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  1. Mathew Abbott (2010). The Poetic Experience of the World. International Journal of Philosophical Studies 18 (4):493-516.
    In this article I develop Heidegger's phenomenology of poetry, showing that it may provide grounds for rejecting claims that he lapses into linguistic idealism. Proceeding via an analysis of the three concepts of language operative in the philosopher's work, I demonstrate how poetic language challenges language's designative and world-disclosive functions. The experience with poetic language, which disrupts Dasein's absorption by emerging out of equipmentality in the mode of the broken tool, brings Dasein to wonder at the world's existence in such (...)
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  2. John Abromeit (2004). Herbert Marcuse's Critical Encounter with Martin Heidegger, 1927-33. In John Abromeit & W. Mark Cobb (eds.), Herbert Marcuse: A Critical Reader. Routledge.
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  3. Alparslan Ac̲ikgenc̲ (1993). Being and Existence in Ṣadrā and Heidegger: A Comparative Ontology. International Institute of Islamic Thought and Civilization.
  4. Zygmunt Adamczewski (1970). Commentary on Calvin O. Schrag's "Heidegger on Repetition and Historical Understanding". Philosophy East and West 20 (3):297-301.
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  5. Zygmunt Adamczewski (1968). Martin Heidegger and Man's Way to Be. Man and World 1 (3):363-379.
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  6. Nicholas Adams (2000). The Present Made Future. Faith and Philosophy 17 (2):191-211.
    It is well-known that Karl Rahner studied with Heidegger, but although there has been some recent interest in Rahner’s eschatology, it is rarely recognised how substantially Rahner’s discussion of the future draws on Heidegger’s earlier writings on time. At the same time, it is increasingly desirable to show how technical issues in theology bear upon concrete political practice in the public sphere. This article shows the extent of Rahner’s use of Heidegger and explains how Rahner’s understanding of the future relates (...)
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  7. Arthur W. H. Adkins (1962). Heidegger and Language. Philosophy 37 (141):229 - 237.
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  8. Vishwa Adluri (2012). Ralkowski, Mark A. 2009. Heideggers Platonism. New York and London: Continuum Publishing, 212 + Xx Pp., Hardbound, $130, 978-1441184894. [REVIEW] International Journal of the Platonic Tradition 6 (1):128-138.
    This article is currently available as a free download on ingentaconnect.
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  9. Jesus Adrian (2008). Heidegger y el Giro Hermenéutico de la Fenomenología. Proceedings of the Xxii World Congress of Philosophy 21:113-120.
    The present paper outlines the main points of Heidegger’s philosophical program starting from his early lectures of Freiburg. This program is founded in two fundamental questions. On the one hand, a thematic question: the phenomenon of life and its different forms of manifestation and apprehension. On the other hand, an eminently methodological question, namely the question of how it is possible to access in a correct manner to the primary sphere of life. This last issue conducts the young Heidegger to (...)
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  10. Joseph Agassi (2004). Heidegger Made Simple (and Offensive). Philosophy of the Social Sciences 34 (3):423-431.
    presents Heidegger as a devout mystic who viewed the Nazi Party as the sacred vessel of a divine message—even though, the author adds, his religion is secular and so it has no divinity and no immortal soul. Rickey sees him as a utopian. This makes some sense: the unique in the Shoah involves the unique descent of a highly cultured, enlightened nation to the rock bottom of barbarism. Ricky’s text belies his effort to exonerate Heidegger. Key Words: Rickey • Heidegger (...)
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  11. Kevin Aho (2009). Heidegger's Neglect of the Body. State University of New York Press.
    In Heidegger's Neglect of the Body, Kevin A. Aho suggests the critics largely fail to appreciate Heidegger's nuanced understanding of Dasein, which is not to be ...
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  12. Kevin Aho (2007). Acceleration and Time Pathologies: The Critique of Psychology in Heidegger's Beiträge. Time and Society 16 (1):25-42.
    In his Contributions to Philosophy, Martin Heidegger introduces "acceleration" as one of the three symptoms--along with "calculation" and the "outbreak of massiveness"--of our technological way of "being-in-the-world." In this article, I unpack the relationship between these symptoms and draw a twofold conclusion. First, interpreting acceleration in terms of time pathologies, I suggest the self is becoming increasingly fragmented and emotionally overwhelmed from chronic sensory arousal and time pressure. This experience makes it difficult for us to qualitatively distinguish what matters to (...)
