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Eric S. Nelson [73]Everett J. Nelson [54]Eric Sean Nelson [25]Eric Nelson [12]
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Profile: Eric S. Nelson (University of Massachusetts, Lowell)
Profile: Edward Nelson (University of Houston)
Profile: Erik Nelson
Profile: Eugene Nelson (State University of New York (SUNY))
Profile: Elizabeth Nelson
Profile: Erik Nelson
Profile: Esteban Nelson
Profile: Erik Nelson
  1. Tomáš Tatranský, Sophie Loidolt, Eric Sean Nelson, Lawrence Petch, Rolf Kühn, Yves Mayzaud, Denisa Butnaru, Andreea Parapuf & Jassen Andreev (2006). Claire Katz & Lara Trout (Ed.), Emmanuel Levinas. Critical Assessments of Leading Philosophers (Tomás Tatranský). Studia Phaenomenologica 6 (1):453-487.
     
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  2. Eric S. Nelson (2010). Impure Phenomenology: Dilthey, Epistemology, and the Task of Interpretive Psychology. Studia Phaenomenologica 10 (1):19-44.
    Responding to critiques of Dilthey's interpretive psychology, I revisit its relation with epistemology and the human sciences. Rather than reducing knowledge to psychology and psychology to subjective understanding, Dilthey articulated the epistemic worth of a psychology involving (1) an impure phenomenology of embodied, historically-situated, and worldly consciousness as individually lived yet complicit with its naturally and socially constituted contexts, (2) experience- and communication-oriented processes of interpreting others, (3) the use of third-person structural-functional analysis and causal explanation, and (4) a recognition (...)
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  3. Eric S. Nelson (2013). Generativities: Western Philosophy, Chinese Painting, and the Yijing. Orbis Idearum 1 (1):97–104.
  4.  79
    Eric S. Nelson (2014). 科技和道: 布伯, 海德格尔和道家. 长白学刊 2014 (1):9-16.
  5. Eric Nelson (2005). Liberty: One Concept Too Many? Political Theory 33 (1):58 - 78.
    Isaiah Berlin's distinction between "negative" and "positive" concepts of liberty has recently been defended on new and interesting grounds. Proponents of this dichotomy used to equate positive liberty with "self-mastery "-the rule of our rational nature over ourpassions and impulses. However, Berlin's critics have made the case that this account does not employ a separate "concept" of liberty: although the constraints it envisions are internal, rather than external, forces, the freedom in question remains "negative" (freedom is still seen as the (...)
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  6. Edward Nelson (1986). Predicative Arithmetic. Princeton University Press.
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  7.  13
    Erin Nelson, Steffanie Scott, Judie Cukier & Ángel Leyva Galán (2009). Institutionalizing Agroecology: Successes and Challenges in Cuba. [REVIEW] Agriculture and Human Values 26 (3):233-243.
    Over the past two decades, Cuba has become a recognized global leader in sustainable agriculture. This paper explores how this process of agricultural transition has taken place, and argues that it has largely been led by research institutes, non-state organizations and the Cuban government, which have all contributed to the institutionalization of agroecology in both policy and practice. This process has been highly effective in terms of the numbers of people using agroecological techniques. However, although these techniques have been widely (...)
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  8. Francois Raffoul & Eric S. Nelson (eds.) (2013). The Bloomsbury Companion to Heidegger. Bloomsbury.
     
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  9. Eric S. Nelson (2011). The World Picture and its Conflict in Dilthey and Heidegger. Humana.Mente 18:19–38.
  10.  18
    Erin Nelson, Laura Gómez Tovar, Rita Schwentesius Rindermann & Manuel Ángel Gómez Cruz (2010). Participatory Organic Certification in Mexico: An Alternative Approach to Maintaining the Integrity of the Organic Label. [REVIEW] Agriculture and Human Values 27 (2):227-237.
    Over the past two decades the growth of the organic sector has been accompanied by a shift away from first party, or peer review, systems of certification and towards third party certification, in which a disinterested party is responsible for the development of organic standards and the verification of producer compliance. This paper explores some of the limitations of the third party certification model and presents the case of Mexico as an example of how an alternative form of participatory certification (...)
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  11.  11
    Eric Sean Nelson, Antje Kapust & Kent Still (eds.) (2005). Addressing Levinas. Northwestern University Press.
