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  1. Alastair Hannay (forthcoming). Why Kierkegaard in Particular? Kierkegaard Studies Yearbook.
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  2. Alastair Hannay (2013). I. Many Styles but One Signature? In John Lippitt & George Pattison (eds.), The Oxford Handbook of Kierkegaard. Oxford University Press. 385.
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  3. Alastair Hannay (2013). Kierkegaard, Søren. In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell.
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  4. Alastair Hannay (2013). The Literary Kierkegaard by Eric Ziolkowski (Review). Journal of the History of Philosophy 51 (3):498-499.
    Can Wolfram’s Parzifal shed light on Kierkegaard’s three (and more) stages? Can the fact that Cervantes or Jean Paul is a common reference for both Thomas Carlyle and Kierkegaard shed light on either of the latter? Some might claim that by widening the lens of comparative literature we tend to lose sight of what is singular in great writers. Professor Ziolkowski’s readers can come to their own conclusions in the present case, but before doing so, or even if they refrain, (...)
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  5. Neils Jorgen Cappelorn, Alastair Hannay & David Kangas (2012). BAIASU Roxana, BIRD Graham and MOORE AW (Eds): Contemporary. British Journal for the History of Philosophy 20 (3):643.
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  6. Alastair Hannay (2011). Kierkegaard: Past or Present? Graduate Faculty Philosophy Journal 32 (2):345-361.
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  7. Alastair Hannay (2011). Review of Clare Carlisle, Kierkegaard's Fear and Trembling: A Reader's Guide. [REVIEW] Notre Dame Philosophical Reviews 2011 (2).
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  8. Alastair Hannay (2010). Johannes Climacus' Revocation. In Rick Anthony Furtak (ed.), Kierkegaard's 'Concluding Unscientific Postscript': A Critical Guide. Cambridge University Press.
     
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  9. Alastair Hannay (2010). The Religious Stance. The Philosophers' Magazine 50 (50):60-61.
    How we share the world, what conceptual framework might allow us to grasp the sharing, once the bleak world-in-itself is unavailable and all we have are our personalised worlds, remains a total mystery. Science can get along quite well without solving it, but cosmologists need to take it seriously. For philosophers, however, that the world we take for granted is a conceptual mess poses a problem.
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  10. Alastair Hannay (2009). Arne Naess (1912-2009). Inquiry 52 (3):306-307.
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  11. Alastair Hannay (2009). Don't Mention It. The Philosophers' Magazine 44:69-73.
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  12. Alastair Hannay (2007). Dialectical Ascent on a Spriggean Theme. In Pierfrancesco Basile & Leemon B. McHenry (eds.), Consciousness, Reality and Value: Essays in Honour of T.L.S. Sprigge. Ontos.
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  13. Alastair Hannay (2007). Review of Edward F. Mooney, On Søren Kierkegaard: Dialogue, Polemics, Lost Intimacy, and Time. [REVIEW] Notre Dame Philosophical Reviews 2007 (12).
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  14. Alastair Hannay (2005). On the Public. Routledge.
    The media often talk about public opinion, the 'American' or 'British' public, or the movie-going public. A public can hold an opinion and be divided. What is the public and where did it come from? Is there one public or many? Is the very idea of the public a myth? In this fascinating book, Alastair Hannay explores these questions and unpacks a much talked about but little understood phenomenon. He begins by tracing the origins of the public back to ancient (...)
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  15. Alastair Hannay (2005). Securing a Homeland. The Philosophers' Magazine 30:17-21.
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  16. Alastair Hannay (2003). Kierkegaard and Philosophy: Selected Essays. Routledge.
    Kierkegaard and Philosophy makes many of the most important papers on Kierkegaard available in one place for the first time. These seventeen essays, written over a period of over twenty years, have all been substantially revised or specially prepared for this collection, with a new introduction by the author. In the first part, Alastair Hannay concentrates on Kierkegaard's central philosophical writings, offering closely text-based accounts of the slient concepts Kierkegaard uses. The second part shows the relevance of other thinkers' treatments (...)
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  17. Alastair Hannay (2003). Kierkegaard's Journals and Notebooks as Interpretative Tools for the Published Works. Kierkegaard Studies Yearbook 2003 (1).
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  18. Alastair Hannay (2000). Kierkegaard and What We Mean by 'Philosophy'. International Journal of Philosophical Studies 8 (1):1 – 22.
    Against influential views to the contrary, notably formulated in Henry Allison's 'Christianity and Nonsense', it is argued that Kierkegaard's Concluding Unscientific Postscript is not in itself, as a whole or in any part, an elaborate joke. The work contains a serious though negative argument designed to locate the place of faith in relation to reason. Given that the text itself makes claims on our reason in this way but that its pseudonymous author is a self-styled humorist, the question of where (...)
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  19. Alastair Hannay (2000). Sketches of Landscapes. Philosophy and Phenomenological Research 61 (1):230-232.
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  20. Alastair Hannay (1999). Kierkegaard's Levellings and the Review. Kierkegaard Studies Yearbook 1999 (1).
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  21. Alastair Hannay (1998). Kierkegaard: The Pathologist. Enrahonar: Quaderns de Filosofia 29:109-114.
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  22. Alastair Hannay (1998). What Can Philosophers Contribute to Social Ethics?: Moral Reasoning. Topoi 17 (2):127-136.
     
