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Martin Heidegger

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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. 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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  3. Arthur W. H. Adkins (1962). Heidegger and Language. Philosophy 37 (141):229 - 237.
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  4. 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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  5. 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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  6. Joe Aieta (1996). The Other Heidegger. Radical Philosophy Review of Books 14 (14):35-38.
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  7. Alison Ainley (1997). Luce Irigaray: At Home with Martin Heidegger? Angelaki 2 (1):139 – 145.
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  8. 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. Journal of Phenomenological Psychology 19 (2):197-203.
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  9. 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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  10. William S. Allen (2009). Dead Transcendence: Blanchot, Heidegger, and the Reverse of Language. Research in Phenomenology 39 (1):69-98.
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  11. Rudolf Allers (1960). Heidegger on the Principle of Sufficient Reason. Philosophy and Phenomenological Research 20 (3):365-373.
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  12. Rudolf Allers (1955). Heidegger Und Hegel. The New Scholasticism 29 (3):351-353.
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  13. Emmanuel Alloa (2005). Bare Exteriority. Philosophy of the Image and the Image of Philosophy in Martin Heidegger and Maurice Blanchot. Colloquy. Text - Theory - Critique (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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  14. Lilian Alweiss (2008). Søren Overgaard, Husserl and Heidegger on Being in the World. [REVIEW] Husserl Studies 24 (1).
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  15. 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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  16. 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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  17. Travis T. Anderson (1993). Review of Being-in-the-World: A Commentary on Heidegger's Being and Time. Journal of Theoretical and Philosophical Psychology 13 (1):62-69.
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  18. 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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  19. Reinhold Aschenberg (1978). Knowing and Doing in Heidegger’s Being and Time. Philosophy and History 11 (2):154-165.
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  20. Richard R. Askay (1999). Heidegger, the Body, and the French Philosophers. Continental Philosophy Review 32 (1):29-35.
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  21. 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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  22. 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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  23. 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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  24. Babette Babich (2009). ‘A Philosophical Shock’: Foucault’s Reading of Heidegger and Nietzsche. In Carlos G. Prado (ed.), Foucault's Legacy. Continuum.
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  25. 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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  26. 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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  27. Babette E. Babich, The Ethical Alpha and the Linguistic Omega: Heidegger's Anti-Semitism and the Inner Affinity.
    At the extreme limit of suffering [ Leiden: pathos] nothing indeed remains but the conditions of time or space. At this moment, the man forgets himself because he is entirely within the moment; the God forgets himself because he is nothing but time; and both are unfaithful. Time because at such a moment it undergoes a categoric change and beginning and end simply no longer rhyme within it; man because, at this moment, he has to follow the categorical..
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  28. Babette E. Babich (2004). Heidegger's Later Philosophy. International Philosophical Quarterly 44 (3):431-432.
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  29. Babette E. Babich (2003). On the Analytic-Continental Divide in Philosophy : Nietzsche's Lying Truth, Heidegger's Speaking Language, and Philosophy. In C. G. Prado (ed.), A House Divided: Comparing Analytic and Continental Philosophy. Humanity Books.
    On the political nature of the analytic - continental distinction in professional philosophy and the general tendency to discredit continental philosophy while redesignating the rubric as analytically conceived.
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  30. Jussi Backman (2007). All of a Sudden: Heidegger and Plato's Parmenides. Epoché 11 (2):393-408.
    The paper will study an unpublished 1930–31 seminar where Heidegger reads Plato’s Parmenides, showing that in spite of his much-criticized habit of dismissing Plato as the progenitor of “idealist” metaphysics, Heidegger was quite aware of the radical potential of his later dialogues. Through a temporal account of the notion of oneness (to hen), the Parmenides attempts to reconcile the plurality of beings with the unity of Being. In Heidegger’s reading, the dialogue culminates in the notion of the “instant” (to exaiphnēs, (...)
