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  1. Philippe Lacoue -Labarthe (2011). Hölderlin i Grecy. Kronos 4 (4).
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  2. B. D. A. (1965). Etre Et Liberté, Une Étude Sur le Dernier Heidegger. [REVIEW] Review of Metaphysics 18 (4):775-775.
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  3. B. D. A. (1964). Heidegger's Philosophy. [REVIEW] Review of Metaphysics 18 (2):382-382.
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  4. M. A. (1972). Gelassenheit de M. Heidegger. [REVIEW] Review of Metaphysics 25 (4):761-761.
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  5. M. A. (1972). Heidegger, Dal Nichilismo Alla Dignità dell'Uomo. [REVIEW] Review of Metaphysics 25 (4):766-766.
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  6. M. A. (1969). Der Wahrheitsbegriff Bei Husserl Und Heidegger. [REVIEW] Review of Metaphysics 22 (3):580-580.
  7. M. A. (1967). Heidegger. [REVIEW] Review of Metaphysics 20 (4):716-716.
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  8. 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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  9. Günter Abel (1985). Einzelding- und Ereignis-Ontologie. Zeitschrift für Philosophische Forschung 39 (2):157 - 185.
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  10. Thomas Abrams (forthcoming). Flawed by Dasein? Phenomenology, Ethnomethodology, and the Personal Experience of Physiotherapy. Human Studies:1-16.
    This paper applies a hybrid Heideggerian-ethnomethodological approach to physiotherapy practice. Unlike previous studies written by and for practitioners, this paper uses my personal experience receiving physical therapy as its point of departure. By combining Heidegger’s [Being and time (trans: Stambaugh J). State University of New York Press, New York 1996] notion of the ‘ontological difference’ with Garfinkel’s (Studies in ethnomethodology, Prentice-Hall, Englewood Cliffs 1967) concept of ‘accountability,’ I argue that in physical therapy practice, both client and practitioner actively shape the (...)
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  11. 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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  12. Brandon Absher (2012). Mark Wrathall , Heidegger and Unconcealment: Truth, Language, and History . Reviewed By. Philosophy in Review 32 (1):73-75.
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  13. Maria Del Rosario Acosta Lopez (2009). The Secret That is the Work of Art: Heidegger's Lectures on Schiller. Research in Phenomenology 39 (1):152-163.
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  14. María del Rosario Acosta (2006). Hölderlin: Tragedy. Ideas Y Valores 55 (131):115-118.
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  15. H. B. Acton (1933). KRAFT, J. -Von Husserl Zu Heidegger. [REVIEW] Mind 42:531.
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  16. Alparslan Ac̲ikgenc̲ (1993). Being and Existence in Ṣadrā and Heidegger: A Comparative Ontology. International Institute of Islamic Thought and Civilization.
  17. C. Adair-Toteff (2003). Theodore Kisiel: Heidegger's Way of Thought. Critical and Interpretative Signposts; Julian Young and Kenneth Hayes: Off the Beaten Track. British Journal for the History of Philosophy 11 (2):350-354.
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  18. C. Adair-Toteff (2002). Stephen Mulhall: Inheritance & Originality. Wittgenstein, Heidegger, Kierkegaard. [REVIEW] British Journal for the History of Philosophy 10 (4):682-686.
  19. 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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  20. Zygmunt Adamczewski (1968). Martin Heidegger and Man's Way to Be. Man and World 1 (3):363-379.
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  21. Zygmunt Adamczewski & Charles E. Scott (1997). Question of Ethics in Our Time, the (with Letters From Heidegger). State University of New York Press.
    A proposal for individual responsibility in communal life.
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  22. 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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  23. Arthur W. H. Adkins (1962). Heidegger and Language. Philosophy 37 (141):229 - 237.
    Heidegger's thought has recently been made more available to English readers by the publication of two books: one a translation of one of Heidegger's works, the other, by Thomas Langan, an American scholar, described as a critical study of Heidegger. Heidegger's philosophy has had little or no influence in England; and this seems a good opportunity for considering whether this neglect is merited, or whether some defence can be offered of Heidegger's curious manipulations of the German and Greek tongues. Since (...)
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  24. Vishwa Adluri (2013). Heidegger, Luther, and Aristotle. Epoché: A Journal for the History of Philosophy 18 (1):129-160.
    This paper examines Heidegger’s concept of “facticity” in his writings from the 1920s. Heidegger’s focus on this concept, the author suggests, is keyed to Heidegger’s own rethinking of existence in terms of Luther’s and Paul’s interpretations of early Christianity. In this context, then, we gain new insight into Heidegger’s notions of temporality, of Jeweiligkeit, and also his critical appropriation of Aristotle.
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  25. 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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  26. Jesús Adrián Escudero, Agustí Nieto-Galan, Marta Tafalla & José Miguel Marinas (1999). KISIEL, Theodore y BUREN, John Van. Reading Heidegger From the Start. Essays in His Earliest Thought; RIBAS, Albert. Biografía Del Vacío. Su Historia Filosófica y Científica Desde la Antigüedad a la Edad Moderna; CASTELLS, Carme, Compilado. [REVIEW] Enrahonar: Quaderns de Filosofía 30:129-142.
