch. 8: On Pain and Tragic Joy: Nietzsche and Hölderlin
    And the final section (...)
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  2. Amy Baehr (2009). Feministische Diskurse. In Hauke Brunkhorst/Regina Kreide/Cristina Lafont (ed.), Habermas Handbuch. 112-115.
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  3. Alessandro Bertinetto (2012). Bild. Fichte Und der "Iconic Turn". Fichte-Studien 36:269-284.
  4. Andrea Bertino, Ekaterina Poljakova, Andreas Rupschus & Benjamin Alberts (eds.) (2016). Zur Philosophie der Orientierung. Walter de Gruyter.
    Orientierung steht am Anfang von allem, ohne selbst ein greifbarer Anfang zu sein. Als Letzt- und Grundbegriff geht sie jedem Denken und jeder Lebenstätigkeit voraus und ermöglicht sie. Dennoch war sie selbst bislang kaum Gegenstand philosophischer Reflexion. In seiner Philosophie der Orientierung macht Werner Stegmaier – bekannt durch seine Beiträge zu Nietzsche, Dilthey, Luhmann und Levinas – sie zum Ausgangspunkt, um die Philosophie selbst im Hinblick auf ihr praktisches, lebensweltliches Potential hin neu zu denken. Das breite Spektrum des Sich-Orientierens und (...)
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  5. Boris DeWiel, Heidegger’s Erfahrung: The Feeling of Existence.
    The desire for the inner feeling of existence was central to Heidegger’s later philosophy. During the 1930s in works like the Contributions to Philosophy, he began to search for the direct experience, rather than the mere knowledge, of existential power. I characterize such feelings as post-Lutheran. Luther taught his followers to feel the presence of an existentially creative God within themselves. Such feelings, as evidence of one’s salvation, became endemic. After the Enlightenment and despite the rise of secularism, the desire (...)
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  6. Eva-Maria Engelen (1999). J. Ch. F. Hölderlin, Theoretische Schriften. [REVIEW] Zeitschrift für Philosophische Forschung 53 (1).
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  7. Fabian Freyenhagen (2015). Honneth on Social Pathologies: A Critique. Critical Horizons: A Journal of Philosophy and Social Theory 16 (2):131-152.
    Over the last two decades, Axel Honneth has written extensively on the notion of social pathology, presenting it as a distinctive critical resource of Frankfurt School Critical Theory, in which tradition he places himself, and as an alternative to the mainstream liberal approaches in political philosophy. In this paper, I review the developments of Honneth's writing on this notion and offer an immanent critique, with a particular focus on his recent major work "Freedom's Right". Tracing the use of, and problems (...)
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  8. Matthew C. Halteman (2015). Review of Judith Wolfe's Heidegger and Theology. [REVIEW] Notre Dame Philosophical Reviews 112.
    When a slim, winsomely-written introductory volume manages accessibly to survey many of the most important signposts across Heidegger's path, does so in a way that both excavates new sources and puts them to constructive use, is historically-informed but futurally-minded and generous but critical -- that's an achievement. What's more, Judith Wolfe accomplishes these things while illuminating the rich but underemphasized hermeneutic significance for Heidegger's work of his lifelong struggle to reconcile himself to the Christian moorings of his life and thought.
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  9. Herbert Herring (1979). Zur Rezeption deutscher Philosophie im zeitgenössischen indischen Denken. Kant-Studien 70 (1-4):225-231.
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  10. Christian Jung (2014). Die Funktion des Nichts in Meister Eckharts Metaphysik. Salzburger Jahrbuch für Philosophie 49:43-64.
    Nothingness plays an essential role throughout the work of Meister Eckhart. The function of this concept, however, changed during the development of his thought. Despite this change nothingness remains always associated with the theory of analogy which lies at the core of Eckhart's attempt to explain the radical difference between God and creation and the complete dependency of all being on its unitary and transcendent ground.
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  11. Christian Jung (2010). Meister Eckharts philosophische Mystik. Tectum Verlag.
    The unity of God and man in the intellect is the fundamental teaching of Meister Eckhart on which he bases the system of his thoughts. Since there is a metaphysical and a psychological aspect to this teaching the book naturally falls into two parts: The first part is devoted to the analysis of divine nature, the second examines the human soul. God and man are essentially the same in their highest point: God's innermost essence is unity, which Eckhart identifies with (...)
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  12. John Krummel, Suzi Adams, Jeremy Smith, Natalie Doyle & Paul Blokker (2015). Social Imaginaries in Debate. Social Imaginaries 1 (1).
    A collaborative article by the Editorial Collective of Social Imaginaries. Investigations into social imaginaries have burgeoned in recent years. From ‘the capitalist imaginary’ to the ‘democratic imaginary’, from the ‘ecological imaginary’ to ‘the global imaginary’ – and beyond – the social imaginaries field has expanded across disciplines and beyond the academy. The recent debates on social imaginaries and potential new imaginaries reveal a recognisable field and paradigm-in-the-making. We argue that Castoriadis, Ricoeur, and Taylor have articulated the most important theoretical frameworks (...)
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  13. Kasper Lysemose (2012). The Being, the Origin and the Becoming of Man: A Presentation of Philosophical Anthropogenealogy and Some Ensuing Methodological Considerations. [REVIEW] Human Studies 35 (1):115-130.