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  31. Jussi Backman (2005). Divine and Mortal Motivation: On the Movement of Life in Aristotle and Heidegger. Continental Philosophy Review 38 (3-4).
    The paper discusses Heidegger's early notion of the “movedness of life” (Lebensbewegtheit) and its intimate connection with Aristotle's concept of movement (kinēsis). Heidegger's aim in the period of Being and Time was to “overcome” the Greek ideal of being as ousia – constant and complete presence and availability – by showing that the background for all meaningful presence is Dasein, the ecstatically temporal context of human being. Life as the event of finitude is characterized by an essential lack and incompleteness, (...)
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  32. Roxana Baiasu (2009). Heidegger's Topology: Being, Place, World, by Jeff Malpas. European Journal of Philosophy 17 (2):315-323.
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  33. Christiane Bailey (2011). Kinds of Life. On the Phenomenological Basis of the Distinction Between Higher and Lower Animals. Journal of Environmental Philosophy 8 (2).
    Drawing upon Husserl and Merleau-Ponty’s phenomenological constitution of the Other through Einfülhung, I argue that the hierarchical distinction between higher and lower animals – which has been dismissed by Heidegger for being anthropocentric – must not be conceived as an objective distinction between “primitive” animals and “more evolved” ones, but rather corresponds to a phenomenological distinction between familiar and unfamiliar animals.
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  34. Christiane Bailey (2011). The Genesis of Existentials in Animal Life: Heidegger's Appropriation of Aristotle's Ontology of Life. Heidegger Circle Proceedings 1 (1):199-212.
    Paper presented at the Heidegger Circle 2011. Although Aristotle’s influence on young Heidegger’s thought has been studied at length, such studies have almost exclusively focused on his interpretation of Aristotle’s ethics, physics and metaphysics. I will rather address Heidegger’s appropriation of Aristotle’s ontology of life. Focusing on recently published or recently translated courses of the mid 20’s (mainly SS 1924, WS 1925-26 and SS 1926), I hope to uncover an important aspect of young Heidegger’s thought left unconsidered: namely, that Dasein’s (...)
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  35. Christiane Bailey (2007). La Vie Vegetative des Animaux. Heidegger Deconstruction of Animal Life. Phaenex 2 (2):81-123.
    The destruction of animality that takes place in Heidegger’s Fundamental Concepts of Metaphysics goes as far as to destroy the very idea of an animal life as distinct from plant life. “Life”, as Heidegger says in Being and Time, is “a specific mode of being”, that is to say, as the 1929-30 lecture course will show, that it is “the mode of being of animals and plants”. Conceived as a mere organism that does “nothing more than to live”, the animal (...)
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  36. Christiane Bailey (2007). La Vie Vegetative des Animaux. La Deconstruction Heideggerienne de la Vie Animale. Phaenex 2 (2):81-123.
    The destruction of animality that takes place in Heidegger’s Fundamental Concepts of Metaphysics goes as far as to destroy the very idea of an animal life as distinct from plant life. “Life”, as Heidegger says in Being and Time, is “a specific mode of being”, that is to say, as the 1929-30 lecture course will show, that it is “the mode of being of animals and plants”. Conceived as a mere organism that does “nothing more than to live”, the animal (...)
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  37. Mildred Bakan (1987). Arendt and Heidegger: The Episodic Intertwining of Life and Work. Philosophy and Social Criticism 12 (1):71-98.
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  38. Mildred Bakan (1987). A Review of Roger Waterhouse's a Heidegger Critique. Philosophy of the Social Sciences 17 (4):543-569.
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  39. Mildred Bakan (1974). Review Symposium : The Tradition Via Heidegger. Philosophy of the Social Sciences 4 (2):293-300.
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  40. Bruce W. Ballard (2007). The Difference for Philosophy: Edith Stein and Martin Heidegger. Journal of Value Inquiry 41 (1).
