Reply to Vallicella: Heidegger and Idealism
| Abstract | that beings other than Dasein are ontologically dependent on Dasein. For if beings are dependent upon Being, and Being is dependent upon Dasein, then beings are dependent upon Dasein....But how can the cosmic totality in all its vastness depend on a miniscule [sic] part thereof?...It is absurd (incoherent) to suppose that the totality of beings You can search.. | |||||||||
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William Blattner (2004). Heidegger's Kantian Idealism Revisited. Inquiry 47 (4):321 – 337.
Piotr Hoffman (2000). Heidegger and the Problem of Idealism. Inquiry 43 (4):403 – 411.
Joohan Kim (2001). Phenomenology of Digital-Being. Human Studies 24 (1-2):87-111.
Catriona Hanley (1999). Heidegger on Aristotle's “Metaphysical” God. Continental Philosophy Review 32 (1):19-28.
Christina Schües (1997). Jthe Birth of Difference. Human Studies 20 (2):243-252.
Kevin Aho (2007). Gender and Time: Revisiting the Question of Dasein's Neutrality. Epoché 12 (1):137-155.
Andrea Kenkmann (2005). Circles of Solicitude and Concern. International Journal of Philosophical Studies 13 (4):477 – 488.
Richard Capobianco (2005). Heidegger's Turn Toward Home. Epoché 10 (1):155-173.
John Russon (2008). The Self as Resolution: Heidegger, Derrida and the Intimacy of the Question of the Meaning of Being. Research in Phenomenology 38 (1):90-110.
Jonathan Salem-Wiseman (2003). Heidegger's Dasein and the Liberal Conception of the Self. Political Theory 31 (4):533-557.
Edgar C. Boedeker Jr (2002). Phenomenological Ontology or the Explanation of Social Norms?: A Confrontation with William Blattner's Heidegger's Temporal Idealism. Archiv für Geschichte der Philosophie 84 (3).
Stanley Paluch (1963). Sociological Aspects of Heidegger'sbeing and Time. Inquiry 6 (1-4):300-307.
Mathew Abbott (2010). The Poetic Experience of the World. International Journal of Philosophical Studies 18 (4):493-516.
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