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Max Deutscher [28]M. Deutscher [10]Maxwell Deutscher [1]
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Profile: Max Deutscher (Macquarie University)
  1. C. B. Martin & Max Deutscher (1966). Remembering. Philosophical Review 75 (April):161-96.
  2.  66
    Max Deutscher (2010). Thinking From Underground. In Danielle Celermajer Andrew Schaap (ed.), Power, Judgment and Political Evil. Ashgate 27-38.
    Arendt is a philosopher despite herself, and this paper uses the resources of her <<The Life of the Mind>> to develop her comparison of thinking as a 'departure' from the world with the fore-doomed attempt by Orpheus to bring from underground into the light of day. The paper investigates how thinking, though we 'lose' it in the speech and writing that makes it public, still can have the delicate power that Arendt attributes to it.
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  3.  24
    Max Deutscher (2014). “Il n’y a pas de hors-texte”—Once More. Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 18 (2):98-124.
    Spivak translates Derrida’s “il n’y a pas de hors-texte” as “there is nothing outside the text.” By considering how the aphorism works within his study of Rousseau on sexual and textual supplements, and by reviewing related expressions in French, a mistranslation is revealed. This is not a simple error, however. The distortion is generated by Derrida’s own broader context. We must not only distinguish signification from reference but also place the aphorism within Derrida’s allusion, in the first part of Of (...)
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  4.  62
    Max Deutscher (1967). Bonney on Saying and Disbelieving. Analysis 27 (6):184 - 186.
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  5.  54
    Max Deutscher (1965). A Note on Saying and Disbelieving. Analysis 25 (3):53 - 57.
    It is argued that 'p but I do not believe that p' seems close to a contradiction because if the speaker is correct in all that s/he says then what s/he says is false. Similarly,what is wrong with 'p, but I have no opinion whether p' is that, whether 'p' or 'not-p', if the speaker believes it, s/he cannot be completely correct. The argument assumes that 'I believe that' is not a mere parenthesis as in 'p, I believe', and that (...)
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  6.  69
    Max Deutscher (1963). David Armstrong and Perception. Australasian Journal of Philosophy 41 (May):80-88.
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  7.  13
    Max Deutscher (2014). “Il N’y a Pas de Hors-Texte”—Once More. Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 18 (2):98-124.
    Spivak translates Derrida’s “il n’y a pas de hors-texte” as “there is nothing outside the text.” By considering how the aphorism works within his study of Rousseau on sexual and textual supplements, and by reviewing related expressions in French, a mistranslation is revealed. This is not a simple error, however. The distortion is generated by Derrida’s own broader context. We must not only distinguish signification from reference but also place the aphorism within Derrida's allusion, in the first part of Of (...)
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  8. Max Deutscher (2003). Genre and Void Looking Back at Sartre and Beauvoir. Monograph Collection (Matt - Pseudo).
  9.  17
    Max Deutscher (1973). Regresses, Reasons and Grounds. Australasian Journal of Philosophy 51 (1):1 – 16.
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  10.  35
    Max Deutscher & G. B. Keene (1966). New Books. [REVIEW] Mind 75 (297):145-153.
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  11. Max Deutscher (1985). Subjecting and Objecting. Philosophy 60 (231):138-140.
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  12.  34
    Max Deutscher (1980). Husserl's Transcendental Subjectivity. Canadian Journal of Philosophy 10 (1):21 - 45.
    The article aims to show that there are everyday analogues to husserl's 'transcendental' subjectivity, And that this 'transcendence' can be understood as a limit of these varieties of detachment. Evidence is cited that his 'transcendental ego' is the body itself, In its capacity to transcend its conditions. Within this 'naturalized' interpretation of transcendental subjectivity we can see its practical and philosophical importance to our objectivity. His notion of a 'life-World' is a prophylactic against the monomaniac holding of physicalistic or other (...)
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  13.  8
    Maxwell Deutscher (2011). Sting of Reason. Parrhesia: A Journal of Critical Philosophy 13:82.
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  14.  17
    Max Deutscher (1968). Popper's Problem of an Empirical Basis. Australasian Journal of Philosophy 46 (3):277 – 288.
  15. Max Deutscher (1989). Remembering "Remembering". In John Heil (ed.), Identity, Cause, and Mind. Kluwer
     
