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  1. Hubert L. Dreyfus & Sean D. Kelly, Notes on Embodiment in Homer: Reading Homer on Moods and Action in the Light of Heidegger and Merleau-Ponty.
    Homer has a unique understanding of the body. On his view the body is that by means of which we are subject to moods, and moods are what attune us to our situation. Being attuned to a situation, in turn, opens us to the various ways things and people can be engaging. We agree with Homer that this receptivity is evident throughout our entire existence. It characterizes everything from our basic bodily skills for coping with objects and people to our (...)
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  2. Hubert L. Dreyfus (forthcoming). Foucault et la psychothérapie. Revue Internationale de Philosophie.
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  3. Hubert L. Dreyfus (forthcoming). Heidegger's Critique of the Husserl/Searle Account of Intentionality. Social Research.
  4. Hubert L. Dreyfus & Stuart E. Dreyfus (forthcoming). Putting Computers in Their Place. Social Research.
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  5. Hubert L. Dreyfus & J. -Ph Jazé (forthcoming). Husserl Et Les Sciences Cognitives. Les Etudes Philosophiques.
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  6. Hubert L. Dreyfus & J. -Ph Jazé (forthcoming). L'épiphénoménologie de Husserl. Les Etudes Philosophiques.
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  7. Hubert L. Dreyfus (2012). A History of First Step Fallacies. Minds and Machines 22 (2):87-99.
    In the 1960s, without realizing it, AI researchers were hard at work finding the features, rules, and representations needed for turning rationalist philosophy into a research program, and by so doing AI researchers condemned their enterprise to failure. About the same time, a logician, Yehoshua Bar-Hillel, pointed out that AI optimism was based on what he called the “first step fallacy”. First step thinking has the idea of a successful last step built in. Limited early success, however, is not a (...)
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  8. Hubert L. Dreyfus (2011). All Things Shining: Reading the Western Classics to Find Meaning in a Secular Age. Free Press.
    Our contemporary nihilism -- Homer's polytheism -- From Aeschylus to Augustine : monotheism on the rise -- From Dante to Kant : the attractions and dangers of autonomy -- Fanaticism, polytheism, and Melville's "evil art" -- David Foster Wallace's nihilism -- Conclusion : lives worth living in a secular age.
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  9. Hubert L. Dreyfus (2011). Superando El Mito de Lo Mental: Lo Que la Fenomenología de la Pericia Cotidiana Puede Aportar a Los Filósofos. In. In David Pérez Chico, Rodríguez Suárez & Luisa Paz (eds.), Explicar y Comprender. Plaza y Valdés. 199--230.
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  10. Hubert L. Dreyfus (2009). Comments on Jonathan Lear's Radical Hope (Harvard: 2006). Philosophical Studies 144 (1):63 - 70.
    Cultural devastation, and the proper response to it, is the central concern of "Radical Hope". I address an uncertainty in Lear's book, reflected in a wavering over the difference between a culture's way of life becoming impossible and its way of life becoming unintelligible. At his best, Lear asks the radical ontological question: when the cultural collapse is such that the old way of life has become not only impossible but retroactively unimaginable,—when nothing one can do (or did) makes sense (...)
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  11. Hubert L. Dreyfus (2007). Response to McDowell. Inquiry 50 (4):371 – 377.
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  12. Hubert L. Dreyfus (2007). Reply to Romdenh-Romluc. In Thomas Baldwin (ed.), Reading Merleau-Ponty: On Phenomenology of Perception. Routledge.
     
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  13. Hubert L. Dreyfus (2007). The Return of the Myth of the Mental. Inquiry 50 (4):352 – 365.
    McDowell's claim that "in mature human beings, embodied coping is permeated with mindedness",1 suggests a new version of the mentalist myth which, like the others, is untrue to the phenomenon. The phenomena show that embodied skills, when we are fully absorbed in enacting them, have a kind of non-mental content that is non-conceptual, non-propositional, non-rational and non-linguistic. This is not to deny that we can monitor our activity while performing it. For solving problems, learning a new skill, receiving coaching, and (...)
