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Alastair Hannay [77]A. H. Hannay [28]A. Hannay [2]Alasdair Hannay [1]
  1.  19
    Alastair Hannay (1971). Mental Images: A Defense. Allen & Unwin.
    Reissue from the classic Muirhead Library of Philosophy series (originally published between 1890s - 1970s).
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  2. Søen Kierkegaard, Victor Eremita & Alastair Hannay (1992). Either/or a Fragment of Life. Monograph Collection (Matt - Pseudo).
     
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  3. A. Hannay (1977). Proximality as a Mark of the Mental. In Gilbert Ryle (ed.), Contemporary Aspects of Philosophy. Oriel Press 132.
     
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  4. Søen Kierkegaard & Alastair Hannay (1996). Papers and Journals a Selection. Monograph Collection (Matt - Pseudo).
     
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  5.  12
    Alastair Hannay (1982). Kierkegaard. Routledge.
    This book is available either individually, or as part of the specially-priced Arguments of the Philosphers Collection.
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  6.  26
    Alastair Hannay (1995). Two Ways of Coming Back to Reality: Kierkegaard and Lukács. History of European Ideas 20 (1-3):161-166.
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  7.  1
    A. Hannay & G. D. Marino (1999). The Cambridge Companion to Kierkegaard (S. Bates). Philosophical Books 40 (1):106-108.
    Each volume of this series of Companions to major philosophers contains specially-commissioned essays by an international team of scholars, together with a substantial bibliography, and will serve as a reference work for students and non-specialists. The contributors to this Companion probe the full depth of Kierkegaard's thought revealing its distinctive subtlety. The topics covered include Kierkegaard's views on art and religion, ethics and psychology, theology and politics, and knowledge and virtue. Much attention is devoted to the pervasive influence of Kierkegaard (...)
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  8.  30
    Alastair Hannay (1995). Conscious Episodes and Ceteris Paribus. The Monist 78 (4):447-463.
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  9.  20
    Alastair Hannay (2010). The Religious Stance. The Philosophers' Magazine 50 (50):60-61.
    How we share the world, what conceptual framework might allow us to grasp the sharing, once the bleak world-in-itself is unavailable and all we have are our personalised worlds, remains a total mystery. Science can get along quite well without solving it, but cosmologists need to take it seriously. For philosophers, however, that the world we take for granted is a conceptual mess poses a problem.
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  10.  25
    Alastair Hannay (2003). Kierkegaard and Philosophy: Selected Essays. Routledge.
    Kierkegaard and Philosophy makes many of the most important papers on Kierkegaard available in one place for the first time. These seventeen essays, written over a period of over twenty years, have all been substantially revised or specially prepared for this collection, with a new introduction by the author. In the first part, Alastair Hannay concentrates on Kierkegaard's central philosophical writings, offering closely text-based accounts of the slient concepts Kierkegaard uses. The second part shows the relevance of other thinkers' treatments (...)
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  11.  13
    Andrew Feenberg & Alastair Hannay (eds.) (1995). Technology and the Politics of Knowledge. Indiana University Press.
    "This fine collection of essays from a diverse group of authors expounding on a wide variety of subjects presents a generous sampling of the new philosophy of technology." —Choice "... informative, original, and provocative.... Many of the writers are major players in defining the contested political terrain of cultural, science, and technology studies as well as critical theory and Heidegger studies." —Gerald Doppelt.
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  12.  13
    Alastair Hannay (2005). Securing a Homeland. The Philosophers' Magazine 30:17-21.
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  13.  83
    Alastair Hannay (1973). To See a Mental Image. Mind 82 (April):161-262.
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  14.  61
    Alastair Hannay (1990). Human Consciousness. Routledge.
    CHAPTER I The Problem I have been accused of denying consciousness, but I am not conscious of having done so. Consciousness is to me a mystery, ..
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  15.  10
    A. H. Hannay (1941). Action. Proceedings of the Aristotelian Society 42:141 - 150.
  16.  8
    Alastair Hannay (1990). Solitary Souls and Infinite Help: Kierkegaard and Wittgenstein. History of European Ideas 12 (1):41-52.
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  17.  9
    Alastair Hannay (2009). Don't Mention It. The Philosophers' Magazine 44:69-73.
