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  1. Gavin Rae (2014). Ontology in Heidegger and Deleuze: A Comparative Analysis. Palgrave Macmillan.
     
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  2.  47
    Gavin Rae (2010). Re-Thinking the Human: Heidegger, Fundamental Ontology, and Humanism. [REVIEW] Human Studies 33 (1):23-39.
    This essay engages with Heidegger’s attempt to re-think the human being. It shows that Heidegger re-thinks the human being by challenging the way the human being has been thought, and the mode of thinking traditionally used to think about the human being. I spend significant time discussing Heidegger’s attempt before, in the final section, asking some critical questions of Heidegger’s endeavour and pointing out how his analysis can re-invigorate contemporary attempts to understand the human being.
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  3.  21
    Gavin Rae (2013). Overcoming Philosophy: Heidegger, Metaphysics, and the Transformation to Thinking. [REVIEW] Human Studies 36 (2):235-257.
    Heidegger’s critique of metaphysics is central to his attempt to re-instantiate the question of being. This paper examines Heidegger’s critique of metaphysics by looking at the relationship between metaphysics and thought. This entails an identification of the intimate relationship Heidegger maintains exists between philosophy and metaphysics, an analysis of Heidegger’s critique of this association, and a discussion of his proposal that philosophy has been so damaged by its association with metaphysics that it must be replaced with meditative thinking. It is (...)
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  4.  8
    Gavin Rae (2016). Much Ado About Nothing: The Bergsonian and Heideggerian Roots of Sartre’s Conception of Nothingness. Human Studies 39 (2):249-268.
    The question of nothingness occupies the thinking of a number of philosophers in the first half of the twentieth-century, with three of the most important responses being those of Henri Bergson, Martin Heidegger, and Jean-Paul Sartre. Surprisingly, however, there has been little discussion of their specific comments on nothingness either individually or comparatively. This paper starts to remedy this by suggesting that, while Bergson dismisses nothingness as a pseudo-problem based in a flawed metaphysical understanding, Heidegger, in What is Metaphysics?, claims (...)
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  5.  28
    Gavin Rae (2012). Sartre, Group Formations, and Practical Freedom: The Other in the Critique of Dialectical Reason. Comparative and Continental Philosophy 3 (2):183-206.
    In this essay, I attempt to remedy the relative neglect that has befallen Sartre’s analysis of social relations in the Critique of Dialectical Reason. I show that, contrary to the interpretation of certain commentators, Sartre’s analysis of social relations in this text does not contradict his earlier works. While his early work focuses on individual-to-individual social relations, the Critique of Dialectical Reason complements this by focusing on the way various group formations constrain or enhance the individual’s practical freedom. To outline (...)
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  6.  74
    Gavin Rae (2010). Kierkegaard, the Self, Authenticity and the Teleological Suspension of the Ethical. Critical Horizons 11 (1):75-97.
    In Fear and Trembling Kierkegaard outlines and defends a faith-based religious ethic, belief in which justifies transgressing the universal ethical norms of the community. In contrast to certain commentators who maintain that Kierkegaard’s argument is about the individual’s relation to God, I understand that this aspect of Kierkegaard’s argument is only important because he maintains that faith in God is a necessary aspect of authentic being. Thus, I argue that Kierkegaard’s argument is about the role faith plays in the formation (...)
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  7. Gavin Rae (2011). Realizing Freedom: Hegel, Sartre, & the Alienation of Human Being. Palgrave Macmillan.
  8.  41
    Gavin Rae (2009). Sartre the Other: Conflict, Conversion, Language the We. Sartre Studies International 15 (2):54-77.
    Sartre's phenomenological ontology discloses that understanding consciousness and its mode of being requires an analysis of its relation with other consciousnesses. The primordial manner in which the Other relates to consciousness is through the look. Sartre claims that consciousness tends to adopt a pre-reflective fundamental project that leads it to view the Other as a threat to its pure subjective freedom. This creates a conflictual social relation in which each consciousness tries to objectify the Other to maintain its subjective freedom. (...)
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    Gavin Rae (2014). The Philosophical Roots of Donna Haraway’s Cyborg Imagery: Descartes and Heidegger Through Latour, Derrida, and Agamben. Human Studies 37 (4):505-528.
    The purpose of this paper is to highlight some of the main philosophical roots of Donna Haraway’s thinking, an issue she rarely discusses and which is frequently ignored in the literature, but which will allow us to not only better understand her thinking, but also locate it within the philosophical tradition. In particular, it suggests that Haraway’s thinking emanates from a Cartesian and Heideggerian heritage whereby it, implicitly, emanates from Heidegger’s destruction of metaphysical anthropocentrism to critique the divisions between human, (...)
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  10.  24
    Gavin Rae (2012). Hegel, Alienation, and the Phenomenological Development of Consciousness. International Journal of Philosophical Studies 20 (1):23-42.
    Abstract While it has long been recognized that the concept ?alienation? plays a crucial role in Hegel?s Phenomenology of Spirit and indeed his overall philosophical project, too often commentators simply note its importance without providing an in-depth discussion of this important concept. I aim to remedy this by providing an extended discussion of the role that alienation plays in the phenomenological development of consciousness. To do so, I first, briefly, outline the project that Hegel undertakes in the Phenomenology of Spirit, (...)
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  11.  18
    Gavin Rae, Hegel, Sartre, & the Ontological Structure of Consciousness.
    This thesis provides a comparative analysis of the different ways Hegel and Sartre understand that consciousness can be alienated. Because understanding the various ways Hegel and Sartre hold that consciousness can be alienated is not possible without first understanding what each thinker understands by consciousness, I first identify and outline the different ways Hegel and Sartre conceptualise consciousness’s ontological structure before identifying the various ways each thinker understands that consciousness can be alienated. The general argument developed shows that while Hegel (...)
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  12.  11
    Gavin Rae (2014). Traces of Identity In Deleuze's Differential Ontology. International Journal of Philosophical Studies 22 (1):86-105.
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  13.  17
    Gavin Rae (2010). Marcuse, Aesthetics, and the Logic of Modernity. Epoché: A Journal for the History of Philosophy 14 (2):383-398.
    Herbert Marcuse is a thinker associated with one of the most radical and totalising critiques of modernity ever produced. Marcuse maintains that contemporary capitalist society is a one-dimensional prison that is capable of perpetuating itself by incorporating any criticism into its logic. Despite this totalisation, Marcuse insists that the realm of aesthetics is capable of escaping the logic of modern capitalism and establishing an alternative society that is grounded in an alternative non-repressive logic. However, it is argued that not only (...)
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  14.  7
    Gavin Rae (2010). Alienation, Authenticity and the Self. History of the Human Sciences 23 (4):21-36.
    While many commentators have held that the concept ‘alienation’ is of crucial importance when attempting to understand human existence, others have held that it is an inherently empty concept that we should abandon. In this article, I refute the latters’ charge by showing that each conception of ‘alienation’ is underpinned by a normative ontological conception of the preferable, or authentic, self and show that the concept ‘alienation’ has ethical, existential and socio-political uses. From this I conclude that, when properly understood, (...)
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  15. Gavin Rae (2015). Authoritarian and Anthropocentric. Critical Horizons 16 (1):27-51.
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