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  1.  63
    Frederick A. Olafson (1994). Heidegger la Wittgenstein or 'Coping' with Professor Dreyfus. Inquiry 37 (1):45 – 64.
  2.  3
    Frederick A. Olafson (1991). Heidegger and the Philosophy of Mind. Philosophical Review 100 (3):524-529.
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  3. Frederick A. Olafson (1998). Heidegger and the Ground of Ethics: A Study of Mitsein. Cambridge University Press.
    Written by one of the pre-eminent interpreters of Heidegger, this book is an important statement about the basis of human sociability that is a major contribution to the continuing debates about Heidegger in particular, and ethics in general. Existential philosophy is often thought to promote moral nihilism in which everything is permitted. This book demonstrates that, in the case of Martin Heidegger, any such accusation is unjust. On the contrary, Heidegger thought seriously about the implications of human co-existence, and this (...)
     
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  4.  11
    Frederick A. Olafson (1962). The Quest for Being, and Other Studies in Naturalism and Humanism. [REVIEW] Journal of Philosophy 59 (13):355-359.
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  5.  10
    Frederick A. Olafson (1966). Equality in Political Philosophy. [REVIEW] Journal of Philosophy 63 (16):465-469.
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  6.  9
    Frederick A. Olafson (1977). Pragmatism and the Tragic Sense of Life. [REVIEW] Journal of Philosophy 74 (3):172-176.
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  7.  13
    Frederick A. Olafson (1972). Elements for an Ethic. [REVIEW] Journal of Philosophy 69 (12):336-339.
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  8.  80
    Frederick A. Olafson (1954). Skepticism and Animal Faith. Journal of Philosophy 51 (2):42-46.
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  9.  10
    Frederick A. Olafson (1986). On the Uses of the Humanities. Teaching Philosophy 9 (2):162-163.
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  10.  2
    Alexander Ne Hamas, Frederick A. Olafson & Hector-Neri Castaneda (1975). Plato on the Imperfection of the Sensible World. American Philosophical Quarterly 12 (2).
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  11.  1
    Frederick A. Olafson (1979). The Dialectic of Action: A Philosophical Interpretation of History and the Humanities. University of Chicago Press.
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  12.  11
    Frederick A. Olafson (1994). Individualism, Subjectivity, and Presence: A Response to Taylor Carman. Inquiry 37 (3):331 – 337.
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  13.  39
    Frederick A. Olafson (1988). Moral Relationships in the Fiction of Henry James. Ethics 98 (2):294-312.
  14.  19
    Frederick A. Olafson (1994). Comments on Sources of the Self by Charles Taylor. [REVIEW] Philosophy and Phenomenological Research 54 (1):191 - 196.
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  15.  49
    Frederick A. Olafson (1953). A Note on Perceptual Illusion. Journal of Philosophy 50 (April):274-277.
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  16.  66
    Frederick A. Olafson (2001). Naturalism and the Human Condition: Against Scientism. Routledge.
    Naturalism and the Human Condition is a compelling account of why naturalism, or the "scientific world-view" cannot provide a full account of who and what we are as human beings. Drawing on sources including Heidegger, Merleau-Ponty, Husserl and Sartre, Olafson exposes the limits of naturalism and stresses the importance of serious philosophical investigation of human nature.
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  17.  23
    Frederick A. Olafson (1997). Oneself as Another. International Studies in Philosophy 29 (4):137-138.
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  18.  38
    Frederick A. Olafson (1998). Being, Truth, and Presence in Heidegger's Thought. Inquiry 41 (1):45 – 64.
    Although the status of the concept of being in Heidegger's thought is still the subject of controversy, textually it is quite clear that he held the fundamental character of being to be presence. Accordingly, this paper is not concerned to show that this was indeed Heidegger's conception of being. Instead, it undertakes to make a philosophical case for the prima facie paradoxical thesis that being is presence. It does so by first taking up Heidegger's account of truth in which it (...)
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  19.  25
    Frederick A. Olafson (1995). What is a Human Being?: A Heideggerian View. Cambridge University Press.
    This broad, ambitious study is about human nature, but human nature treated in a way quite different from the scientific account that influences so much of contemporary philosophy. Drawing on certain basic ideas of Heidegger the author presents an alternative to the debate waged between dualists and materialists in the philosophy of mind that involves reconceiving the way we usually think about 'mental' life. Olafson argues that familiar contrasts between the 'physical' and the 'psychological' break down under closer scrutiny. They (...)
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  20.  18
    Frederick A. Olafson (1985). Modern French Philosophy. International Studies in Philosophy 17 (3):101-102.
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  21.  23
    Frederick A. Olafson (1994). Brain Dualism. Inquiry 37 (2):253-265.
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  22. Frederick A. Olafson (1967). Principles and Persons. Baltimore, Johns Hopkins Press.
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  23.  24
    Frederick A. Olafson (1996). Heidegger on Presence: A Reply. Inquiry 39 (3 & 4):421 – 426.
    Taylor Carman has argued that the passages I submitted to him as proof that Heidegger identifies being with presence are really just his characterizations of a metaphysical conception of being that he repudiates. I show that he has misread these passages and has misunderstood the nature of the continuity that Heidegger himself recognizes between the views of Kant which are under discussion in the texts from which these passages are drawn and his own (Heidegger's) position which finds expression in them. (...)
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  24.  10
    Frederick A. Olafson (1956). Meta-Ethics and the Moral Life. Philosophical Review 65 (2):159-178.
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  25.  6
    Mary Warnock & Frederick A. Olafson (1969). Principles and Persons: An Ethical Interpretation of Existentialism. Philosophical Quarterly 19 (75):169.
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  26.  7
    Frederick A. Olafson (1988). Time and Narrative. International Studies in Philosophy 20 (3):141-142.
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  27.  26
    Frederick A. Olafson (2000). Heidegger?S Thought and Nazism. Inquiry 43 (3):271 – 288.
    This article rejects the idea that Heidegger's Nazism derives from his philosophical thought. No connection has convincingly been shown to hold between the ontological apparatus of Being and Time and any political orientation. The elaboration of the concept of being in the later work needs to be understood as Heidegger's own reaction to the activism of his earlier thought which in the absence of any principle of respect for other human beings could provide no moral basis for resistance to Nazi (...)
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  28.  23
    Frederick A. Olafson (1999). Philipse on Heidegger on Being. Inquiry 42 (3 & 4):475 – 485.
    Philipse's interpretation of Heidegger's concept of being is fundamentally mistaken. It treats that concept as an amalgam of themes drawn from Aristotle, Husserl, Kant and Hegel with no hint of the utterly different ontology of the human subject that is Heidegger's most original contribution. Heidegger emerges incongruously as a transcendental philosopher a la Kant and the world is supposed to be constituted by the meaning-giving activity of a transcendental subject. As a result, the whole conception of human being as Dasein (...)
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  29.  21
    Frederick A. Olafson (1975). Husserl's Theory of Intentionality in Contemporary Perspective. Noûs 9 (1):73-83.
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  30.  15
    Frederick A. Olafson (1954). Book Review:Existential Psychoanalysis. Jean-Paul Sartre; Existentialism and the Modern Predicament. F. H. Heinemann; Christianity and Existentialism. J. M. Spier. [REVIEW] Ethics 64 (4):317-.
  31.  18
    Frederick A. Olafson (1966). Thomas Hobbes and the Modern Theory of Natural Law. Journal of the History of Philosophy 4 (1):15-30.
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  32.  11
    Frederick A. Olafson (2000). Pathmarks. Philosophical Review 109 (2):299-302.
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  33. Frederick A. Olafson (1970). Narrative History and the Concept of Action. History and Theory 9 (3):265.
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  34.  16
    Frederick A. Olafson (1980). Freedom and Independence: A Study of the Political Ideas of Hegel's "Phenomenology of Mind". Journal of the History of Philosophy 18 (3):361-362.
  35.  14
    Frederick A. Olafson (1994). Brain Dualism. Inquiry 37 (2):253 – 265.
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  36.  13
    Frederick A. Olafson (1990). Habermas as a Philosopher:The Theory of Communicative Action. Jurgen Habermas. Ethics 100 (3):641-.
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  37.  15
    Frederick A. Olafson (1972). Interpretation and the Dialectic of Action. Journal of Philosophy 64 (20):718-734.
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  38. Frederick A. Olafson (1973). Ethics and Twentieth Century Thought. Englewood Cliffs, N.J.,Prentice-Hall.
     
