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  1. Hubert L. Dreyfus & Sean D. Kelly, Notes on Embodiment in Homer: Reading Homer on Moods and Action in the Light of Heidegger and Merleau-Ponty.
    Homer has a unique understanding of the body. On his view the body is that by means of which we are subject to moods, and moods are what attune us to our situation. Being attuned to a situation, in turn, opens us to the various ways things and people can be engaging. We agree with Homer that this receptivity is evident throughout our entire existence. It characterizes everything from our basic bodily skills for coping with objects and people to our (...)
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  2. Hubert Dreyfus, Heidegger and Foucault on the Subject, Agencycourses.
    of autonomous agency. Yet neither denies the importance of human freedom. In Heidegger's early work the subject is reinterpreted as Dasein -- a non autonomous, culturally bound (or thrown) way of being, that can yet change the field of possibilities in which it acts. In middle Heidegger, thinkers alone have the power to disclose a new world, while in later Heidegger, anyone is free to step back from the current world, to enter one of a plurality of worlds, and, thereby, (...)
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  3. Hubert Dreyfus, Heidegger on the Connection Between Nihilism, Art, Technology Andpolitics.
    Martin Heidegger's major work, Being and Time, is usually considered the culminating work in a tradition called existential philosophy. The first person to call himself an existential thinker was Soren Kierkegaard, and his influence is clearly evident in Heidegger's thought. Existential thinking rejects the traditional philosophical view, that goes back to Plato at least, that philosophy must be done from a detached, disinterested point of view. Kierkegaard argues that our primary access to reality is through our involved action. The way (...)
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  4. Hubert L. Dreyfus (forthcoming). Foucault et la psychothérapie. Revue Internationale de Philosophie.
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  5. Hubert L. Dreyfus (forthcoming). Heidegger's Critique of the Husserl/Searle Account of Intentionality. Social Research.
  6. Hubert L. Dreyfus & Stuart E. Dreyfus (forthcoming). Putting Computers in Their Place. Social Research.
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  7. Hubert L. Dreyfus & J. -Ph Jazé (forthcoming). Husserl Et Les Sciences Cognitives. Les Etudes Philosophiques.
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  8. Hubert L. Dreyfus & J. -Ph Jazé (forthcoming). L'épiphénoménologie de Husserl. Les Etudes Philosophiques.
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  9. Hubert Dreyfus (2013). Anonimato y compromiso en la época actual: S0ren Kierkegaard y el intemet. Areté. Revista de Filosofía 12 (1):117-131.
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  10. Hubert L. Dreyfus (2012). A History of First Step Fallacies. Minds and Machines 22 (2):87-99.
    In the 1960s, without realizing it, AI researchers were hard at work finding the features, rules, and representations needed for turning rationalist philosophy into a research program, and by so doing AI researchers condemned their enterprise to failure. About the same time, a logician, Yehoshua Bar-Hillel, pointed out that AI optimism was based on what he called the “first step fallacy”. First step thinking has the idea of a successful last step built in. Limited early success, however, is not a (...)
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  11. H. L. Dreyfus (2011). Medicine as Combining Natural and Human Science. Journal of Medicine and Philosophy 36 (4):335-341.
    Medicine is unique in being a combination of natural science and human science in which both are essential. Therefore, in order to make sense of medical practice, we need to begin by drawing a clear distinction between the natural and the human sciences. In this paper, I try to bring the old distinction between the Geistes and Naturwissenschaften up to date by defending the essential difference between a realist explanatory theoretical study of nature including the body in which the scientist (...)
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  12. Hubert L. Dreyfus (2011). All Things Shining: Reading the Western Classics to Find Meaning in a Secular Age. Free Press.
    Our contemporary nihilism -- Homer's polytheism -- From Aeschylus to Augustine : monotheism on the rise -- From Dante to Kant : the attractions and dangers of autonomy -- Fanaticism, polytheism, and Melville's "evil art" -- David Foster Wallace's nihilism -- Conclusion : lives worth living in a secular age.
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  13. Hubert L. Dreyfus (2011). Superando El Mito de Lo Mental: Lo Que la Fenomenología de la Pericia Cotidiana Puede Aportar a Los Filósofos. In David Pérez Chico, Rodríguez Suárez & Luisa Paz (eds.), Explicar y Comprender. Plaza y Valdés. 199--230.