    At a time of great and increasing interest in the work of Emmanuel Levinas, this volume draws readers into what Levinas described as "philosophy itself"--"a discourse always addressed to another." Thus the philosopher himself provides the thread that runs through these essays on his writings, one guided by the importance of the fact of being addressed--the significance of the Saying much more than the Said. The authors, leading Levinas scholars and interpreters from across the globe, explore the philosopher's relationship to (...)
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  12. Everett J. Nelson (1936). A Note on Contradiction: A Protest. Philosophical Review 45 (5):505-508.
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  13.  10
    Eric Nelson (2005). Liberty: One or Two Concepts Liberty One Concept Too Many? Political Theory 33 (1):58-78.
    Isaiah Berlin’s distinction between “negative” and “positive” concepts of liberty has recently been defended on newand interesting grounds. Proponents of this dichotomy used to equate positive liberty with “self-mastery”—the rule of our rational nature over our passions and impulses. However, Berlin’s critics have made the case that this account does not employ a separate “ concept” of liberty: although the constraints it envisions are internal, rather than external, forces, the freedom in question remains “negative” . Responding to this development, Berlin’s (...)
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  14. Everett J. Nelson (1952). Philosophical Analysis. Philosophical Review 61 (1):72-90.
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  15. Eric Sean Nelson (2009). Responding with Dao : Early Daoist Ethics and the Environment. Philosophy East and West 59 (3):pp. 294-316.
    Early Daoism, as articulated in the Daodejing and the Zhuangzi, indirectly addresses environmental issues by intimating a non-reductive naturalistic ethics calling on humans to be open and responsive to the specificities and interconnections of the world and environment to which they belong. "Dao" is not a substantial immanent or transcendent entity but the lived enactment of the intrinsic worth of the "myriad things" and the natural world occurring through how humans address and are addressed by them. Early Daoism potentially corrects (...)
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  16.  48
    Eric S. Nelson (2013). The Question of Resentment in Nietzsche and Confucian Ethics. Taiwan Journal of East Asian Studies 10 (1):17-51.
  17.  5
    Eric S. Nelson (2013). Recognition and Resentment in the Confucian Analects. Journal of Chinese Philosophy 40 (2):287-306.
    Early Confucian “moral psychology” developed in the context of undoing reactive emotions in order to promote relationships of reciprocal recognition. Early Confucian texts diagnose the pervasiveness of reactive emotions under specific social conditions and respond with the ethical-psychological mandate to counter them in self-cultivation. Undoing negative affects is a basic element of becoming ethically noble, while the ignoble person is fixated on limited self-interested concerns and feelings of being unrecognized. Western ethical theory typically accepts equality and symmetry as conditions of (...)
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  18.  25
    Eric S. Nelson (2012). Levinas and Adorno: Can There Be an Ethics of Nature? In William Edelglass James Hatley & Christian Diehm (eds.), Facing Nature: Levinas and Environmental Thought. Duquesne University Press 109--133.
  19. Rudy Rucker, Wolfgang Achtner, Enrico Bombieri, Edward Nelson, W. Hugh Woodin & Harvey M. Friedman (2011). Infinity: New Research Frontiers. Cambridge University Press.
    This interdisciplinary study of infinity explores the concept through the prism of mathematics and then offers more expansive investigations in areas beyond mathematical boundaries to reflect the broader, deeper implications of infinity for human intellectual thought. More than a dozen world-renowned researchers in the fields of mathematics, physics, cosmology, philosophy, and theology offer a rich intellectual exchange among various current viewpoints, rather than a static picture of accepted views on infinity.The book starts with a historical examination of the transformation of (...)
     
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  20.  32
    Eric S. Nelson (2014). 非对称伦理学与世界公民主义宽容悖论. 吉林大学社会科学学报 54 (3):101-107.
  21.  9
    Edward Nelson (1988). The Syntax of Nonstandard Analysis. Annals of Pure and Applied Logic 38 (2):123-134.
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  22.  89
    Eric S. Nelson (2011). Revisiting the Dialectic of Environment: Nature as Ideology and Ethics in Adorno and the Frankfurt School. Telos: Critical Theory of the Contemporary 2011 (155):105-126.
    As a contribution to a critical yet responsive materialist ethics of environments and animals, I reexamine the significance of nature and animals in the critical social theory of Theodor Adorno. In response to the anthropocentric primacy of intersubjective discourse and recognition in recent figures associated with the Frankfurt School, such as Habermas and Honneth, I argue for the ecological import of the aporetic dialectic of nature and society diagnosed in Adorno and Horkheimer’s Dialectic of Enlightenment and Adorno’s later works. Adorno’s (...)