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  27. J. Adrian (2006). The Functin of a Formal-Indicative Hermeneutic-A Hermeneutic-Phenomenological Articulation of the Virtual Life Starting From Heidegger's Early Work. Philosophisches Jahrbuch 113 (1):99-117.
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  28. 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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  29. 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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  30. Lou Agosta (2010). Heidegger's 1924 Clearing of the Affects Using Aristotle's Rhetoric, Book II. Philosophy Today 54 (4):333-345.
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  31. Daniel R. Ahern (1997). Heidegger's Political Thinking. Review of Metaphysics 51 (1):177-178.
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  32. Daniel R. Ahern (1995). Encounters and Dialogues with Martin Heidegger, 1929-1976. Review of Metaphysics 48 (4):923-925.
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  33. Rolf Ahlers (1971). Technologie und Wissenschaft bei Heidegger und Marcuse. Zeitschrift für Philosophische Forschung 25 (4):575 - 590.
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  34. 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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  35. 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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  36. Kevin Aho (2007). Gender and Time: Revisiting the Question of Dasein's Neutrality. Epoché: A Journal for the History of Philosophy 12 (1):137-155.
    Many critics have attempted to give an account of a gendered incarnation of Dasein in response to Heidegger’s “neutral” or “asexual” interpretation. In this paper,I suggest gendered readings of Dasein are potentially misleading. I argue Dasein is gendered only to the extent that “the Anyone” (das Man)—understood as relational background of social practices, institutions, and languages—constitutes the space or “clearing” (Lichtung) of intelligibility. However, this reading misrepresents the core motivation of Heidegger’s early project, namely to arrive at “temporality” (Zeitlichkeit) as (...)
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  37. Kevin Aho (2007). Logos and the Poverty of Animals: Rethinking Heidegger’s Humanism. New Yearbook for Phenomenology and Phenomenological Philosophy 7:109-126.
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  38. Kevin Aho (2007). Recovering Play; On the Relationship Between Leisure and Authenticity in Heidegger‟ s Thought. Janus Head 10 (1):217-238.
    This paper attempts to reconcile, what appear to be, two conflicting accounts of authenticity in Heidegger’s thought. Authenticity in Being and Time is commonly interpreted in ‘existentialist’ terms as willful commitment and resoluteness in the face of one’s own death but, by the late 1930’s, is reintroduced in terms of Gelassenheit, as a non-willful openness that “lets beings be.” By employing Heidegger’s conception of authentic historicality , understood as the retrieval of Dasein’s past, and drawing on his writings on Hölderlin (...)
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  39. 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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  40. Kevin Aho (2003). Why Heidegger Is Not An Existentialist: Interpreting Authenticity And Historicity In Being And Time. Florida Philosophical Review 3 (2):5-22.
    Heidegger's Being and Time is often interpreted as an important contribution to the canon of Existentialist philosophy. This popular interpretation is due largely to the theme of "authenticity" that is carefully developed in Division II. Here, Heidegger explains how we, as human beings, can temporarily sever ourselves from our bondage to a "fallen" public world by owning up to the anxious awareness of our inevitable death. It is in resolutely facing death that we can become individuals for the first time (...)
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  41. 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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  42. Kevin A. Aho (2004). The Missing Flesh: On Heidegger's Alleged Neglect of the Body. Dissertation, University of South Florida
    One of the traditional metaphysical assumptions that Heidegger's Being and Time challenges is that the disembodied 'theoretical' standpoint has priority over the embodied 'practical' standpoint. Heidegger argues that any act of theoretical reflection is derivative of pre-reflective social practices that we are "always already" familiar with. Some contemporary critics insist they are continuing this project by exploring aspects of our concrete practices that Heidegger's analysis allegedly overlooks, particularly by focusing on the role that the body plays in everyday life. In (...)
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  43. Joe Aieta (1996). The Other Heidegger. Radical Philosophy Review of Books 14 (14):35-38.
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  44. Alison Ainley (1997). Luce Irigaray: At Home with Martin Heidegger? Angelaki 2 (1):139 – 145.
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  45. Katsuya Akitomi (2011). Über den Nihilismus und die Leere - Nishitani und Heidegger. Natureza Humana 13 (2):1-18.
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  46. Katsuya Akitomi (2011). Sobre o niilismo e o vazio - Nishitani e Heidegger. Natureza Humana 13 (2):1-18.
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  47. 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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  48. Edgardo Albizu (1989). Pensar Después de Heidegger. Revista de Filosofia 66:375-387.
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  49. Edgardo Albizu (1986). Heidegger: la metafísica como derrumbe y alienación. Revista de Filosofia 56:183-210.
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  50. H. Alderman (1971). Heidegger on Being Human. Philosophy Today 1 (1):16-29.
    The paper clarifies heidegger's analysis of what it means to be human by: comparing it with other inquiries into the nature of man, By stating the most general features of his analysis, And by indicating how man's temporal nature provides access to being. A concluding section shows the relationship between the analysis of man and the post-Kehre seinsfrage.
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