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  41. Edward G. Ballard (1969). Review: Heidegger on Bringing Kant to Stand. Southern Journal of Philosophy 7 (1):91-103.
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  42. Johannes Balthasar (1984). Adorno and Heidegger. Examination of a Philosophical Refusal to Communicate. Philosophy and History 17 (2):128-129.
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  43. Johannes Balthasar (1983). Transcendence and Self. A Phase in Heidegger’s Thought. Philosophy and History 16 (2):117-118.
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  44. Charles Bambach (2009). Situating Heidegger. American Catholic Philosophical Quarterly 83 (4):599-613.
    Dwelling in the homeland would become a signature theme for the later Heidegger, pervading his work on technology, poetry, language, art, and the meaning of thinking. This question concerning the home would come to serve as a way of posing the question about continuity within his work and its relation to the decisive shifts that helped to shape his philosophical path of thinking. This article attempts to situate Heidegger both within his own work and within the history of philosophy by (...)
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  45. Charles Bambach (2005). Athens and Jerusalem: Rosenzweig, Heidegger, and the Search for an Origin. History and Theory 44 (2):271–288.
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  46. Charles Bambach (2004). Heidegger and the Quest for the Sacred. American Catholic Philosophical Quarterly 78 (3):518-521.
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  47. Charles Bambach (2002). Heidegger’s Polemos. American Catholic Philosophical Quarterly 76 (3):503-507.
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  48. Charles Bambach (2001). Historical Destiny and National Socialism in Heidegger’s Being and Time. American Catholic Philosophical Quarterly 75 (3):439-443.
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  49. Charles R. Bambach (1996). The Genesis of Heidegger’s Being and Time. American Catholic Philosophical Quarterly 70 (3):442-447.
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  50. Jeffrey Andrew Barash (2003). Martin Heidegger and the Problem of Historical Meaning. Fordham University Press.
    Now in paperback, this important book explores the central role of historical thought in the full range of Heidegger’s thought, both the early writings leading up to Being and Time, and after the “reversal” or Kehre that inaugurated his later work. Barash examines Heidegger’s views on history in a richly developed context of debates that transpired in the early 20th-century German philosophy of history. He addresses a key unifying theme—the problem of historical meaning and the search for coherent criteria of (...)
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  51. Jeffrey Andrew Barash (2002). Martin Heidegger, Hannah Arendt and the Politics of Remembrance. International Journal of Philosophical Studies 10 (2):171 – 182.
    While the recent publication of the Hannah Arendt-Martin Heidegger correspondence confirms that there existed a close personal tie between these two thinkers, the relation between their philosophies is far more problematic. This article argues that Arendt's originality presents itself in its full light in her two major theoretical works of the 1950s, Between Past and Future and The Human Condition , when these works are considered to present a thinly veiled, implicit critique of Heidegger's philosophy. Arendt's critique becomes especially visible (...)
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  52. S. L. Bartky (1970). Originative Thinking in the Later Philosophy of Heidegger. Philosophy and Phenomenological Research 30 (3):368-381.
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  53. S. L. Bartky (1967). Seinsverlassenheit in the Later Philosophy of Heidegger. Inquiry 10 (1-4):74 – 88.
    According to Heidegger, we are living in an ever worsening ?worldnight?, whose fundamental nihilism is due to an ?abandonment by Being? (Seinsverlassenheit) or a ?forgetting of Being? (Seinsvergessenheit). In this paper, I attempt to clarify the notion of an ?abandonment by Being? through an examination of two themes prominent in Heidegger's later philosophy: Being as ?event? (Ereignis); and the obscure ?mystery? or ?secret? of Being. ?Seinsvergessenheit? is interpreted as a forgetting of the mystery or secret of Being which is the (...)
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  54. Sandra Lee Bartky (1979). Heidegger and the Modes of World-Disclosure. Philosophy and Phenomenological Research 40 (2):212-236.