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  14. Hubert L. Dreyfus (2007). Why Heideggerian Ai Failed and How Fixing It Would Require Making It More Heideggerian. Philosophical Psychology 20 (2):247 – 268.
  15. Hubert L. Dreyfus & Sean D. Kelly (2007). Heterophenomenology: Heavy-Handed Sleight-of-Hand. [REVIEW] Phenomenology and the Cognitive Sciences 6 (1-2):45-55.
    We argue that heterophenomenology both over- and under-populates the intentional realm. For example, when one is involved in coping, one’s mind does not contain beliefs. Since the heterophenomenologist interprets all intentional commitment as belief, he necessarily overgenerates the belief contents of the mind. Since beliefs cannot capture the normative aspect of coping and perceiving, any method, such as heterophenomenology, that allows for only beliefs is guaranteed not only to overgenerate beliefs but also to undergenerate other kinds of intentional phenomena.
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  16. Hubert L. Dreyfus (2006). Overcoming the Myth of the Mental. Topoi 25 (1-2):43-49.
    Can we accept John McDowell’s Kantian claim that perception is conceptual “all the way out,” thereby denying the more basic perceptual capacities we seem to share with prelinguistic infants and higher animals? More generally, can philosophers successfully describe the conceptual upper floors of the edifice of knowledge while ignoring the embodied coping going on on the ground floor? I argue that we shouldn’t leave the conceptual component of our lives hanging in midair and suggest how philosophers who want to understand (...)
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  17. Hubert L. Dreyfus & Mark A. Wrathall (eds.) (2006/2009). A Companion to Phenomenology and Existentialism. Blackwell Pub..
    A Companion to Phenomenology and Existentialism is a complete guide to two of the dominant movements of philosophy in the twentieth century. Written by a team of leading scholars, including Dagfinn Føllesdal, J. N. Mohanty, Robert Solomon, Jean-Luc Marion. Highlights the area of overlap between the two movements. Features longer essays discussing each of the main schools of thought, shorter essays introducing prominent themes, and problem-oriented chapters. Organised topically, around concepts such as temporality, intentionality, death and nihilism. Features essays on (...)
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  18. Hubert L. Dreyfus (2005). Overcoming the Myth of the Mental: How Philosophers Can Profit From the Phenomenology of Everyday Expertise. Proceedings and Addresses of the American Philosophical Association 79 (2):47 - 65.
    Back in 1950, while a physics major at Harvard, I wandered into C.I. Lewis’s epistemology course. There, Lewis was confidently expounding the need for an indubitable Given to ground knowledge, and he was explaining where that ground was to be found. I was so impressed that I immediately switched majors from ungrounded physics to grounded philosophy.
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  19. Hubert L. Dreyfus & Mark A. Wrathall (eds.) (2005). A Companion to Heidegger. Blackwell Pub..
    1 Martin Heidegger: An Introduction to His Thought, Work, and Life HUBERT DREYFUS AND MARK WRATHALL Martin Heidegger is one of the most influential ...
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  20. Jean Grondin, Karin de Boer, Graeme Nicholson, Charles Guignon, William McNeill, Günter Figal, Steven Crowell, Hubert L. Dreyfus, Daniel O. Dahlstrom, Jeffrey Andrew Bara, Theodore Kisiel & Dieter Thomä (2005). Heidegger's Being and Time: Critical Essays. Rowman & Littlefield Publishers.
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  21. M. Wrathal & Hubert L. Dreyfus (eds.) (2005). The Blackwell Companion to Phenomenology and Existentialism. Blackwell.
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  22. Hubert L. Dreyfus (2004). Taylor's (Anti-) Epistemology. In Ruth Abbey (ed.), Charles Taylor. Cambridge University Press. 52--83.
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  23. Hubert L. Dreyfus (2002). Anonymity Versus Commitment: The Dangers of Education on the Internet. [REVIEW] Educational Philosophy and Theory 34 (4):369–378.