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  13. Kevin Aho (2006). Animality Revisited: The Question of Life in Heidegger's Early Freiburg Lectures. Existentia 16 (5-6):379-392.
    Heidegger's assessment of animals in his 1929/30 Freiburg lecture course, The Fundamental Concepts of Metaphysics, has been the focal point of much recent debate. In this course, it appears Heidegger preserves the prejudices of metaphysical humanism by establishing an opposition between animal "behavior" (Benehmen) and human "comportment" (Verhalten) to the extent that humans, unlike animals, embody an understanding of being and, therefore, encounter beings as such. In this essay, I suggest this distinction can be properly understood only by turning to (...)
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  14. Kevin A. Aho (2005). The Missing Dialogue Between Heidegger and Merleau-Ponty: On the Importance of the Zollikon Seminars. Body and Society 11 (2):1-23.
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  15. Joe Aieta (1996). The Other Heidegger. Radical Philosophy Review of Books 14 (14):35-38.
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  16. Alison Ainley (1997). Luce Irigaray: At Home with Martin Heidegger? Angelaki 2 (1):139 – 145.
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  17. Richard J. Alapack (1988). Pöggeler, Otto. Martin Heidegger's Path of Thinking. D. Magurshak & S. Barber (Trans). Atlantic Highlands, NJ: Humanities Press International, Inc., 1987. Pp. Vii-293. $45.00. [REVIEW] Journal of Phenomenological Psychology 19 (2):197-203.
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  18. Anita Alkhas (2010). Heidegger in Plain Sight. Journal of Philosophy: A Cross-Disciplinary Inquiry 5 (12):1-13.
    Duchamp’s aspiration to become more philosophical in his art mirrors Heidegger’s aspiration to become more poetical in his philosophy. Their shared mistrust of subjectivity led them to question the continued viability of art on the one hand and of philosophy on the other. This article examines Heidegger’s essay in juxtaposition to Duchamp’s work, highlighting Heidegger’s (often underappreciated) playful approach to his weighty task, and, in regard to Duchamp, revealing just how serious art can be when it doesn’t appear to take (...)
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  19. Barry Allen (2003). Carnap's Contexts : Comte, Heidegger, Nietzsche. In C. G. Prado (ed.), A House Divided: Comparing Analytic and Continental Philosophy. Humanity Books.
  20. William S. Allen (2009). Dead Transcendence: Blanchot, Heidegger, and the Reverse of Language. Research in Phenomenology 39 (1):69-98.
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  21. Rudolf Allers (1960). Heidegger on the Principle of Sufficient Reason. Philosophy and Phenomenological Research 20 (3):365-373.
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  22. Rudolf Allers (1955). Heidegger Und Hegel. New Scholasticism 29 (3):351-353.
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  23. 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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  24. Ammon Allred (2009). The Divine Logos. Epoché: A Journal for the History of Philosophy 14 (1):1-18.
    In this paper, I address the way in which Plato’s Sophist rethinks his lifelong dialogue with Heraclitus. Plato uses a concept of logos in this dialogue that is much more Heraclitean than his earlier concept of the logos. I argue that he employs this concept in order to resolve those problems with his earlier theory of ideas that he had brought to light in the Parmenides. I argue that the concept of the dialectic that the Stranger develops rejects, rather than (...)
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  25. Ammon Allred (2005). The Arts of the Novel: Heidegger and Kundera on the Forgetting of Being. Philosophy Today 49 (2):127-144.
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  26. Jan Almäng, Heidegger on Sinn. Philosophical Communications.
    This paper is an exegetical study of Heidegger’s concept of Sinn (meaning). Heidegger’s comments regarding the notion is analysed from three different perspective: In the first section, the relationship between Sinn and worldhood is analysed. The conclusion is that an entity can have Sinn for Dasein, only insofar it can enter into the network of functional relations constituting the world. Since the world is constituted by social practices and customs, Sinn is also derivately thus constituted. In the second section, the (...)
