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  1. Donald C. Abel (1992). Plato and Freud: Two Theories of Love. Ancient Philosophy 12 (1):193-196.
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  2. Donald C. Abel (1989). Freud on Instinct and Morality. State University of New York Press.
    The thesis of this book is that despite Freud's low opinion of philosophy and despite his claim that psychoanalysis avoids value judgements, psychoanalytic theory does contain a moral philosophy.
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  3. Donald Clement Abel (1983). Freud as Moral Philosopher: His Implicit Theory and an Aristotelian Critique. Dissertation, Northwestern University
    Despite his low opinion of the philosophical enterprise and his attempt to avoid value questions, Freud does in fact develop a moral philosophy. Although he does not propose a moral theory as such, there is a moral theory implicit in his theory of human nature. According to Freud, instincts constitute the core of human nature, and one should try to satisfy one's instincts as fully as possible--taking into account the many forms these instinctual impulses can assume. An instinct exerts pressure (...)
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  4. Jacques Adam (2011). Praxis of Theory in Psychoanalysis: An Ethical Question. Filozofski Vestnik 32 (3):73 - +.
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  5. Laird Addis (1988). Dispositional Mental States: Chomsky and Freud. Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 19 (1):1-17.
    Chomsky behauptet, daß das Bewußtsein die Struktur eines grammatischen Übersetzungsapparates hat, Freud dagegen betrachtet es als einen unbewußten Geisteszustand. Es wird gezeigt, wie sich diese Theorien innerhalb einer Metaphysik des Bewußtseins vereinbaren lassen, die nur bewußte Geisteszustände als grundlegend, Sinneswahrnehmungen, Bilder, Emotionen und dergleichen als sekundär, und veranlagungsbedingte Geisteszustände als tertiär bezeichnet. Hervorzuheben wäre, daß grammatische Übersetzungsapparate und unbewußte Geisteszustände, wie alle menschlichen Veranlagungen, als Eigenheiten des Körpers, welcher gewissen Gesetzen und Prinzipien unterliegt, zu analysieren sind.
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  6. Muhammad Aimal (1960). Concept of `Acceptence' in Psychoanalysis. Pakistan Philosophical Journal 3 (3):1.
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  7. Salman Akhtar (ed.) (2009). Freud and the Far East: Psychoanalytic Perspectives on the People and Culture of China, Japan, and Korea. Jason Aronson.
    The contributors to the book discuss the depth-psychological concepts of amae and wa, the Ajase complex, and the filial piety complex, underscoring the ...
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  8. Graham Allen (2010). J. Hillis Miller. The Medium is the Maker: Browning, Freud, Derrida and the New Telephonic Ecotechnologies. Brighton: Sussex Academic Press, 2009. P/Bk. 93pp.£14.95. [REVIEW] Derrida Today 3 (2):306-310.
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  9. Rudolf Allers (1964). The Freud Legend. Thought: A Journal of Philosophy 39 (2):199-209.
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  10. Rudolf Allers (1942). Psychoanalytical Method and the Doctrine of Freud. Thought: A Journal of Philosophy 17 (2):336-339.
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  11. Rudolph Allers (1946). Freud, Estudo Critico da Psicanálise. Revista Portuguesa de Filosofia 2 (1):102-104.
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  12. Matthew C. Altman & Cynthia D. Coe (2007). The Self as Creature and Creator: Fichte and Freud Against the Enlightenment. Idealistic Studies 37 (3):179-202.
    The conception of subjectivity that dominates the Western philosophical tradition, particularly during the Enlightenment, sets up a simple dichotomy: either the subject is ultimately autonomous or it is merely a causally determined thing. Fichte and Freud challenge this model by formulating theories of subjectivity thattranscend this opposition. Fichte conceives of the subject as based in absolute activity, but that activity is qualified by a check for which it is not ultimately responsible. Freud explains the behavior of the self in terms (...)
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  13. Lydia B. Amir (2006). The Unconscious: Freud Versus Sartre. In Peter Raabe (ed.), Philosophical Practice and the Unconscious. Trivium Publications 23-78.
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  14. Eric W. Anders (2000). Disturbing Psychoanalytic Origins: A Derridean Reading of Freudian Theory. Dissertation, University of Florida
    This Derridean reading of Freud asks the question of how we should read Freud with respect to sexual difference and what Derrida considers a radicalized concept of trace, a "scene of writing" of differance ---that is, how we should read Freud with respect to phallogocentrism. Throughout I consider the possible relationships between the "mainstyles" of various psychoanalyses, deconstructions, and feminisms. By analyzing what is most original for Freud---the cause of hysteria, the navel of the dream, the perceptual identity, the primal (...)