    I shall translate Kierkegaard's account of the dangers and opportunities of what he called the Press into a critique of the Internet so as to raise the question: what contribution -- for good or ill -- can the World Wide Web, with its ability to deliver vast amounts of information to users all over the world, make to educators trying to pass on knowledge and to develop skills and wisdom in their students? I will then use Kierkegaard's three-stage answer to (...)
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  24. Hubert L. Dreyfus (2002). Comments on Cristina Lafont's Interpretation of Being and Time. Inquiry 45 (2):191 – 194.
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  25. Hubert L. Dreyfus (2002). 10 How Heidegger Defends the Possibility of a Correspondence Theory of Truth with Respect to the Entities of Natural Science. In Hubert L. Dreyfus & Mark A. Wrathall (eds.), Heidegger Reexamined. Routledge. 4--219.
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  26. Hubert L. Dreyfus (2002). Intelligence Without Representation: Merleau-Ponty's Critique of Mental Representation. Phenomenology and the Cognitive Sciences 1:367-83.
  27. Hubert L. Dreyfus (2002). Intelligence Without Representation – Merleau-Ponty's Critique of Mental Representation the Relevance of Phenomenology to Scientific Explanation. Phenomenology and the Cognitive Sciences 1 (4):367-383.
    Existential phenomenologists hold that the two most basic forms of intelligent behavior, learning, and skillful action, can be described and explained without recourse to mind or brain representations. This claim is expressed in two central notions in Merleau-Ponty's Phenomenology of Perception: the intentional arc and the tendency to achieve a maximal grip. The intentional arc names the tight connection between body and world, such that, as the active body acquires skills, those skills are stored, not as representations in the mind, (...)
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  28. Hubert L. Dreyfus (2002). Intelligence Without Representation: The Relevance of Phenomenology to Scientific Explanation. Phenomenology and the Cognitive Sciences 1 (4):367-383.
     
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  29. Hubert L. Dreyfus (2002). On the Internet. Routledge.
    Internet is een van de eerste boeken waarin het filosofische inzicht -van Plato tot Kierkegaard - betrokken wordt op het debat over de mogelijkheden en onmogelijkheden van het internet. Dreyfus laat zien dat de onstoffelijke, 'vrij zwevende' websurfer zijn oorsprong vindt in Descartes' scheiding van geest en lichaam, en hoe Kierkegaards inzichten in de opkomst van het moderne leespubliek vooruitlopen op de nieuwsgierige, maar elk risico vermijdende internet-junkie. Uitgaande van recente onderzoeken naar het isolement dat veel internetgebruikers ervaren, toont Dreyfus (...)
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  30. Hubert L. Dreyfus (2002). Refocusing the Question: Can There Be Skillful Coping Without Propositional Representations or Brain Representations? [REVIEW] Phenomenology and the Cognitive Sciences 1 (4):413-25.
  31. Hubert L. Dreyfus (2002). Samuel Todes's Account of Non-Conceptual Perceptual Knowledge and its Relation to Thought. Ratio 15 (4):392-409.
  32. Hubert L. Dreyfus & Mark A. Wrathall (eds.) (2002). Heidegger Reexamined. Routledge.
    Heidegger and the study of his thought have earned wide acceptance, extending beyond philosophy to influence an array of other disciplines. Critically selected by leading scholars in the field, the articles in this new collection bring together the most essential and representative scholarship on Heidegger. Focusing on the major phases of his work which attracted most attention from contemporary thinkers, as well as exploring new and important areas of Heidegger scholarship, this four-volume set is an invaluable resource for any curriculum (...)
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  33. Hubert L. Dreyfus (2001). Merleau-Ponty reivindicado por la neurociencia. Laguna 8:9-26.
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  34. Hubert L. Dreyfus (2001). Phenomenological Description Versus Rational Reconstruction. Revue Internationale de Philosophie 55 (216):181-196.
