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Eric S. Nelson [69]Eric Sean Nelson [25]
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Profile: Eric S. Nelson (University of Massachusetts, Lowell)
  1. 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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  2. Eric S. Nelson (2015). Heidegger and Dilthey: Language, History, and Hermeneutics. In Megan Altman Hans Pedersen (ed.), Horizons of Authenticity in Phenomenology, Existentialism, and Moral Psychology. springer. 109-128.
  3. Eric S. Nelson (2015). Life and World. In Hans-Helmuth Gander Jeff Malpas (ed.), The Routledge Companion to Hermeneutics.
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  4. 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.
  5. 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.
  6. Eric S. Nelson (2014). Heidegger, Levinas, and the Other of History. In John E. Drabinski and Eric S. Nelson (ed.), Between Levinas and Heidegger. SUNY. 51-72.
  7. Eric S. Nelson (2014). Language, Nature, and the Self: The Feeling of Life in Kant and Dilthey. In Frank Schalow and Richard VelkleyVelkley (ed.), The Linguistic Dimension of Kant's Thought: Historical and Critical Essays. Northwestern University Press. 263-287.
  8. 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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  9. Giuseppe D'Anna, Helmut Johach & Eric S. Nelson (eds.) (2013). Anthropologie Und Geschichte. Studien Zu Wilhelm Dilthey Aus Anlass Seines 100. Todestages. Königshausen & Neumann.
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  10. Eric S. Nelson (2013). Biological and Historical Life: Heidegger Between Levinas and Dilthey. In S. Campbell & P. Bruno (eds.), The Science, Politics, and Ontology of Life-Philosophy. Bloomsbury. 15.
  11. Eric S. Nelson (2013). Between Nature and Spirit: Naturalism and Anti-Naturalism in Dilthey. In Anthropologie und Geschichte. Studien zu Wilhelm Dilthey aus Anlass seines 100. Todestages.
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  12. 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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  13. Eric S. Nelson (2013). Generativities: Western Philosophy, Chinese Painting, and the Yijing. Orbis Idearum 1 (1):97–104.
  14. Eric S. Nelson (2013). Heidegger and Carnap: Disagreeing About Nothing? In Francois Raffoul & Eric S. Nelson (eds.), The Bloomsbury Companion to Heidegger. Bloomsbury. 2--151.
  15. Eric S. Nelson (2013). Heidegger and Dilthey: A Difference in Interpretation. In Francois Raffoul & Eric S. Nelson (eds.), The Bloomsbury Companion to Heidegger. Bloomsbury. 129.
  16. Eric S. Nelson (2013). Levinas and Asian Thought. Duquesne University Press.
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  17. Eric S. Nelson (2013). Levinas and Kierkegaard: The Akedah, the Dao, and Aporetic Ethics. Journal of Chinese Philosophy 40 (1):164-184.
    In this article, Kierkegaard's depiction of the teleological suspension of the ethical is contrasted with Levinas's articulation of the emergence of the ethical in the Akedah narrative drawing on Jewish, Christian, and Chinese philosophical and religious perspectives. The narrative of Abraham's binding of Isaac illustrates both the distance and nearness between Kierkegaard and Levinas. Both realize that the encounter with God is a traumatic one that cannot be defined, categorized, or sublimated through ordinary ethical reflection or the everyday social-moral life (...)
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  18. Eric S. Nelson (2013). Naturalism and Anti-Naturalism in Nietzsche. Archives of the History of Philosophy and of Social Thought 58:213-227.
    Nietzsche has been associated with naturalism due to his arguments that morality, religion, metaphysics, and consciousness are products of natural biological organisms and ultimately natural phenomena. The subject and its mental life are only comprehensible in relation to natural desires, drives, impulses, and instincts. I argue that such typical natu-ralizing tendencies do not exhaust Nietzsche’s project, since they occur in the context of his critique of “nature” and metaphysical, speculative, and scientific naturalisms. Nie-tzsche challenges otherworldly projections of this-worldly beings, as (...)
     
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  19. 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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  20. Eric S. Nelson (2013). The Complicity of the Ethical: Causality, Karma, and Violence in Buddhism and Levinas. In Levinas and Asian Thought. Duquesne University Press. 99-114.
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  21. Eric S. Nelson (2013). The Question of Resentment in Nietzsche and Confucian Ethics. Taiwan Journal of East Asian Studies 10 (1):17-51.
  22. Francois Raffoul & Eric S. Nelson (eds.) (2013). The Bloomsbury Companion to Heidegger. Bloomsbury.
     