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  15. Mathew Anderson & Sarah Anderson (2002). Maritain's Critique of the Science of Psychoanalysis. Maritain Studies/Etudes Maritainiennes 18:14-28.
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  16. Jacqueline Michèle Ansart (1977). Hobbes Et Freud. Par Jean Roy. La Philosophie au Canada: Une Série de Monographie — 3. Halifax, Canadian Association for Publishing in Philosophy, Dalhousie University Press, 1976. 95 P. [REVIEW] Dialogue 16 (01):181-183.
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  17. Didier Anzieu (1956). Note sur Freud philosophe. Revue Philosophique de la France Et de l'Etranger 146:536 - 539.
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  18. Herbert Aptheker (1995). Comments on the Marx-Freud Discussion. Nature, Society, and Thought 8 (2):165-168.
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  19. Dave Archard (1986). Peregrine Horden , Freud and the Humanities. [REVIEW] Radical Philosophy 44:37.
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  20. S. Aronowitz (1973). Marx, Freud and the Critique of Everyday Life. Telos: Critical Theory of the Contemporary 1973 (18):178-182.
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  21. Robert Arp (2000). Freud's Wretched Makeshift and Scheler's Religious Act. Journal of Philosophical Research 25:405-429.
    Freud finds it impossible to accept the existence of a Supreme Being because he thinks that there is no way to scientifically demonstrate or prove the existence of a being so defined. Consequently, Freud maintains that individuals who claim to have a religious experience of God suffer from a delusion. Such individuals remain in an infantile state of neurotic denial, fooling themselves about the reality of extramental existence.In contradistinction, Max Scheler, a student of Husserlian phenomenology, can accept the existence of (...)
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  22. 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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  23. Roberto Assagioli (1934). Psychoanalysis and Psychosynthesis. Hibbert Journal 33:184-201.
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  24. P. -L. Assoun (1989). L'événement Freudien. L'objet Métapsychologique in Freud (1939-1989). Revue Internationale de Philosophie 43 (171):461-479.
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  25. Paul-Laurent Assoun (2003). De Freud à Lacan : le sujet du politique. Cités 16 (4):15.
    « Qu’êtes-vous politiquement ? ». À cette question, Freud, selon une anecdote célèbre, répondait « Politiquement, je ne suis rien »1. Et si son interlocuteur insistait, au-delà de ce nada ! formel, à signifier que, « politiquement », il faut arborer sa couleur , Freud ne se démontait pas : alors, s’il lui fallait nommer..
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  26. Paul-Laurent Assoun (2000). Freud and Nietzsche. Distributed in the U.S. By Transaction Publishers.
    Many of the leading Freudian analysts, including in the early days, Jung, Adler, Reich and Rank, attempted to link the writings of Nietzsche with the clinical ...
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  27. Paul-Laurent Assoun (1993). Freud Et les Sciences Sociales Psychanalyse Et Théorie de la Culture.
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  28. Paul-Laurent Assoun (1987). Aspects du Malaise Dans la Civilisation.
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  29. M. Royden C. Astley (forthcoming). Psychoanalysis and the Problem of Anxiety. Humanitas.
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  30. Nina Auerbach (1981). Magi and Maidens: The Romance of the Victorian Freud. Critical Inquiry 8 (2):281.
    It is commonly assumed that Victorian patriarchs disposed of their women by making myths of them; but then as now social mythology had an unpredictable life of its own, slyly empowering the subjects it seemed to reduce. It also penetrated unexpected sanctuaries. If we examine the unsettling impact upon Sigmund Freud of a popular mythic configuration of the 1890's we witness a rich, covert collaboration between documents of romance and the romance of science. Fueling this entanglement between the clinician's proud (...)
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  31. K. Axelos (1970). Marx, Freud, and the Undertakings of Thought in the Future. Diogenes 18 (72):96-111.
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  32. Charles D. Axelrod (1977). Freud and Science. Theory and Society 4 (2):273-293.
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  33. R. B. (1956). Eros and Civilization. Review of Metaphysics 9 (4):706-707.
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  34. Christopher Badcock (1994). Freud's Dream: A Complete Interdisciplinary Science of Mind. [REVIEW] Biology and Philosophy 9 (2):245-247.
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  35. D. Bakan (1986). Book Reviews : Jung's Struggle with Freud. BY GEORGE B. HOGENSON. Notre Dame: Notre Dame Press, 1983. $13.95. [REVIEW] Philosophy of the Social Sciences 16 (3):404-406.