  35. David Sudnow & Hubert L. Dreyfus (2001). Ways of the Hand: A Rewritten Account. The Mit Press.
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  36. Samuel Todes, Hubert L. Dreyfus & Piotr Hoffman (2001). Body and World. The Mit Press.
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  37. Hubert L. Dreyfus (2000). XIV: A Merleau-Pontyian Critique of Husserl's and Searle's Representationalist Accounts of Action. Proceedings of the Aristotelian Society 100 (3):287–302.
    Husserl and Searle agree that, for a bodily movement to be an action, it must be caused by a propositional representation. Husserl's representation is a mental state whose intentional content is what the agent is trying to do; Searle thinks of the representation as a logical structure expressing the action's conditions of satisfaction. Merleau-Ponty criticises both views by introducing a kind of activity he calls motor intentionality, in which the agent, rather than aiming at success, feels drawn to reduce a (...)
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  38. Hubert L. Dreyfus (1999). Anonymity Versus Commitment: The Dangers of Education on the Internet. [REVIEW] Ethics and Information Technology 1 (1):369-378.
    I shall translate Kierkegaard's account of the dangers and opportunities of what he called the Press into a critique of the Internet so as to raise the question: what contribution -- for good or ill -- can the World Wide Web, with its ability to deliver vast amounts of information to users all over the world, make to educators trying to pass on knowledge and to develop skills and wisdom in their students? I will then use Kierkegaard's three-stage answer to (...)
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  39. Hubert L. Dreyfus (1999). Kierkegaard on the Internet: Anonymity Vs. Commitment in the Present Age. Kierkegaard Studies Yearbook 1999 (1).
  40. Hubert L. Dreyfus (1999). The Primacy of Phenomenology Over Logical Analysis: A Critique of Searle. Philosophical Topics 27 (2):3-24.
  41. Hubert L. Dreyfus (1999). The Primacy of Phenomenology Over Logical Analysis. Philosophical Topics 27 (2):3-24.
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  42. Hubert L. Dreyfus & Stuart E. Dreyfus (1999). The Challenge of Merleau-Ponty's Phenomenology of Embodiment for Cognitive Science. In Gail Weiss & Honi Fern Haber (eds.), Perspectives on Embodiment: The Intersections of Nature and Culture. Routledge. 103--120.
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  43. Hubert L. Dreyfus & Charles Spinosa (1999). Coping with Things-in-Themselves: A Practice-Based Phenomenological Argument for Realism. Inquiry 42 (1):49 – 78.
    Against Davidsonian (or deflationary) realism, it is argued that it is coherent to believe that science can in principle give us access to the functional components of the universe as they are in themselves in distinction from how they appear to us on the basis of our quotidian concerns or sensory capacities. The first section presents the deflationary realist's argument against independence. The second section then shows that, although Heidegger pioneered the deflationary realist account of the everyday, he sought to (...)
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  44. Charles Spinosa & Hubert L. Dreyfus (1999). Robust Intelligibility: Response to Our Critics. Inquiry 42 (2):177-194.
    Robust realism is defended by developing further the account in Inquiry 42 (1999), pp. 49-78 of how human beings make things and people intelligible. Incommensurate worlds imply a violation of the principle of noncontradiction, but this violation does not have the consequences normally feared. Given our capacities to make things intelligible, some things, like human action, are most intelligible when they are understood as contradictory (e.g. free and determined). Things-in-themselves need not have contradictory features for multiple orders of nature to (...)
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  45. Hubert L. Dreyfus, The Current Relevance of Merleau-Ponty's Phenomenology of Embodiment. Electronic Journal of Analytic Philosophy.
    In this paper I would like to explain, defend, and draw out the implications of this claim. Since the intentional arc is supposed to embody the interconnection of skillful action and perception, I will first lay out an account of skill.
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  46. Hubert L. Dreyfus, A Phenomenology of Skill Acquisition as the Basis for a Merleau-Pontian Nonrepresentational Cognitive Science.
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