    In two of the most significant and influential contemporary exponents of German philosophical anthropology, anthropogenetic accounts play a large role. Hans Blumenberg and Peter Sloterdijk have presented their mode of philosophical anthropology as a philosophical anthropogenealogy. To this end both of them have ventured into an alliance with paleoanthropology, incidentally drawing on the same paleoanthropolgist, the forgotten pioneer of philosophical anthropology: Paul Alsberg. Taking this observation as its cue, the article addresses two questions. What are the motives for philosophical anthropology (...)
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  14. Paul Redding (2009). Continental Idealism: Leibniz to Nietzsche. Routledge.
    The seventeenth century background to the emergence of continental idealism -- Monadological world of Gottfried Wilhelm Leibniz -- Kant's development from physical to moral monadologist -- Kant and the "Copernican" conception of transcendental philosophy -- The moral framework of metaphysics -- The later Kant as a "post-Kantian" philosopher? -- Jena post-Kantianism: Reinhold and Fichte -- The romanticisms of Friedrich Schlegel and Friedrich Schelling -- Hegel's idealist metaphysics of spirit -- Schopenhauer, Nietzsche and the ambiguous end of the idealist tradition -- (...)
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  15. Paul Redding (1999). The Logic of Affect. Cornell University Press.
    Introduction: A Logic for the Reasons of the Heart? Creating an aphorism that would prove irresistible to many later investigators into affective life, ...
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  16. Richard Marc Rubin (2000). Metaphysics as Morals: The Controversy Between John Dewey and George Santayana. Dissertation, Washington University
    John Dewey and George Santayana engaged in a philosophic controversy that lasted more than forty years, beginning with Dewey's two reviews of The Life of Reason and concluding with a posthumously published essay by Santayana . The most well-known part of this controversy began with Santayana's review of Experience and Nature in which he said that Dewey's naturalism is "half-hearted and short-winded." To this Dewey replied that if his naturalism is half-hearted, then Santayana's is "broken-backed." In Metaphysics as Morals I (...)
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  17. Th Ruyssen (1902). Moralistes Allemands. [REVIEW] Revue de Métaphysique et de Morale 10 (5):613-634.
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  18. Martina Sauer (2016). Abstrakt - Affektiv - Multimodal. Zur Verarbeitung von Bewegtbildern im Anschluss an Cassirer, Langer und Krois. In Grabbe Lars Christian & Rupert-Kruse Patrick (eds.), Bildkörper. Zum Verhältnis von Bildtechnologien und Embodiment. Büchner Verlag 46-71.
    Der alltägliche Medienkonsum lässt keinen Zweifel, das Wahrnehmen von bewegten Bildern unterschiedlicher Medien ist von einem unmittelbaren Erleben und Verstehen geprägt. Entsprechende Forschungen in diesem Feld eröffneten, dass die auf uns einstürmenden Reizmuster nicht nur mental, sondern auch körperlich verarbeitet werden. Mit der nachfolgenden Untersuchung soll darauf aufbauend die These vertreten werden, dass die einströmenden Reize nicht allein visuell, sondern multimodal, mit allen Sinnen und darüber hinaus affektiv verarbeitet werden. Die klassische Bindung eines Sinnesorgans an ein Medium, auf deren Abgrenzung (...)
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  19. Martina Sauer (2014). Kunst als ästhetische Strategie. Differenz von Hingabe und Distanz als Bruch und Voraussetzung für eine neue Form des Dialogs. In Stoellger Phillip & Gutjahr Marco (eds.), An den Grenzen des Bildes. Zur visuellen Anthropologie (Interpretation Interdisziplinär, 15). Könighausen & Neumann 115-130.
    In der Auffassung dessen, was Wahrnehmung grundsätzlich ausmacht, lässt sich innerhalb derjenigen Positionen, die für die Kunsttheorie wichtig sind, eine Differenz zwischen Hingabe einerseits und Distanz andererseits aufzeigen, die weniger als ein grundsätzlicher Riss, Schnitt oder Bruch als vielmehr eine Voraussetzung für Neues charakterisiert werden kann. Distanz, so legen es die phänomenologischen Betrachtungsweisen Heideggers und Waldenfels´ ebenso wie die kulturanthropologischen Ansätze Cassirers und Böhmes nahe, baut auf Hingabe auf und bedarf zugleich des Bruches mit ihr. Im "Vergessen" der Einen gründet (...)
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  20. Peter Sloterdijk (2004). Plurale Spärologie. Suhrkamp.
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  21. Barry Smith (1991). German Philosophy: Language and Style. Topoi 10 (2):155-161.
    The remarks which follow are intended to address a certain apparent asymmetry as between German and Anglo-Saxon philosophy. Put most simply, it is clear to every philosopher moving backwards and forwards between the two languages that the translation of an Anglo-Saxophone philosophical text into German is in general a much easier task than is the translation of a German philosophical text into English. The hypothesis suggests itself immediately that this is so because English philosophical writings are in the main clear (...)
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  22. Barry Smith (1991). Textual Deference. American Philosophical Quarterly 28 (1):1 - 12.
    It is a truism that the attitude of deference to the text plays a lesser role in Anglo-Saxon philosophy than in other philosophical traditions. Works of philosophy written in English have, it is true, spawned a massive secondary literature dealing with the ideas, problems or arguments they contain. But they have almost never given rise to works of commentary in the strict sense, a genre which is however a dominant literary form not only in the Confucian, Vedantic, Islamic, Jewish and (...)
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