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  27. Roman Altshuler (2010). An Unconditioned Will: The Role of Temporality in Freedom and Agency. Dissertation, SUNY Stony Brook
    Eliminativists about free will and moral responsibility argue that no action can be free and responsible because in order to be actions, our movements must be caused by features of our character or will. However, either the will is constituted by states that are themselves produced by events outside our control, or it is constituted by our own choices, which must themselves stem from our will in order to be up to us. Thus, any attempt to account for freedom and (...)
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  28. Lilian Alweiss (2008). Søren Overgaard, Husserl and Heidegger on Being in the World. [REVIEW] Husserl Studies 24 (1):65-71.
    It is a study of the phenomenological philosophies of Husserl and Heidegger. Through a critical discussion including practically all previously published English and German literature on the subject, the aim is to present a thorough and evenhanded account of the relation between the two. The book provides a detailed presentation of their respective projects and methods, and examines several of their key phenomenological analyses, centering on the phenomenon of being-in-the-world. It offers new perspectives on Husserlian and Heideggerian phenomenology, e.g. concerning (...)
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  29. Lilian Alweiss (2007). Leaving Metaphysics to Itself. International Journal of Philosophical Studies 15 (3):349 – 365.
    In 'Time and Being' Heidegger claims that the task is to 'cease all overcoming and to leave metaphysics to itself'. This paper asks what it actually means to leave metaphysics to itself, and how we are meant to understand the difference between "leaving metaphysics to itself" and "overcoming metaphysics". To understand this distinction, the paper compares Heidegger's later position with those of Husserl and Wittgenstein and with his own earlier position expressed in Being and Time. While we find different interpretations (...)
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  30. Travis T. Anderson (2011). Complicating Heidegger and the Truth of Architecture. Journal of Aesthetics and Art Criticism 69 (1):69-79.
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  31. Travis T. Anderson (1996). Through Phenomenology to Sublime Poetry: Martin Heidegger on the Decisive Relation Between Truth and Art. Research in Phenomenology 26 (1):198-229.
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  32. Travis T. Anderson (1993). Review of Being-in-the-World: A Commentary on Heidegger's Being and Time. [REVIEW] Journal of Theoretical and Philosophical Psychology 13 (1):62-69.
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  33. Ian Angus (2001). Place and Locality in Heidegger's Late Thought. Symposium 5 (1):5-23.
    A strand of contemporary philosophy has turned from the traditional focus on universality toward conceptions of “one’s own,” “place,” and “particularity.” In the recovery of “place” and “Iocation,” no attempt has been made to distinguish betwen these terms nor to investigate their different implications even though there is an incipient distinction between them in Heidegger’s late work. This meditation on the relationship between place (Ort) and locality (Ortschaft) begins from Heidegger’s texts in which the distinction was made. The second part (...)
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  34. Karl-Otto Apel & Jorge Neves (1989). Constituição do Sentido e justificação da validade. Heidegger e o problema da filosofia transcendental. Revista Portuguesa de Filosofia 45 (3):413 - 461.
    O artigo interpreta o pensamento de Heidegger como transformação da filosofia transcendental que conduz à sua radicalização e, ultimamente, destruição. A este projecto contrapõe Apel a sua tentativa de estabelecer uma filosofia transcendental linguístico-pragmática que procura estabelecer um compromisso entre as temáticas da constituição antepredicativa do sentido e da exigência de validade intersubjectiva. /// L'article interprète la pensée de Heidegger comme transformation de la philosophie transcendantale qui conduit à sa radicalisation et, en dernier lieu, à sa destruction. A ce projet, (...)
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  35. Yoko Arisaka (1995). Heidegger's Theory of Space: A Critique of Dreyfus. Inquiry 38 (4):455 – 467.
    In a recent paper on Heidegger, Frederick Olafson attacks Hubert Dreyfus for prioritizing our “social” existence (under the notion of das Man) over the individual. In a reply, Taylor Carman, defending Dreyfus, criticizes Olafson for his “subjectivist” notion of Dasein. This paper pursues the implication of this disagreement in the context of Heidegger’s theory of space. Dreyfus’ discussion of Heideggerian spatiality nicely displays the tension between the “public” vs. “individual” domains of being, and consistent with his overall approach, Dreyfus claims (...)
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  36. R. Aronson (1972). Interpreting Husserl and Heidegger: The Root of Sartre's Thought. Telos 1972 (13):47-67.