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  23.  25
    Eric S. Nelson (2001). Schleiermacher, Hermenevtika in Neizrekljivo. Phainomena:49-62.
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  24.  30
    Eric S. Nelson (2010). Impure Phenomenology: Dilthey, Epistemology, and the Task of Interpretive Psychology. Studia Phaenomenologica 10:19-44.
    Responding to critiques of Dilthey’s interpretive psychology, I revisit its relation with epistemology and the human sciences. Rather than reducing knowledge to psychology and psychology to subjective understanding, Dilthey articulated the epistemic worth of a psychology involving (1) an impure phenomenology of embodied, historically-situated, and worldly consciousness as individually lived yet complicit with its naturally and socially constituted contexts, (2) experience- and communication-oriented processes of interpreting others, (3) the use of third-person structural-functional analysis and causal explanation, and (4) a recognition (...)
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  25.  30
    Eric S. Nelson (2010). China, Nature, and the Sublime in Kant. In Stephen R. Palmquist (ed.), Cultivating Personhood: Kant and Asian Philosophy. Walter de Gruyter 333--348.
  26.  61
    Eric S. Nelson (2012). Against Liberty: Adorno, Levinas, and the Pathologies of Freedom. Theoria 60 (131):64-83..
    Adorno and Levinas argue from distinct yet intersecting perspectives that there are pathological forms of freedom, formed by systems of power and economic exchange, which legitimate the neglect, exploitation, and domination of others. In this paper, I examine how the works of Adorno and Levinas assist in diagnosing the aporias of liberty in contemporary capitalist societies by providing critical models and strategies for confronting present discourses and systems of freedom that perpetuate unfreedom such as those ideologically expressed in possessive individualist (...)
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  27.  20
    Eric S. Nelson (2014). ĐẠO ĐỨC, NGHIỆP VÀ SỰ PHÁT TRIỂN BỀN VỮNG. In PHẬT GIÁO VỀ PHÁT TRIỂN BỀN VỮNG VÀ THAY ĐỔI XÃ HỘI. 19-31.
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  28.  23
    Eric S. Nelson (2013). Dilthey, Heidegger und die Hermeneutik des faktischen Lebens. In Scholtz Gunter (ed.), Diltheys Werk und die Wissenschaften. Vandenhoeck & Ruprecht 97-109.
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  29.  10
    Eric Nelson (2008). From Primary Goods to Capabilities: Distributive Justice and the Problem of Neutrality. Political Theory 36 (1):93 - 122.
    The capability approach to distributive justice, as defended by Amartya Sen and Martha Nussbaum, represents perhaps the most influential recent attempt to reconcile the competing demands of liberty and equality. Specifically, capability theorists have claimed that their insistence on the universal cultivation of a set of capabilities for basic human "functionings" is fully consistent with a liberal neutrality commitment. Their reason is that these capabilities are, like Rawls's primary goods, rational to want "whatever else one wants." This article suggests, in (...)
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  30.  13
    Erik S. Nelson (2003). WTC + 2 Update. Knowledge, Technology and Policy 16 (1):39-44.
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  31.  52
    Eric S. Nelson (2012). Aesthetics, Ethics and Nature in Adorno. In Jerome / Giles Carroll (ed.), Aesthetics and Modernity from Schiller to the Frankfurt School. Peter Lang
    In response to Jürgen Habermas’s critical assessment of the import of Theodor Adorno’s aesthetics, I revisit Adorno’s aesthetics in the context of the question of whether and to what extent there can be an aesthetics of nature, and the potential ethical and social-political significance of such an aesthetics.
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  32.  86
    E. Nelson (2002). Mathematics and the Mind. In Kunio Yasue, Marj Jibu & Tarcisio Della Senta (eds.), No Matter, Never Mind. John Benjamins 731-737.
  33.  51
    Everett J. Nelson (1930). Intensional Relations. Mind 39 (156):440-453.
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  34.  21
    Eric S. Nelson (2009). Religious Crisis, Ethical Life, and Kierkegaard’s Critique of Christendom. Acta Kierkegaardiana 4:170-186.
  35.  10
    Everett J. Nelson (1933). On Three Logical Principles in Intension. The Monist 43 (2):268-284.