    How we share the world, what conceptual framework might allow us to grasp the sharing, once the bleak world-in-itself is unavailable and all we have are our personalised worlds, remains a total mystery. Science can get along quite well without solving it, but cosmologists need to take it seriously. For philosophers, however, that the world we take for granted is a conceptual mess poses a problem.
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  18.  1
    A. H. Hannay (1929). III.—Primary and Secondary Qualities. Proceedings of the Aristotelian Society 29 (1):51-66.
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  19.  1
    A. H. Hannay (1948). IV.—Is Art Subjective? Proceedings of the Aristotelian Society 48 (1):29-36.
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  20.  1
    A. H. Hannay (1931). III.—Morality in Art. Proceedings of the Aristotelian Society 31 (1):37-54.
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  21.  1
    A. H. Hannay (1940). X.—Religion, Morality and Philosophy. Proceedings of the Aristotelian Society 40 (1):245-254.
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  22.  38
    Alastair Hannay (1970). Wollheim and Seeing Black on White as a Picture. British Journal of Aesthetics 10 (2):107-118.
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  23.  15
    Alastair Hannay (1998). Kierkegaard: The Pathologist. Enrahonar: Quaderns de Filosofía 29:109-114.
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  24.  20
    Alastair Hannay (1994). Comments on Honderich, Sprigge, Dreyfus and Rubin, and Elster. Synthese 98 (1):95-112.
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  25.  27
    Alastair Hannay (2011). Review of Clare Carlisle, Kierkegaard's Fear and Trembling: A Reader's Guide. [REVIEW] Notre Dame Philosophical Reviews 2011 (2).
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  26.  10
    A. H. Hannay (1929). Seventh International Congress of Philosophy. The Monist 39 (4):639-639.
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  27.  5
    Alastair Hannay (1996). Basic Despair in The Sickness Unto Death. Kierkegaard Studies Yearbook 1996 (1):15-32.
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  28.  2
    Alasdair Hannay (1996). Paradigmatic Despair and the Quest for a Kierkegaard Anthropology. Kierkegaard Studies Yearbook 1:149-163.
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  29.  14
    Alastair Hannay (2013). The Literary Kierkegaard by Eric Ziolkowski (Review). Journal of the History of Philosophy 51 (3):498-499.
    Can Wolfram’s Parzifal shed light on Kierkegaard’s three (and more) stages? Can the fact that Cervantes or Jean Paul is a common reference for both Thomas Carlyle and Kierkegaard shed light on either of the latter? Some might claim that by widening the lens of comparative literature we tend to lose sight of what is singular in great writers. Professor Ziolkowski’s readers can come to their own conclusions in the present case, but before doing so, or even if they refrain, (...)
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  30.  29
    Alastair Hannay (2000). Kierkegaard and What We Mean by 'Philosophy'. International Journal of Philosophical Studies 8 (1):1 – 22.
    Against influential views to the contrary, notably formulated in Henry Allison's 'Christianity and Nonsense', it is argued that Kierkegaard's Concluding Unscientific Postscript is not in itself, as a whole or in any part, an elaborate joke. The work contains a serious though negative argument designed to locate the place of faith in relation to reason. Given that the text itself makes claims on our reason in this way but that its pseudonymous author is a self-styled humorist, the question of where (...)
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  31.  4
    Alastair Hannay (2011). Kierkegaard: Past or Present? Graduate Faculty Philosophy Journal 32 (2):345-361.
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  32.  19
    Alastair Hannay (1987). The Claims of Consciousness: A Critical Survey. Inquiry 30 (December):395-434.
    This article selectively surveys recent work touching consciousness. It discusses some recent arguments and positions with a view to throwing light on a working principle of much influential philosophical psychology, namely that the first?person point of view is theoretically redundant. The discussion is divided under a number of headings corresponding to specific functions that have been attributed to the first?person viewpoint, from the experience of something it is like to undergo physical processes, to the presence of selfhood, mental substance, meaning, (...)
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  33.  9
    Alastair Hannay (1975). Giving the Sceptic a Good Name. Inquiry 18 (4):409 – 436.