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  14. Sean Dorrance Kelly & Hubert Dreyfus (2011). Saving the Sacred From the Axial Revolution. Inquiry 54 (2):195-203.
    Prominent defenders of the Enlightenment, like Jürgen Habermas, are beginning to recognize that the characterization of human beings in entirely rational and secular terms leaves out something important. Religion, they admit, plays an important role in human existence. But the return to a traditional monotheistic religion seems sociologically difficult after the death of God. We argue that Homeric polytheism retains a phenomenologically rich account of the sacred, and a similarly rich understanding of human existence in its midst. By opening ourselves (...)
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  15. Hubert L. Dreyfus (2009). Comments on Jonathan Lear's Radical Hope (Harvard: 2006). Philosophical Studies 144 (1):63 - 70.
    Cultural devastation, and the proper response to it, is the central concern of "Radical Hope". I address an uncertainty in Lear's book, reflected in a wavering over the difference between a culture's way of life becoming impossible and its way of life becoming unintelligible. At his best, Lear asks the radical ontological question: when the cultural collapse is such that the old way of life has become not only impossible but retroactively unimaginable,—when nothing one can do (or did) makes sense (...)
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  16. Hubert Dreyfus (2007). Detachment, Involvement, and Rationality: Are We Essentially Rational Animals? Human Affairs 17 (2).
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  17. Hubert L. Dreyfus (2007). Response to McDowell. Inquiry 50 (4):371 – 377.
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  18. Hubert L. Dreyfus (2007). Reply to Romdenh-Romluc. In Thomas Baldwin (ed.), Reading Merleau-Ponty: On Phenomenology of Perception. Routledge.
     
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  19. Hubert L. Dreyfus (2007). The Return of the Myth of the Mental. Inquiry 50 (4):352 – 365.
    McDowell's claim that "in mature human beings, embodied coping is permeated with mindedness",1 suggests a new version of the mentalist myth which, like the others, is untrue to the phenomenon. The phenomena show that embodied skills, when we are fully absorbed in enacting them, have a kind of non-mental content that is non-conceptual, non-propositional, non-rational and non-linguistic. This is not to deny that we can monitor our activity while performing it. For solving problems, learning a new skill, receiving coaching, and (...)
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  20. Hubert L. Dreyfus (2007). Why Heideggerian Ai Failed and How Fixing It Would Require Making It More Heideggerian. Philosophical Psychology 20 (2):247 – 268.
  21. Hubert L. Dreyfus & Sean D. Kelly (2007). Heterophenomenology: Heavy-Handed Sleight-of-Hand. [REVIEW] Phenomenology and the Cognitive Sciences 6 (1-2):45-55.
    We argue that heterophenomenology both over- and under-populates the intentional realm. For example, when one is involved in coping, one’s mind does not contain beliefs. Since the heterophenomenologist interprets all intentional commitment as belief, he necessarily overgenerates the belief contents of the mind. Since beliefs cannot capture the normative aspect of coping and perceiving, any method, such as heterophenomenology, that allows for only beliefs is guaranteed not only to overgenerate beliefs but also to undergenerate other kinds of intentional phenomena.
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  22. M. Foucault, J. Crary, H. L. Dreyfus & P. Rabinow (2007). Secondary Literature. In Diarmuid Costello & Jonathan Vickery (eds.), Art: Key Contemporary Thinkers. Berg.
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  23. Evan Selinger, Hubert Dreyfus & Harry Collins (2007). Interactional Expertise and Embodiment. Studies in History and Philosophy of Science Part A 38 (4):722-740.
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  24. Hubert L. Dreyfus (2006). Overcoming the Myth of the Mental. Topoi 25 (1-2):43-49.
    Can we accept John McDowell’s Kantian claim that perception is conceptual “all the way out,” thereby denying the more basic perceptual capacities we seem to share with prelinguistic infants and higher animals? More generally, can philosophers successfully describe the conceptual upper floors of the edifice of knowledge while ignoring the embodied coping going on on the ground floor? I argue that we shouldn’t leave the conceptual component of our lives hanging in midair and suggest how philosophers who want to understand (...)