  37. Natalia Artemenko (2012). Zu Martin Heideggers Interpretation von Aristoteles. Heidegger Studies 28:123-146.
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  38. Reinhold Aschenberg (1978). Knowing and Doing in Heidegger's Being and Time. Philosophy and History 11 (2):154-165.
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  39. Richard R. Askay (1999). A Philosophical Dialogue Between Heidegger and Freud. Journal of Philosophical Research 24:415-443.
    This essay presents imaginary philosophical debates between Heidegger and Freud exploring their views on science, philosophy, their interrelationship and the fundamental philosophical presuppositions of Freud’s metapsychology. In the final section, Heidegger presents a series of criticisms of Freud’s theory, to which ‘Freud’ posthumously responds.
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  40. Richard R. Askay (1999). Heidegger, the Body, and the French Philosophers. Continental Philosophy Review 32 (1):29-35.
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  41. Najeeb Awad (2011). Time/History, Self-Disclosure and Anticipation: Pannenberg, Heidegger and the Question of Metaphysics. Sophia 50 (1):113-133.
    This essay examines Wolfhart Pannenberg’s defense of metaphysics’ foundational importance for philosophy and theology. Among all the modern philosophers whose claims Pannenberg challenges, Martin Heidegger’s discourse against Western metaphysics receives the major portion of criticism. The first thing one concludes from this criticism is an affirmation of a wide intellectual gap that separates Pannenberg’s thought from Heidegger’s, as if each stands at the very opposite corner of the other’s school of thought. The questions this essay tackles are: is this seemingly (...)
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  42. Gary E. Aylesworth (1995). R. Philip Buckley, Husserl, Heidegger, and the Crisis of Philosophical Responsibility Reviewed By. Philosophy in Review 15 (1):11-13.
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  43. P. D. B. (1982). Plato and Heidegger. Review of Metaphysics 36 (1):210-212.
  44. B. E. Babich (2008). Books in Review: Speaking Against Number: Heidegger, Language, and the Politics of Calculation, by Stuart Elden. Edinburgh: Edinburgh University Press, 2006. 172 Pp. $75.00 (Cloth). [REVIEW] Political Theory 36 (3):473-478.
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  45. Babette Babich, Heidegger's Silence: Towards a Post-Modern Topology.
    in Charles Scott and Arleen Dallery, eds., Ethics and Danger: Currents in Continental Thought. Albany. State University of New York Press. 1992. Pp. 83-106.
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  46. Babette Babich, From Van Gogh's Museum to the Temple at Bassae: Heidegger's Truth of Art and Schapiro's Art History.
    This essay revisits Meyer Schapiro’s critique of Heidegger’s interpretation of Van Gogh’s painting of a pair of shoes in order to raise the question of the dispute between art history and philosophy as a contest increasingly ceded to the claim of the expert and the hegemony of the museum as culture and as cult or coded signifier. Following a discussion of museum culture, I offer a hermeneutic and phenomenological reading of Heidegger’s ‘Origin of the Work of Art’ and conclude by (...)
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  47. Babette Babich (2011). On Mitchell and on Glazebrook on Βίος. In Pol Vandevelde (ed.), Supplement to the 2011 Proceedings of the Heidegger Circle.
    Commentary on Andrew Mitchell and Patricia Glazebrook on plants and agriculture in the context of Heidegger's own reflections on botany and technology in which I discuss, bees, cell phone radiation, the relatively complex but fairly obvious sociological dynamics of science and powerful commercial interests (capital), and mantid copulation.
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  48. Babette Babich (2009). Jaspers, Heidegger, and Arendt: On Politics, Science, and Communication. Existence 4 (1):1-19.
    Heidegger's 1950 claim to Jaspers (later repeated in his Spiegel interview), that his Nietzsche lectures represented a "resistance" to Nazism is premised on the understanding that he and Jaspers have of the place of science in the Western world. Thus Heidegger can emphasize Nietzsche's epistemology, parsing Nietzsche's will to power, contra Nazi readings, as the metaphysical culmination of the domination of the West by scientism and technologism. It is in this sense that Heidegger argues that German Nazism is "in essence" (...)
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  49. Babette Babich (2009). ‘A Philosophical Shock’: Foucault’s Reading of Heidegger and Nietzsche. In Carlos G. Prado (ed.), Foucault's Legacy. Continuum.
  50. 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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