    The word 'sceptic' usually refers to a theoretical figure whose philosophical importance lies exclusively in his challenge to any attempt to justify the belief in the possibility of knowledge. But the label was once applied to living persons - the so-called Pyrrhonists - whose scepticism encompassed a way of life. Following Sextus Empiricus's portrayal of the Pyrrhonists, Arne Naess has provided comprehensive arguments both in rebuttal of the frequent claims either that scepticism is logically inconsistent or that at least it (...)
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  34.  3
    Alastair Hannay (1997). Nietzsche and Naturalism. The European Legacy 2 (4):647-652.
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  35.  2
    Alastair Hannay (2015). Actual Consciousness by Ted Honderich Oxford: Oxford University Press, 2014, Pp. Xv + 402, £30 ISBN 978-0-19-871438-5. Philosophy 90 (2):317-328.
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  36.  3
    Alastair Hannay (1975). Ii. A Kind of Philosopher: Comments in Connection with Some Recent Books on Kierkegaard. Inquiry 18 (3):354 – 365.
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  37.  14
    A. H. Hannay (1954). The Concept of Art for Art's Sake. Philosophy 29 (108):44 - 53.
    THE cult of “art for art's sake,” which had a great vogue at the end of the last century, was, in pictorial art, set aside, or rather absorbed between the two wars by other cults of a similar nature, such as the cult of pure form, of plastic form, of cubism, and these in their turn have been pushed into the background by the sinister spectre of the unconscious. There are genuine problems behind these cults, and they are by no (...)
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  38.  5
    Alastair Hannay (1971). Book Reviews. [REVIEW] British Journal of Aesthetics 11 (3):296-301.
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  39.  10
    A. H. Hannay (1947). Is Art Subjective? Proceedings of the Aristotelian Society 48:29 - 36.
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  40.  11
    Alastair Hannay (1964). Was Wittgenstein a Psychologist? (II). Inquiry 7 (1-4):379-386.
    The author criticizes mr bogan's article entitled "was wittgenstein a psychologist?" by arguing that mr bogan's non-Psychologistic account of certain of wittgenstein's writings does not require the interpretations which he gave to them. (staff).
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  41.  4
    Alastair Hannay (2000). Sketches of Landscapes. Philosophy and Phenomenological Research 61 (1):230-232.
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  42.  10
    Alastair Hannay (1985). II. Hamlet Without the Prince of Denmark Revisited: Pörn on Kierkegaard and the Self. Inquiry 28 (1-4):261-271.
    Ingmar Pörn (Inquiry 27 [1984], nos. 2?3) claims that certain ideas of Kierkegaard's can illuminate a notion of the self articulated in action?theoretical terms. Through a reconstruction of Kierkegaard's concept of despair, couched in these terms, Pörn aims to show how these ideas can contribute to the study of the self. Because he misconstrues an important distinction in Kierkegaard's account of selfhood, Pörn fails to show this. It remains uncertain what use the study of the self would have for Kierkegaard's (...)
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  43.  10
    Alastair Hannay (2007). Review of Edward F. Mooney, On Søren Kierkegaard: Dialogue, Polemics, Lost Intimacy, and Time. [REVIEW] Notre Dame Philosophical Reviews 2007 (12).
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  44.  7
    A. H. Hannay (1935). Is the Imagination Creative? Proceedings of the Aristotelian Society 36:109 - 130.
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  45.  7
    Alastair Hannay (1972). Freedom and Plastic Control. Canadian Journal of Philosophy 2 (2):277 - 296.
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  46. Alastair Hannay (1985). HA Nielsen, Where the Passion Is: A Reading of Kierkegaard's Philosophical Fragments Reviewed By. Philosophy in Review 5 (2):71-74.
     
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  47.  1
    Alastair Hannay (1972). Mental Illness and thelebensweltA Discussion of Maurice Natanson (Ed.),Psychiatry and Philosophy∗. Inquiry 15 (1-4):208-230.
  48.  6
    A. H. Hannay (1944). Analysis of Wickedness. Proceedings of the Aristotelian Society 45:59 - 70.
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  49.  6
    J. M. Thorburn, A. H. Hannay & P. Leon (1934). Symposium: Artistic Form and the Unconscious. Aristotelian Society Supplementary Volume 13:119 - 158.
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  50.  6
    A. H. Hannay, H. Wildon Carr & T. P. Nunn (1924). Symposium: The Subject-Object Relation in the Historical Judgment. Proceedings of the Aristotelian Society 25:267 - 288.
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