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  23. Alastair Hannay (1997). Kierkegaardian Despair and the Irascible Soul. Kierkegaard Studies Yearbook 1997 (1).
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  24. Alastair Hannay (1997). Nietzsche and Naturalism. The European Legacy 2 (4):647-652.
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  25. Alastair Hannay (1996). Basic Despair in The Sickness Unto Death. Kierkegaard Studies Yearbook 1996 (1).
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  26. Andrew Feenberg & Alastair Hannay (eds.) (1995). Technology and the Politics of Knowledge. Indiana University Press.
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  27. Alastair Hannay (1995). Conscious Episodes and Ceteris Paribus. The Monist 78 (4):447-463.
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  28. Alastair Hannay (1995). Two Ways of Coming Back to Reality: Kierkegaard and Lukács. History of European Ideas 20 (1-3):161-166.
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  29. Alastair Hannay (1994). Comments on Honderich, Sprigge, Dreyfus and Rubin, and Elster. Synthese 98 (1):95-112.
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  30. Alastair Hannay (1991). Consciousness and the Experience of Freedom. In Ernest Lepore & Robert Van Gulick (eds.), John Searle and His Critics. Cambridge: Blackwell.
     
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  31. Alastair Hannay (1990). Human Consciousness. Routledge.
    CHAPTER I The Problem I have been accused of denying consciousness, but I am not conscious of having done so. Consciousness is to me a mystery, ...
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  32. Alastair Hannay (1990). Solitary Souls and Infinite Help: Kierkegaard and Wittgenstein. History of European Ideas 12 (1):41-52.
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  33. Alastair Hannay (1987). The Claims of Consciousness: A Critical Survey. Inquiry 30 (December):395-434.
    This article selectively surveys recent work touching consciousness. It discusses some recent arguments and positions with a view to throwing light on a working principle of much influential philosophical psychology, namely that the first?person point of view is theoretically redundant. The discussion is divided under a number of headings corresponding to specific functions that have been attributed to the first?person viewpoint, from the experience of something it is like to undergo physical processes, to the presence of selfhood, mental substance, meaning, (...)
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  34. Alastair Hannay (1985). II. Hamlet Without the Prince of Denmark Revisited: Pörn on Kierkegaard and the Self. Inquiry 28 (1-4):261-271.
    Ingmar Pörn (Inquiry 27 [1984], nos. 2?3) claims that certain ideas of Kierkegaard's can illuminate a notion of the self articulated in action?theoretical terms. Through a reconstruction of Kierkegaard's concept of despair, couched in these terms, Pörn aims to show how these ideas can contribute to the study of the self. Because he misconstrues an important distinction in Kierkegaard's account of selfhood, Pörn fails to show this. It remains uncertain what use the study of the self would have for Kierkegaard's (...)
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  35. Alastair Hannay (1985). HA Nielsen, Where the Passion Is: A Reading of Kierkegaard's Philosophical Fragments Reviewed By. Philosophy in Review 5 (2):71-74.
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  36. Alastair Hannay (1982/1999). Kierkegaard. Routledge.
    This book is available either individually, or as part of the specially-priced Arguments of the Philosphers Collection.
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  37. Alastair Hannay (1979). Eidetic Imagery: Theories and Ghosts. Behavioral and Brain Sciences 2 (4):603-604.
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  38. Alastair Hannay (1979). Images, Memory, and Perception. Behavioral and Brain Sciences 2 (4):552-553.
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  39. Alastair Hannay (1975). Giving the Sceptic a Good Name. Inquiry 18 (4):409 – 436.
    The word 'sceptic' usually refers to a theoretical figure whose philosophical importance lies exclusively in his challenge to any attempt to justify the belief in the possibility of knowledge. But the label was once applied to living persons - the so-called Pyrrhonists - whose scepticism encompassed a way of life. Following Sextus Empiricus's portrayal of the Pyrrhonists, Arne Naess has provided comprehensive arguments both in rebuttal of the frequent claims either that scepticism is logically inconsistent or that at least it (...)
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  40. Alastair Hannay (1975). Ii. A Kind of Philosopher: Comments in Connection with Some Recent Books on Kierkegaard. Inquiry 18 (3):354 – 365.
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  41. Alastair Hannay (1973). Philosophy and Social Role. Inquiry 16 (1-4):111-126.
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  42. Alastair Hannay (1973). To See a Mental Image. Mind 82 (April):161-262.
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  43. Alastair Hannay (1972). Mental Illness and thelebensweltA Discussion of Maurice Natanson (Ed.),Psychiatry and Philosophy∗. Inquiry 15 (1-4):208-230.
  44. Alastair Hannay (1972). Freedom and Plastic Control. Canadian Journal of Philosophy 2 (2):277 - 296.
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  45. Alastair Hannay (1971). Book Reviews. [REVIEW] British Journal of Aesthetics 11 (3):296-301.
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  46. Alastair Hannay (1971). Mental Images: A Defense. Allen & Unwin.
    Reissue from the classic Muirhead Library of Philosophy series (originally published between 1890s - 1970s).
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  47. Alastair Hannay (1970). Wollheim and Seeing Black on White as a Picture. British Journal of Aesthetics 10 (2):107-118.
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  48. Alastair Hannay (1964). Was Wittgenstein a Psychologist? (II). Inquiry 7 (1-4):379-386.
    The author criticizes mr bogan's article entitled "was wittgenstein a psychologist?" by arguing that mr bogan's non-Psychologistic account of certain of wittgenstein's writings does not require the interpretations which he gave to them. (staff).
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