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  1. Abraham Olivier (2008). Nature Talk – Nature Talking? Proceedings of the Xxii World Congress of Philosophy 19:129-139.
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  2. Abraham Olivier (2008). The Problem of Defining Pain. Philosophy Today 52 (1):3-14.
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  3. Abraham Olivier (2006). The Spatiality of Pain. South African Journal of Philosophy 25 (4):336-349.
    How far can one ascribe a spatial meaning to pain? When I have a pain, for instance, in my leg, how should one understand the “in” in the “pain in my leg”? I argue (contrary to Noordhof) that pain does have a spatial meaning, but (contrary to Tye) that the spatiality of pain is not to be understood in the standard sense of spatial enclosure. Instead, spatiality has a special meaning with regard to pain. By defining pain in phenomenological terms (...)
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  4. Abraham Olivier (2005). Die Sin van Pyn. (The Meaning of Pain). South African Journal of Philosophy 19 (3):235-254.
    Most contemporary discussions about pain take place within the frame work of materialistic theories. Their general point of departure is an attempt to explain mental pain in terms of physical pain. In this article I address two major problems, which materialistic theories deal with, from within a phenomenological perspective. The first problem is to find a physiological explanation of pain that leaves space for mental pain experience. The second problem, which I focus on, consists in the attempt to offer a (...)
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  5. Abraham Olivier (2003). Nietzsche and Neurology. Nietzsche-Studien 32 (1).
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  6. Abraham Olivier (2003). When Pains Are Mental Objects. Philosophical Studies 115 (1):33-53.
    In Why pains are not mental objects (1998) Guy Douglasrightly argues that pains are modes rather than objects ofperceptions or sensations. In this paper I try to go a stepfurther and argue that there are circumstances when pains canbecome objects even while they remain modes of experience.By analysing cases of extreme pain as presented by Scarry,Sartre, Wiesel, Grahek and Wall, I attempt to show thatintense physical pain may evolve into a force that, likeimagination, can make our most intense state of (...)
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  7. Abraham Olivier (2002). Educating Pain. South African Journal of Philosophy 21 (2):122-132.
    In times in which we ask ourselves how political cruelty and torments can be forgotten, Nietzsche's pleadoyer for pain to serve the purpose of education, surprises. What might sound like a mere provocation, rather lies at the heart of the Nietzschean philosophy. As is pointed out, Nietzsche's contention that pain is the most powerful aid to mnemonics, originates from his philosophy of pain as the main condition of all forms of creation. The title “educating (bilden) pain” expresses Nietsche's advocacy of (...)
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  8. Abraham Olivier (2002). When Pain Becomes Unreal. Philosophy Today 2 (2):113-131.
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