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  39.  10
    Frederick A. Olafson (1975). Consciousness and Intentionality in Heidegger's Thought. American Philosophical Quarterly 12 (2):91 - 103.
  40.  12
    Robert Paul Wolff & Frederick A. Olafson (1974). Correspondence. Philosophy and Public Affairs 3 (2):227-231.
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  41. Frederick A. Olafson (1967). Jean-Paul Sartre. In Paul Edwards (ed.), The Encyclopedia of Philosophy. New York, Macmillan 7--287.
     
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  42.  10
    Frederick A. Olafson (1955). Existentialism, Marxism, and Historical Justification. Ethics 65 (2):126-134.
  43. Frederick A. Olafson (1977). The School and Society: Reflections on John Dewey's Philosophy of Education. In Steven M. Cahn (ed.), New Studies in the Philosophy of John Dewey. Published for the University of Vermont by the University Press of New England 172--204.
     
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  44.  3
    Frederick A. Olafson (1968). Philosophy and the Humanities. The Monist 52 (1):28-45.
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  45.  7
    Frederick A. Olafson (1993). Book Review:Sartre's Political Theory William L. McBride. [REVIEW] Ethics 103 (4):820-.
  46.  7
    Frederick A. Olafson (1959). A Reply to Mr. Taylor. Philosophical Review 68 (3):373-379.
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  47. Frederick A. Olafson (1964). Essence and Concept in Natural Law Theory. In Sidney Hook (ed.), Law and Philosophy. [New York]New York University Press
     
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  48.  6
    Frederick A. Olafson (1973). Democracy, "High Culture," and the Universities. Philosophy and Public Affairs 2 (4):385-406.
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  49.  1
    Frederick A. Olafson (1986). Hermeneutics: "Analytical" and "Dialectical". History and Theory 25:28.
    A new hermeneutical theory is needed that will avoid both the "analytical" fixation on the epistemic functions of the historian and the "dialectical" tendency to "ontologize" interpretation to the point where questions of truth in the sense of fidelity to the past become increasingly marginal. The prospects for such a theory are not particularly good. We do not have what would be required to reconcile these ways of thinking about interpretation. That would be a new and more powerful way of (...)
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  50.  1
    Frederick A. Olafson (1990). “Human Sciences” or “Humanities”: The Case of Literature. Midwest Studies in Philosophy 15 (1):183-193.
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