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  25. Hubert L. Dreyfus & Mark A. Wrathall (eds.) (2006/2009). A Companion to Phenomenology and Existentialism. Blackwell Pub..
    A Companion to Phenomenology and Existentialism is a complete guide to two of the dominant movements of philosophy in the twentieth century. Written by a team of leading scholars, including Dagfinn Føllesdal, J. N. Mohanty, Robert Solomon, Jean-Luc Marion. Highlights the area of overlap between the two movements. Features longer essays discussing each of the main schools of thought, shorter essays introducing prominent themes, and problem-oriented chapters. Organised topically, around concepts such as temporality, intentionality, death and nihilism. Features essays on (...)
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  26. Hubert Dreyfus (2005). Merleau-Ponty and Recent Cognitive Science. In Taylor Carman & Mark B. N. Hansen (eds.), The Cambridge Companion to Merleau-Ponty. Cambridge University Press. 132.
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  27. Hubert L. Dreyfus (2005). Overcoming the Myth of the Mental: How Philosophers Can Profit From the Phenomenology of Everyday Expertise. Proceedings and Addresses of the American Philosophical Association 79 (2):47 - 65.
    Back in 1950, while a physics major at Harvard, I wandered into C.I. Lewis’s epistemology course. There, Lewis was confidently expounding the need for an indubitable Given to ground knowledge, and he was explaining where that ground was to be found. I was so impressed that I immediately switched majors from ungrounded physics to grounded philosophy.
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  28. Hubert L. Dreyfus & Mark A. Wrathall (eds.) (2005). A Companion to Heidegger. Blackwell Pub..
    1 Martin Heidegger: An Introduction to His Thought, Work, and Life HUBERT DREYFUS AND MARK WRATHALL Martin Heidegger is one of the most influential ...
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  29. Jean Grondin, Karin de Boer, Graeme Nicholson, Charles Guignon, William McNeill, Günter Figal, Steven Crowell, Hubert L. Dreyfus, Daniel O. Dahlstrom, Jeffrey Andrew Bara, Theodore Kisiel & Dieter Thomä (2005). Heidegger's Being and Time: Critical Essays. Rowman & Littlefield Publishers.
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  30. M. Wrathal & Hubert L. Dreyfus (eds.) (2005). The Blackwell Companion to Phenomenology and Existentialism. Blackwell.
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  31. Hubert L. Dreyfus (2004). Taylor's (Anti-) Epistemology. In Ruth Abbey (ed.), Charles Taylor. Cambridge University Press. 52--83.
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  32. Hubert Dreyfus (2003). Existential Phenomenology and the Brave New World of The Matrix. The Harvard Review of Philosophy 11 (1):18-31.
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  33. H. L. Dreyfus (2002). Bilgi Otobanında Nihilizm: Günümüz Çağında Anonimlik Karşısında Bağlılık (EG Atıcı, Çev.). Cogito 30:100-118.
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  34. Hubert Dreyfus (2002). Nihilismo en línea: el futuro de la tecnología de la información visto por Sören Kierkegaard en 1850. Franciscanum: Revista de Las Ciencias Del Espíritu 44 (130):287-300.
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  35. Hubert L. Dreyfus (2002). Anonymity Versus Commitment: The Dangers of Education on the Internet. [REVIEW] Educational Philosophy and Theory 34 (4):369–378.
    I shall translate Kierkegaard's account of the dangers and opportunities of what he called the Press into a critique of the Internet so as to raise the question: what contribution -- for good or ill -- can the World Wide Web, with its ability to deliver vast amounts of information to users all over the world, make to educators trying to pass on knowledge and to develop skills and wisdom in their students? I will then use Kierkegaard's three-stage answer to (...)
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  36. Hubert L. Dreyfus (2002). Comments on Cristina Lafont's Interpretation of Being and Time. Inquiry 45 (2):191 – 194.
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  37. Hubert L. Dreyfus (2002). 10 How Heidegger Defends the Possibility of a Correspondence Theory of Truth with Respect to the Entities of Natural Science. In Hubert L. Dreyfus & Mark A. Wrathall (eds.), Heidegger Reexamined. Routledge. 4--219.
