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Eric S. Nelson [71]Eric Sean Nelson [25]
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Profile: Eric S. Nelson (University of Massachusetts, Lowell)
  1.  91
    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.  90
    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.  44
    Eric S. Nelson (2013). Generativities: Western Philosophy, Chinese Painting, and the Yijing. Orbis Idearum 1 (1):97–104.
  4.  21
    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.  19
    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.  16
    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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  7.  24
    Eric S. Nelson (2013). The Question of Resentment in Nietzsche and Confucian Ethics. Taiwan Journal of East Asian Studies 10 (1):17-51.
  8. Eric S. Nelson (2011). The World Picture and its Conflict in Dilthey and Heidegger. Humana.Mente 18:19–38.
  9.  13
    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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  10.  78
    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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  11.  12
    Eric S. Nelson (2001). Schleiermacher, Hermenevtika in Neizrekljivo. Phainomena:49-62.
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  12.  4
    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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  13.  9
    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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  14.  4
    Eric Sean Nelson (2003). First Page Preview. Journal of Military Ethics 2 (3).
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  15.  50
    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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  16.  49
    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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  17.  2
    Eric Sean Nelson (2009). Responding to Heaven and Earth. Environmental Philosophy 1 (2):65-74.
    Although the words “nature” and “ecology” have to be qualified in discussing either Daoism or Heidegger, the author argues that a different and potentially helpful approach to questions of nature, ecology, and environmental ethics can be articulated from the works of Martin Heidegger and the early Daoist philosophers Laozi and Zhuangzi . Despite very different cultural contexts and philosophical strategies, they bring into play the spontaneity and event-character of nature while unfolding a sense of how to be responsive to the (...)
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  18. Eric S. Nelson (2007). Disturbing Truth: Art, Finitude, and the Human Sciences in Dilthey. Theory@Buffalo 11:121-142.
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  19.  68
    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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  20.  37
    Eric S. Nelson (2012). Review of Deborah Cook, Adorno on Nature. [REVIEW] Notre Dame Philosophical Reviews.
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  21.  42
    Eric S. Nelson (2011). The Yijing and Philosophy: From Leibniz to Derrida. Journal of Chinese Philosophy 38 (3):377-396.
  22.  52
    Eric S. Nelson (2010). Language and Emptiness in Chan Buddhism and the Early Heidegger. Journal of Chinese Philosophy 37 (3):472-492.
  23.  12
    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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  24.  5
    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.
  25.  3
    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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  26.  40
    Eric S. Nelson (2011). Introduction: Onto-Hermeneutics, Ethics, and Nature in the Yijing. Journal of Chinese Philosophy 38 (3):335-338.
  27.  38
    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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  28.  11
    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.
  29.  10
    Eric S. Nelson (2009). Religious Crisis, Ethical Life, and Kierkegaard’s Critique of Christendom. Acta Kierkegaardiana 4:170-186.
  30.  5
    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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  31.  4
    Eric S. Nelson (2015). Life and World. In Hans-Helmuth Gander Jeff Malpas (ed.), The Routledge Companion to Hermeneutics.
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  32.  9
    Tomáš Tatranský, Sophie Loidolt, Eric Sean Nelson, Lawrence Petch, Rolf Kühn, Yves Mayzaud, Denisa Butnaru, Andreea Parapuf, Jassen Andreev & Adrian Niţţ (2006). Claire Katz & Lara Trout (Ed.), Emmanuel Levinas. Critical Assessments of Leading Philosophers_ (Tomás Tatranský)Thomas Bedorf, Andreas Cremonini (Hrsg.), _Verfehlte Begegnung. Levinas Und Sartre Als Philosophische Zeitgenossen_(Sophie Loidolt)Samuel Moyn, _Origins of the Other: Emmanuel Levinas Between Revelation and Ethics_ (Eric Sean Nelson)Pascal Delhom & Alfred Hirsch (Hrsg.), _Im Angesicht der Anderen. Levinas' Philosophie des Politischen_(Sophie Loidolt)Sharon Todd, _Learning From the Other: Levinas, Psychoanalysis and Ethical Possibilities in Education_(Lawrence Petch)_Michel Henry, Le Bonheur de Spinoza, Suivi De: Etude Sur le Spinozisme de Michel Henry, Par Jean-Michel Longneaux_ (Rolf Kühn)Jean-Francois Lavigne, _Husserl Et la Naissance de la Phénoménologie (1900-1913). Des Recherches Logiques aux Ideen: La Genèse de l'Idéalisme Transcendantal Phénoménologique_ (Yves Mayzaud)Denis Seron, _Objet Et Signification (Denisa Butnaru)Dan Zahavi, Sara Heinämaa and Hans Ruin (Eds.). [REVIEW] Studia Phaenomenologica 6:453-487.
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  33.  36
    Eric Sean Nelson (2008). Questioning Dao: Skepticism, Mysticism, and Ethics in the Zhuangzi. International Journal of the Asian Philosophical Association 1:5-19.
  34.  24
    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.
  35.  6
    Eric S. Nelson (2001). Questioning Practice: Heidegger, Historicity and the Hermeneutics of Facticity. Philosophy Today 44 (Supplement):150-159.
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  36.  25
    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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  37.  23
    Eric S. Nelson (2011). Kant and China: Aesthetics, Race, and Nature. Journal of Chinese Philosophy 38 (4):509-525.
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  38.  4
    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.
  39.  1
    Eric Sean Nelson (2003). Steven Galt Crowell, Husserl, Heidegger, and the Space of Meaning Reviewed By. Philosophy in Review 23 (3):171-173.
  40.  20
    Eric S. Nelson (2004). Schleiermacher on Language, Religious Feeling, and the Ineffable. Epoché: A Journal for the History of Philosophy 8 (2):297-312.
    This paper is about the relevance of the ineffable and the singular to hermeneutics. I respond to standard criticisms of Friedrich Schleiermacher by Karl Barth and Hans-Georg Gadamer in order to clarify his understanding of language, interpretation, and religion. Schleiermacher’s “indicative hermeneutics” is developed in the context of the ethical significance of communication and the ineffable. The notion of trace is employed in order to interpret the paradox of speaking about that which cannot be spoken. The trace is not a (...)
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  41.  20
    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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  42.  32
    Eric Sean Nelson (2009). Review of Lin Ma, Heidegger on East-West Dialogue: Anticipating the Event. [REVIEW] Notre Dame Philosophical Reviews 2009 (3).
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  43.  5
    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.
  44.  2
    Eric S. Nelson (2012). Introduction: Intersections Between Chinese and Western Philosophies. Journal of Chinese Philosophy 39 (S1):5-9.
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  45.  15
    Eric S. Nelson (2009). Levinas and Early Confucian Ethics: Religion, Rituality, and the Sources of Morality. Levinas Studies 4:177-207.
  46.  9
    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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  47.  17
    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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  48.  20
    Eric S. Nelson (2008). The Secular, the Religious, and the Ethical in Kierkegaard and Levinas. In Claudia Welz & Karl Verstrynge (eds.), Despite Oneself: Subjectivity and its Secret in Kierkegaard and Levinas. Turnshare 91--109.
  49.  19
    Eric Sean Nelson (2004). Opening a Mountain and The Koan (Review). [REVIEW] Buddhist-Christian Studies 24:284-288.
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  50.  24
    Eric Sean Nelson (2005). Linguistic Strategies in Daoist Zhuangzi and Chan Buddhism: The Other Way of Speaking. Journal of Chinese Philosophy 32 (4):653–656.
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