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  23. 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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  24. 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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  25. Eric S. Nelson (2012). Dilthey and Carnap: Empiricism, Life-Philosophy, and Overcoming Metaphysics. Pli: Warwick Journal of Philosophy 23:20–49.
  26. Eric S. Nelson (2012). Demystifying Experience: Nothingness and Sacredness in Heidegger and Chan Buddhism. Angelaki 17 (3):65-74.
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  27. Eric S. Nelson (2012). Heidegger, Misch, and the Origins of Philosophy. Journal of Chinese Philosophy 39 (S1):10-30.
    I explore how Heidegger and his successors interpret philosophy as an Occidental enterprise based on a particular understanding of history. In contrast to the dominant monistic paradigm, I return to the plural thinking of Dilthey and Misch, who interpret philosophy as a European and a global phenomenon. This reflects Dilthey's pluralistic understanding of historical life. Misch developed Dilthey's insight by demonstrating the multiple origins of philosophy as critical life‐reflection in its Greek context and in the historical matrices of ancient India (...)
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  28. Eric S. Nelson (2012). Introduction: Intersections Between Chinese and Western Philosophies. Journal of Chinese Philosophy 39 (S1):5-9.
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  29. Eric S. Nelson (2012). Impure Phenomenology. 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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  30. 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.
  31. Eric S. Nelson (2012). Review of Deborah Cook, Adorno on Nature. [REVIEW] Notre Dame Philosophical Reviews.
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  32. Eric S. Nelson (2012). Traumatic Origins: History, Genealogy, and Violence in Heidegger and Nietzsche. In Alfred Denker Babette Babich (ed.), Heidegger and Nietzsche. Rodopi. 379-390.
     
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  33. Eric S. Nelson (2011). Introduction: Onto-Hermeneutics, Ethics, and Nature in the Yijing. Journal of Chinese Philosophy 38 (3):335-338.
  34. Eric S. Nelson (2011). Individuation, Responsiveness, Translation: Heidegger’s Ethics. In Frank Schalow (ed.), Heidegger, Translation, and the Task of Thinking: Essays in Honor of Parvis Emad. Springer.
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  35. Eric S. Nelson (2011). Kant and China: Aesthetics, Race, and Nature. Journal of Chinese Philosophy 38 (4):509-525.
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  36. Eric S. Nelson (2011). Revisiting the Dialectic of Environment: Nature as Ideology and Ethics in Adorno and the Frankfurt School. Telos 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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  37. Eric S. Nelson (2011). Self-Reflection, Interpretation, and Historical Life in Dilthey. In Hans-Ulrich Lessing, Rudolf A. Makkreel & Riccardo Pozzo (eds.), Recent Contributions to Dilthey’s Philosophy of the Human Sciences.
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  38. Eric S. Nelson (2011). The World Picture and its Conflict in Dilthey and Heidegger. Humana.Mente 18:19–38.
  39. Eric S. Nelson (2011). The Yijing and Philosophy: From Leibniz to Derrida. Journal of Chinese Philosophy 38 (3):377-396.
  40. 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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  41. Eric S. Nelson (2011). What Is Enlightenment: Can China Answer Kant's Question? – By Wei Zhang. Journal of Chinese Philosophy 38 (4):666-669.
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  42. 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.
  43. Eric S. Nelson (2010). Hermeneutics: Schleiermacher and Dilthey. In Alan D. Schrift & Daniel W. Conway (eds.), History of Continental Philosophy: Volume 2; Nineteenth-Century Philosophy: Revolutionary Responses to the Existing Order. Acumen Press.
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  44. 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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  45. Eric S. Nelson (2010). Language and Emptiness in Chan Buddhism and the Early Heidegger. Journal of Chinese Philosophy 37 (3):472-492.
  46. Eric S. Nelson (2010). The Frankfurt School in Exile (Review). Journal of the History of Philosophy 48 (3):406-407.
    Wheatland intends in this work to demythologize the "Frankfurt school" and answer a lacuna by providing a detailed social history of its American exile and reception. He undertakes the first task by distinguishing the "Horkheimer circle" from later portrayals of the continuity and homogeneity of their thought, the mystique of theorizing in the "splendid isolation" of alienated exile, and their significance for the radical politics of the 1960s. Although it is doubtful that many philosophers and theorists believe these myths, and (...)
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  47. Eric S. Nelson (2010). Who is the Other to Me? Levinas, Asymmetrical Ethics and Socio-Political Equality. MonoKL 8:454-466.
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  48. Eric S. Nelson (2009). Buddhist Philosophy: Essential Readings (Review). [REVIEW] H-Buddhism.
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  49. Eric S. Nelson (2009). Leibniz and China: Religion, Hermeneutics, and Enlightenment. Religion in the Age of Enlightenment (RAE) 1: 277-300.
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