  36. Etienne Balibar (2006). Constructions and Deconstructions of the Universal. Critical Horizons 7 (1):21.
    This paper presents the main directions of a new research project that centres on the paradox of the enunciation of the universal. Historical experience and the history of philosophy have made us highly sceptical towards the very possibility of enunciating the universal, yet the universal can be said to have become a fact of contemporary life, and the attempt at enunciating the universal remains an inescapable demand, in politics and notably in practice. Not to enunciate the universal is impossible, but (...)
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  37. Johannes Balthasar (1988). Philosophy and Psychoanalysis. The Concept of Hermeneutics in Paul Ricoeur's Interpretation of Freud. Philosophy and History 21 (1):47-48.
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  38. Manuel Barbosa (1990). FREUD: Uma Concepção Agónica da Educação. Revista Portuguesa de Filosofia 46 (2):251 - 267.
    O autor esboça um quadro configurativo das linhas-mestras do pensamento pedagógico de Freud, bem como da antropologia onde se inscreve. Defende que as reflexões pedagógicas freudianas desenham o perfil duma concepção agónica da educação, marcada pelo propósito de nos colocar diante dos aspectos trágicos da educação. /// L'auteur esquisse le cadre des lignes maîtresses de la pensée pédagogique de Freud ainsi que de l'anthropologie oú elle s'inscrit. Il soutient que les réflexions pédagogiques freudiennes dessinent une conception agonique de l'éducation, conception (...)
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  39. James Ralph Barclay (1961). Franz Brentano and Sigmund Freud: An Unexplored Influence Relationship. [Pocatello]Idaho State College.
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  40. G. William Barnard (2005). Pt. 3. James and Mysticism. For an Engaged Reading : William James and the Varieties of Postmodern Religious Experience / Grace M. Jantzen ; Asian Religions and Mysticism : The Legacy of William James in the Study of Religions / Richard King ; James and Freud on Mysticism / Robert A. Segal ; Mystical Assessments : Jamesian Reflections on Spiritual Judgments. [REVIEW] In Jeremy R. Carrette (ed.), William James and the Varieties of Religious Experience: A Centenary Celebration. Routledge
  41. J. A. Barnes (1959). Anthropology After Freud. Australasian Journal of Philosophy 37 (1):14 – 27.
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  42. J. E. Barnhart (1972). Freud's Pleasure Principle and the Death Urge. Southwestern Journal of Philosophy 3 (1):113-120.
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  43. Samuel Barondes (2009). After Locke : Darwin, Freud, and Psychiatric Assessment. In Debra J. H. Mathews, Hilary Bok & Peter V. Rabins (eds.), Personal Identity and Fractured Selves: Perspectives From Philosophy, Ethics, and Neuroscience. Johns Hopkins University Press
  44. Jeremy Barris (2003). Paradox and the Possibility of Knowledge the Example of Psychoanalysis.
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  45. Pierluigi Barrotta, Anna Laura Lepschy & Emma Bond (eds.) (2008). Freud and Italian Culture. Peter Lang.
    This book explores the different ways in which psychoanalysis has been connected to various fields of Italian culture, such as literary criticism, philosophy ...
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  46. Martin Bartels (1984). Selbstbewusstsein Und Unbewusstes. Studien Zu Freud Und Heidegger. Tijdschrift Voor Filosofie 46 (1):160-161.
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  47. Tinneke Beekman (2003). Waarom Mozes Een Egyptenaar Werd... Freud En de Verlichting. de Uil Van Minerva 19:19-36.
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  48. Elizabeth Bellamy (2005). Desires and Disavowals: Speculations on the Aftermath of Stephen Greenblatt’s ‘Psychoanalysis and Renaissance Culture. Clio 34:297-316.
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  49. Peter L. Berger (forthcoming). Towards a Sociological Understanding of Psychoanalysis. Social Research.
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  50. P. Vanden Berghe (2000). Alle lust Wil eeuwigheid: Een Kleine freudiaanse taxonomie Van de lust. Tijdschrift Voor Filosofie 62 (1):27 - 65.
    This article deals with the following question. Does Freud's description of pleasureas the result of a (significant) reduction of tension (pleasure principle), imply that all pleasure is to be understood in terms of tension, and moreover, in terms of a transition between two states of tension, and again in terms of a reduction of tension? Although Freud certainly provides grounds for such an interpretation, a closer reading of his work (in particular his Three Essays on the Theory of Sexuality, 1905) (...)
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