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Gregory Fried [9]Greg Fried [3]
  1. Gregory Fried (2014). Retrieving Phronêsis: Heidegger on the Essence of Politics. Continental Philosophy Review 47 (3-4):293-313.
    To be human is to be in the world with others, and so what it means to be goes to the root of ethical and political life. One would have to be exceptionally obtuse not to recognize that this age, which we now share as a planetary humanity, is indeed in crisis, despite all our apparent progress if not because of it: the economic and political upheavals that threaten to throw whole regions into uproar, the shifts in climate that threaten (...)
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  2. Gregory Fried (2013). Heidegger, Politics and Us Towards a Polemical Ethics. Philosophy and Social Criticism 39 (9):863-875.
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  3. Gregory Fried (2013). Introduction to Metaphysics. In Francois Raffoul & Eric S. Nelson (eds.), The Bloomsbury Companion to Heidegger. Bloomsbury. 207.
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  4. Greg Fried (2011). Re-Reading-Amartya Sen,'The Impossibility of a Paretian Liberal'(1970). Philosophical Papers 40 (1):129.
     
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  5. Greg Fried (2011). What is the Philosophical Significance of Sen's 'Liberal Paradox'? Philosophical Papers 40 (1):129-147.
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  6. Gregory Fried (2011). A Letter to Emmanuel Faye. Philosophy Today 55 (3):219-252.
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  7. Greg Fried (2010). Teaching Arrow's Theorem. Teaching Philosophy 33 (2):173-186.
    Amartya Sen has recently urged that political philosophers pay attention to social choice theory in their deliberations about justice. However, despite its merits, social choice theory is not standardly part of undergraduate political philosophy. One difficulty is that it involves symbolic logic and difficult concepts. We can reduce this challenge by making the material no harder than it needs to be. I consider the standard proof of Arrow’s Theorem, a seminal result. Kenneth Arrow does not explicate the role of the (...)
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  8. Gregory Fried (2007). Where’s the Point?: Slavoj Žižek and the Broken Sword. International Journal of Žižek Studies 1 (4).
    While Žižek is right to assert both that Heidegger’s political engagement must be confronted as a genuine philosophical challenge and that our modern predicament demands new thinking, I argue that Žižek is wrong to claim that Heidegger made the right step in 1933, even if in the wrong direction. Using the same story as Žižek, G. K. Chesterton’s “The Sign of the Broken Sword,” I argue that Žižek’s sword is also broken, because in the absence of a “big Other,” it (...)
     
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  9. Gregory Fried (2005). Ethics and Finitude: Heideggerian Contributions to Moral Philosophy. [REVIEW] Continental Philosophy Review 38 (1-2):131-135.
    This essay applies elements of Heidegger thought to ethics as a practical discipline. The radical finitude of human existence is not only an ontological matter; it is also located in the moral life, in the ways we come to "be" ethically. Moral values are shown to be responses to finite limit-conditions and to be finite themselves in their appropriation and performance. The notion of being-in-the-world is used to show that the moral sphere cannot be understood as an "objective" or a (...)
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  10. Richard F. H. Polt, Gregory Fried & Martin Heidegger (2001). A Companion to Heidegger's Introduction to Metaphysics. Monograph Collection (Matt - Pseudo).
     
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  11. Gregory Fried (2000). Heidegger's Polemos From Being to Politics. Monograph Collection (Matt - Pseudo).
     
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  12. Gregory Fried (1991). Heidegger's “Polemos”. Journal of Philosophical Research 16:159-195.
    Despite the rekindling of an often bitter debate as to the meaning of Martin Heidegger’s involvement with National Socialism, little has been done to address afresh the texts themselves of the period in question and the problematic to which Heidegger conceived he was applying himself. Defying Enlightenment universalism, Heidegger asserts that meaningful human existence requires a belonging in a particular historical community whose integrity must be sustained in what he calls “Auseinandersetzung,”---confrontation. This paper attempts to show how “Auseinandersetzung,” itself Heidegger’s (...)
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