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  55. W. B. Barton (1973). An Introduction to Heidegger'swhat is a Thing? Southern Journal of Philosophy 11 (1-2):15-25.
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  56. Stanley Bates (2004). Stephen Mulhall, Inheritance and Originality: Wittgenstein, Heidegger, Kierkegaard:Inheritance and Originality: Wittgenstein, Heidegger, Kierkegaard. Ethics 114 (3):623-625.
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  57. Nancy Bauer (2001). Being-with as Being-Against: Heidegger Meets Hegel in the Second Sex. Continental Philosophy Review 34 (2):129-149.
    In this paper I attempt to further the case, made in recent years by Eva Gothlin, that readers interested in a philosophical return to Simone de Beauvoir's The Second Sex have good reason to heed Beauvoir's appropriation of central concepts from Heidegger's Being and Time. I speculate about why readers have been hesitant to acknowledge Heidegger's influence on Beauvoir and show that her infrequent though, I argue, important use of the Heideggarian neologism Mitsein in The Second Sex makes inadequate sense (...)
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  58. Michael Baur (1996). Heidegger and Aquinas on the Self as Substance. American Catholic Philosophical Quarterly 70 (3):317-337.
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  59. Jean Beaufret (1970). Heidegger Seen From France. Southern Journal of Philosophy 8 (4):433-438.
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  60. Jocelyn R. Beausoleil (1983). Heidegger Ou le Défi de Penser la Technique. Dialogue 22 (04):647-660.
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  61. Adam Beck (2005). Heidegger and Relativity Theory. Angelaki 10 (1):163 – 179.
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  62. Ernst Behler (1991). Confrontations: Derrida/Heidegger/Nietzsche. Stanford University Press.
    Introduction Undoubtedly it would be useful to interpret the "new Nietzsche," as he is often called, within the larger contexts of "Nietzsche and the ...
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  63. Werner Beierwaltes (1990). Collected Works. Vol. 3. Hegel, Husserl, Heidegger. Vol. Philosophy and History 23 (1):15-16.
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  64. Werner Beierwaltes (1989). The Way to Thought. Plato, Martin Heidegger, Theodor Ballauf. Philosophy and History 22 (1):8-10.
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  65. M. Beistegui (2003). Discussion: Response to Peter Warnek. Research in Phenomenology 33 (1):277-280.
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  66. M. Beistegui (2003). The Transformation of the Sense of Dasein in Heidegger's Beiträge Zur Philosophie (Vom Ereignis). Research in Phenomenology 33 (1):221-246.
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  67. Martine Béland (2006). Heidegger En Dialogue: Par-Delà Ernst Jünger, Un Retour à Nietzsehe. Dialogue 45 (2):285-305.
    Cet article questionne la relation de pensée entre Martin Heidegger et Ernst Jünger. Pour comprendre les motifs philosophiques qui la sous-tendent, nous situons Jünger dans la reconstruction heideggérienne de la métaphysique. On s’aperçoit alors que Heidegger mesure la pensée de Jünger en fonction de la place de Nietzsche dans l’histoire de la philosophie. Parce que Jünger appartient au paradigme nietzschéen, Heidegger le juge digne d’être lu, et critiqué, car Jünger n’a pas accompli le projet que Nietzsche a rendu possible en (...)
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  68. Dana S. Belu & Andrew Feenberg (forthcoming). Heidegger's Aporetic Ontology of Technology. Inquiry 53 (1):1-19.
    The aim of this inquiry is to investigate Heidegger's ontology of technology. We will show that this ontology is aporetic. In Heidegger's key technical essays, “The question concerning technology” and its earlier versions “Enframing” and “The danger”, enframing is described as the ontological basis of modern life. But the account of enframing is ambiguous. Sometimes it is described as totally binding and at other times it appears to allow for exceptions. This oscillation between, what we will call total enframing and (...)
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  69. Andrew E. Benjamin (1993). The Plural Event: Descartes, Hegel, Heidegger. Routledge.