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  16.  10
    A. M. MacIver, R. Harré, Jon Wheatley, D. O. Thomas, M. Deutscher, David Pole, R. S. Downie, R. D. Bradley & M. Kneale (1962). New Books. [REVIEW] Mind 71 (282):271-287.
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  17.  25
    Max Deutscher (1969). Hintikka's Conception of Epistemic Logic. Australasian Journal of Philosophy 47 (2):205 – 208.
    "hintikka's conception of epistemic logic" is a critical comment on hintikka's defence of his philosophical method ("epistemic logic and the methods of philosophical analysis", "a.J.P." no.1, 1968). There is a discussion of the symbolization and analysis of "a knows that p", "a knows that he knows that p", And the notions of virtual equivalence and virtual implication. The conclusion drawn is that whereas hintikka thought his critics misunderstood his method, In fact they were attacking his employment of it.
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  18.  4
    M. Deutscher (1965). VESEY, G. N. A.: "The Embodied Mind". [REVIEW] Australasian Journal of Philosophy 43:402.
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  19.  22
    Max Deutscher (1982). Some Recollections of Ryle and Remarks on His Notion of Negative Action. Australasian Journal of Philosophy 60 (3):254 – 264.
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  20.  8
    Max Deutscher (1976). Conceptual Connection and Causal Relation. Australasian Journal of Philosophy 54 (1):3 – 13.
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  21.  18
    Max Deutscher (1969). What is Popper's Problem of an Empirical Basis? Australasian Journal of Philosophy 47 (3):354 – 355.
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  22.  11
    Max Deutscher (1992). Forms, Qualities, Resemblance. Philosophy 67 (262):523 - 541.
    Long after we have abandoned belief in a Cosmic Law Giver, still we cling to the word ‘law’ in science. It is in this same way that we cannot let go of the substantializing and pluralizing ‘universal’, even though its literal sense indicates a kind of turning, a ‘one-turning’, rather than a kind of thing . Yet ‘the problem of Universals’ is supposed to have become, again, a ‘compulsory examination question’ for philosophers. Let us reveal how this tradition begins for (...)
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  23.  12
    Max Deutscher (1967). I Exist. Mind 76 (304):583-586.
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  24.  8
    Max Deutscher (1987). Stories, Pictures, Arguments. Philosophy 62 (240):159 - 170.
    There is a tradition of philosophy—a conception we can easily under-stand as a limit of a tendency of our own thinking—that philosophy consists only of argument. The rest of the vast prepon-derance of words in philosophical texts is simply embroidery. ‘Naturally’, it will be conceded, actual philosophy books contain more or less of verbal pictures, words and phrases whose purpose is to evoke images, and many stories—examples, hard cases for definitions, and 4 anecdotes. These, it will be said, ‘are only (...)
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  25.  6
    Max Deutscher (1988). Simulacra, Enactment and Feeling. Philosophy 63 (246):515 - 528.
    The general context of this writing is that of finding exits both from dualism and from reductive physicalism. Dualism—the attitude of seeing and taking things according to a fixed absolute distinction, with mind as invisible, conscious ‘containing’ the thought, feeling and sensation ‘hidden’ by body. Reductive physicalism—the attempt to grasp and be satisfied with body as left over by dualism's rape of its mentality, dualism's refusal to recognize the distinctiveness of point of view, as requiring a bodily mentality. Physicalism finally (...)
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  26.  1
    M. Deutscher (1976). ARMSTRONG, D. M.: "Belief, Truth and Knowledge". Australasian Journal of Philosophy 54:162.
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  27.  1
    M. Deutscher (1981). FRENCH, P. S., Et. Al., , "Midwest Studies in Philosophy", Vol. IV, Studies in Metaphysics. [REVIEW] Australasian Journal of Philosophy 59:222.
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  28. Max Deutscher & R. J. Butler (1968). Analytical Philosophy. Philosophical Review 77 (4):500.
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  29. M. Deutscher (1984). DURRANT, R. G. : "Essays in Honour of Gwen Taylor". [REVIEW] Australasian Journal of Philosophy 62:188.
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  30. M. Deutscher (1966). HINTIKKA, J. - "Knowledge and Belief". [REVIEW] Mind 75:145.
     
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  31.  7
    Max Deutscher (2013). In Sensible Judgement. Ashgate.
    Achieving judgment -- In sensible judgment -- Sentencing -- Dissenting -- Making judgments -- Judging as right -- Living on the premises -- Inferring, judging, arguing -- Questioning critique -- Sting of reason -- Critique's mystique -- Enigma absolute -- Moving establishment -- Being nomadic -- Chasing after modernity -- When to forget.
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  32. Max Deutscher (2012). In Sensible Judgment. Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 16 (1):203-225.
    The article focuses on the support to the position of Hannah Arendt that taste and feelings have roles in having sensible judgment. It mentions the pleasure that are derived from judgment such as aesthetic judgment and judging what is right. It states that Arendt argues that judgment should be used to defeat moral epithets.
     
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  33. M. Deutscher (2003). La Caze, Marguerite, The Analytic Imaginary. Australasian Journal of Philosophy 81 (4):611.
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  34. Max Deutscher (1972). LANGE, John: The Cognitivity Paradox. [REVIEW] Australasian Journal of Philosophy 50:293.
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  35. M. Deutscher (1962). LEYDEN, W. VON - "Remembering". [REVIEW] Mind 71:277.
     
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  36. Max Deutscher (ed.) (2000). Michèle Le Dœuff: Operative Philosophy and Imaginary Practice. Humanity Books.
  37. M. Deutscher (1985). NEEDLEMAN, J.: "The Heart of Philosophy". [REVIEW] Australasian Journal of Philosophy 63:375.
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  38. M. Deutscher (1962). Viii.—New Books. Mind 71 (282):277-279.
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