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  36.  56
    Eric Sean Nelson (2008). Questioning Dao: Skepticism, Mysticism, and Ethics in the Zhuangzi. International Journal of the Asian Philosophical Association 1:5-19.
  37.  56
    Eric S. Nelson (2010). Language and Emptiness in Chan Buddhism and the Early Heidegger. Journal of Chinese Philosophy 37 (3):472-492.
  38.  44
    Eric S. Nelson (2011). Wilhelm Dilthey: Selected Works, Volume II: Understanding the Human World. Edited with Introduction by Rudolf A. Makkreel and Frithjof Rodi. [REVIEW] Human Studies 34 (4):471-474.
    Wilhelm Dilthey: Selected Works, Volume II: Understanding the Human World. Edited with Introduction by Rudolf A. Makkreel and Frithjof Rodi Content Type Journal Article Category Book Review Pages 471-474 DOI 10.1007/s10746-011-9197-6 Authors Eric S. Nelson, Department of Philosophy, University of Massachusetts, Lowell, MA, USA Journal Human Studies Online ISSN 1572-851X Print ISSN 0163-8548 Journal Volume Volume 34 Journal Issue Volume 34, Number 4.
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  39.  44
    Eric S. Nelson (2011). The Yijing and Philosophy: From Leibniz to Derrida. Journal of Chinese Philosophy 38 (3):377-396.
  40.  38
    Eric S. Nelson (2012). Review of Deborah Cook, Adorno on Nature. [REVIEW] Notre Dame Philosophical Reviews.
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  41.  35
    Eric S. Nelson (2009). Levinas and Early Confucian Ethics: Religion, Rituality, and the Sources of Morality. Levinas Studies 4:177-207.
  42.  41
    Eric S. Nelson (2011). Introduction: Onto-Hermeneutics, Ethics, and Nature in the Yijing. Journal of Chinese Philosophy 38 (3):335-338.
  43.  37
    Eric S. Nelson (2008). Heidegger and the Questionability of the Ethical. Studia Phaenomenologica 8:395-419.
    Despite Heidegger’s critique of ethics, his use of ethically-inflected language intimates an interpretive ethics of encounter involving self-interpreting agents in their hermeneutical context and the formal indication of factical life as a situated dwelling open to possibilities enacted through practices of care, interpretation, and individuation. Existence is constituted practically in Dasein’s addressing, encountering, and responding to itself, others, and its world. Unlike rule-based or virtue ethics, this ethos of responsive encounter and individuating confrontation challenges any grounding in a determinate or (...)
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  44.  50
    Everett J. Nelson (1935). Kant on the Cosmological Argument. Philosophical Review 44 (3):283-287.
  45.  11
    Eric S. Nelson (2009). Virtue and Violence in Therāvada and Sri Lankan Buddhism. In Chanju Mun and Ronald S. Green (ed.), Buddhist Roles in Peacemaking. Blue Pine Books 199-233.
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  46. Eric S. Nelson (2007). Disturbing Truth: Art, Finitude, and the Human Sciences in Dilthey. Theory@Buffalo 11:121-142.
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  47.  1
    Eric Nelson, John Christman, Nadia Urbinati, Anders Berg-Sørensen & Ella Myers (2005). Special Section: Liberty: One or Two Concepts. Political Theory 33 (1).
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  48.  6
    Eric S. Nelson (2015). 什么缺失了? 海德格尔《存在与时间》的不完整性与失败. 社会科学辑刊 2015 (1).
    (摘要)在哲学史上,许多学者阐释了《存在与时间》的碎片化和"失败",海德格尔本人对此也提出了三 种阐辛辛《存在与时间》因出版条件导致了偶然的不完整性,这种不完整性后来又作为存在历史的一部分而被提出。在思想(或未思)与偶然的经验意义上或存在者意义上生存着的 "作者"之间,存在着"间隙",关于这个"间隙"的研究表明:在海德格尔的哲学生涯中,他对《存在与时间》的重要性做出的最好阐樨蕴含着一种关于&q uot;生活与著作"之间关系的理解,其中包含对生活经历的批判性理解和反思在内的理解,这种理解不同于海德格尔本人所坚持的更接近于解释学视角和阐择策略的理解。.
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  49.  17
    Everett J. Nelson (1932). The Square of Opposition. The Monist 42 (2):269-278.
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  50.  43
    Everett J. Nelson (1954). The Verification Theory of Meaning. Philosophical Review 63 (2):182-192.
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