    Nothing is more simple or more complicated than the event. In recent years, the attack on any attempts to provide a foundation for philosophy has focused on the "logic of the event." In The Plural Event , Andrew Benjamin reconsiders and reworks philosophy in terms of events and how they are judged. Benjamin offers a sustained philosophical reworking of ontology, providing important readings of key canonical texts in the history of philosophy. In order to avoid the charge of positivism, he (...)
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  70. Guy Bennett-Hunter (2007). Heidegger on Philosophy and Language. Philosophical Writings 35:5-16.
    This paper attempts to explain why Heidegger's thought has evoked both positive and negative reactions of such an extreme nature by focussing on his answer to the central methodological question “What is Philosophy?” After briefly setting forth Heidegger‟s answer in terms of attunement to Being, the centrality to it of his view of language and by focussing on his relationship with the word "philosophy‟ and with the history of philosophy, the author shows how it has led Heidegger to construct his (...)
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  71. Silvia Benso (2003). The Time of the Feminine: For a Politics of Maternal Corporeality. Tina Chanter, Time, Death, and the Feminine: Levinas with Heidegger. Continental Philosophy Review 36 (2):195-202.
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  72. Silvia Benso (1994). On the Way to an Ontological Ethics: Ethical Suggestions in Reading Heidegger. Research in Phenomenology 24 (1):159-188.
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  73. Ruben Berezdivin (1986). The Reserve of a Spring: Meditations on Thought. Research in Phenomenology 16 (1):241-253.
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  74. Robert Bernasconi (2010). Race and Earth in Heidegger's Thinking During the Late 1930s. Southern Journal of Philosophy 48 (1):49-66.
    In 1934 Heidegger offered an account of what a Volk is in terms of the existential analytic of Dasein set out in Being and Time , but soon after he abandoned this framework as he began the task of overcoming metaphysics. Integral to this new task was a confrontation with the racial policies not just of the Nazis but also of the Allies because he believed that the Western philosophical tradition was deeply implicated in these policies. Against this background, this (...)
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  75. Robert Bernasconi (2002). A Love That is Stronger Than Death: Sacrifice in the Thought of Levinas, Heidegger, and Bloch. Angelaki 7 (2):9 – 16.
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  76. Robert Bernasconi (1995). On Heidegger’s Other Sins of Omission. American Catholic Philosophical Quarterly 69 (2):333-350.
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  77. Robert Bernasconi (1990). Heidegger's Destruction of Phronesis. Southern Journal of Philosophy 28 (S1):127-147.
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  78. Robert Bernasconi (1988). "The Double Concept of Philosophy" and the Place of Ethics in Being and Time. Research in Phenomenology 18 (1):41-57.
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  79. Robert Bernasconi (1986). Bridging the Abyss: Heidegger and Gadamer. Research in Phenomenology 16 (1):1-24.
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  80. Rudolf Bernet (2002). Lévinas Et l'Ombre de Heidegger. Revue Philosophique De Louvain 100 (4):786-793.
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  81. Rudolf Bernet (1987). Origine du Temps Et Temps Originaire Chez Husserl Et Heidegger. Revue Philosophique De Louvain 85 (4):499-521.
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  82. Rudolf Bernet & Wilson Brown (1982). Is the Present Ever Present? Phenomenology and the Metaphysics of Presence. Research in Phenomenology 12 (1):85-112.
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  83. Richard J. Bernstein (1997). Provocation and Appropriation: Hannah Arendt's Response to Martin Heidegger. Constellations 4 (2):153-171.
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  84. Mark Bevir (2000). Derrida and the Heidegger Controversy: Global Friendship Against Racism. Critical Review of International Social and Political Philosophy 3 (1):121-138.
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  85. Victor Biceaga (2006). Temporality and Boredom. Continental Philosophy Review 39 (2).