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  38. Hubert L. Dreyfus (2002). Intelligence Without Representation: Merleau-Ponty's Critique of Mental Representation. Phenomenology and the Cognitive Sciences 1:367-83.
  39. Hubert L. Dreyfus (2002). Intelligence Without Representation – Merleau-Ponty's Critique of Mental Representation the Relevance of Phenomenology to Scientific Explanation. Phenomenology and the Cognitive Sciences 1 (4):367-383.
    Existential phenomenologists hold that the two most basic forms of intelligent behavior, learning, and skillful action, can be described and explained without recourse to mind or brain representations. This claim is expressed in two central notions in Merleau-Ponty's Phenomenology of Perception: the intentional arc and the tendency to achieve a maximal grip. The intentional arc names the tight connection between body and world, such that, as the active body acquires skills, those skills are stored, not as representations in the mind, (...)
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  40. Hubert L. Dreyfus (2002). Intelligence Without Representation: The Relevance of Phenomenology to Scientific Explanation. Phenomenology and the Cognitive Sciences 1 (4):367-383.
     
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  41. Hubert L. Dreyfus (2002). On the Internet. Routledge.
    Internet is een van de eerste boeken waarin het filosofische inzicht -van Plato tot Kierkegaard - betrokken wordt op het debat over de mogelijkheden en onmogelijkheden van het internet. Dreyfus laat zien dat de onstoffelijke, 'vrij zwevende' websurfer zijn oorsprong vindt in Descartes' scheiding van geest en lichaam, en hoe Kierkegaards inzichten in de opkomst van het moderne leespubliek vooruitlopen op de nieuwsgierige, maar elk risico vermijdende internet-junkie. Uitgaande van recente onderzoeken naar het isolement dat veel internetgebruikers ervaren, toont Dreyfus (...)
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  42. Hubert L. Dreyfus (2002). Refocusing the Question: Can There Be Skillful Coping Without Propositional Representations or Brain Representations? [REVIEW] Phenomenology and the Cognitive Sciences 1 (4):413-25.
  43. Hubert L. Dreyfus (2002). Samuel Todes's Account of Non-Conceptual Perceptual Knowledge and its Relation to Thought. Ratio 15 (4):392-409.
  44. Hubert L. Dreyfus & Mark A. Wrathall (eds.) (2002). Heidegger Reexamined. Routledge.
    Heidegger and the study of his thought have earned wide acceptance, extending beyond philosophy to influence an array of other disciplines. Critically selected by leading scholars in the field, the articles in this new collection bring together the most essential and representative scholarship on Heidegger. Focusing on the major phases of his work which attracted most attention from contemporary thinkers, as well as exploring new and important areas of Heidegger scholarship, this four-volume set is an invaluable resource for any curriculum (...)
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  45. Hubert L. Dreyfus (2001). Merleau-Ponty reivindicado por la neurociencia. Laguna 8:9-26.
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  46. Hubert L. Dreyfus (2001). Phenomenological Description Versus Rational Reconstruction. Revue Internationale de Philosophie 55 (216):181-196.
  47. Hurbert L. Dreyfus (2001). On the Internet. Routledge.
    Drawing on a diverse array of thinkers from Plato to Kierkegaard, On the Internet is one of the first books to bring philosophical insight to the debate on how far the internet can and cannot take us. Dreyfus shows us the roots of the disembodied, free floating web surfer in Descartes' separation of mind and body, and how Kierkegaard's insights into the birth of the modern reading public anticipate the news-hungry, but disinterested risk avoiding internet junkie. Drawing on recent studies (...)
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  48. David Sudnow & Hubert L. Dreyfus (2001). Ways of the Hand: A Rewritten Account. The Mit Press.
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  49. Samuel Todes, Hubert L. Dreyfus & Piotr Hoffman (2001). Body and World. The Mit Press.
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  50. Hubert Dreyfus (2000). Could Anything Be More Intelligible Than Everyday Intelligibility?: Reinterpreting Division I of Being and Time in the Light of Division II. In James E. Faulconer & Mark A. Wrathall (eds.), Appropriating Heidegger. Cambridge University Press. 155--174.
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