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  86. Walter Biemel (1980). The Development of Heidegger’s Concept of the Thing. Southwestern Journal of Philosophy 11 (3):47-66.
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  87. Gerhard Biller (1982). Power and Domination in the Thought of Heidegger and Adorno. Philosophy and History 15 (2):122-124.
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  88. Massimo Bini, Ereignis; the Precondition for Being and Time – a Premonition.
    The aim of this paper is to provide an overview of Heidegger's philosophy and reveal a possibility of an other beginning, of which we can have only a premonition for now. The paper is very much a preparation for work which is currently underway.
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  89. Robert Bird (1999). Martin Heidegger and Russian Symbolist Philosophy. Studies in East European Thought 51 (2):85-108.
    In this paper Russian Symbolist philosophy is represented primarily by Viacheslav Ivanov (1866--1949), but its conclusions are intended to be valid for other philosophers we classify as Symbolist, including Nikolai Berdiaev and S. L. Frank. It is posited that, by comparing Ivanov''s cosmology, aesthetics, and anthropology to those of Martin Heidegger, one can reconceive of Symbolist philosophy as an existential hermeneutic. This, it is claimed, can help to identify a common basis among the Symbolist philosophers, and also to place Russian (...)
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  90. Peg Birmingham (1999). The Subject of Praxis. Research in Phenomenology 29 (1):215-226.
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  91. Peg E. Birmingham (1990). Logos and the Place of the Other. Research in Phenomenology 20 (1):34-54.
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  92. Nocolas Birns (2005). Heidegger, Hölderlin, and the Subject of Poetic Language. International Philosophical Quarterly 45 (4):551-552.
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  93. William Blattner (2008). What Heidegger and Dewey Could Learn From Each Other. Philosophical Topics 36 (1):57-77.
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  94. William Blattner (1999). Is Heidegger a Representationalist? Philosophical Topics 27 (2):179-204.
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  95. William D. Blattner (1999). Heidegger's Temporal Idealism. Cambridge University Press.
    This book is a systematic reconstruction of Heidegger's account of time and temporality in Being and Time. The author locates Heidegger in a tradition of 'temporal idealism' with its sources in Plotinus, Leibniz, and Kant. For Heidegger, time can only be explained in terms of 'originary temporality', a concept integral to his ontology. Blattner sets out not only the foundations of Heidegger's ontology, but also his phenomenology of the experience of time. Focusing on a neglected but central aspect of Being (...)
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  96. William D. Blattner (1995). Heidegger and Philosophical Modernism. Inquiry 38 (3):257 – 276.
    Pippin's accusation that Heidegger's account of modernity and the History of Being are pre?Critical or dogmatic can be rebutted by understanding Heidegger's later writings more thoroughly in terms of his earlier and by requiring Heidegger to modify the texture, though not the philosophy, of his narrative. Heidegger's thesis that epochal transitions in the History of Being are contingent and inexplicable can be rendered consistent with Critical epistemology, whose central thrust is to deny the Myth of the Given, by understanding the (...)
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  97. William D. Blattner (1994). Is Heidegger a Kantian Idealist? Inquiry 37 (2):185 – 201.
    It is argued that Heidegger should be seen as something of a Kantian Idealist. Like Kant, Heidegger distinguishes two standpoints (transcendental and empirical) which we can occupy when we ask the question whether natural things depend on us. He agrees with Kant that from the empirical or human standpoint we are justified in saying that natural things do not depend on us. But in contrast with Kant, Heidegger argues that from the transcendental standpoint we can say neither that natural things (...)
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  98. Mark Blitz (2000). Heidegger and the Political. Political Theory 28 (2):167-196.
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  99. Vincent Blok (2009). Communication or Confrontation – Heidegger and Philosophical Method. Empedocles 1 (1):43-57.
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  100. Peter Blum (1990). Heidegger and Rorty on "the End of Philosophy". Metaphilosophy 21 (3):223-238.
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