Search results for 'Iain D. Thomson' (try it on Scholar)

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  1. Iain D. Thomson (2011). Heidegger, Art, and Postmodernity. Cambridge University Press.score: 870.0
    Clearly written and accessible, this book will help readers gain a deeper understanding of Heidegger and his relation to postmodern theory, popular culture, and ...
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  2. Iain D. Thomson (2005). Heidegger on Ontotheology: Technology and the Politics of Education. Cambridge University Press.score: 870.0
    Heidegger is now widely recognized as one of the most influential and controversial philosophers of the twentieth century, yet much of his later philosophy remains shrouded in confusion and controversy. Restoring Heidegger's understanding of metaphysics as 'ontotheology' to its rightful place at the center of his later thought, this book demonstrates the depth and significance of his controversial critique of technology, his appalling misadventure with Nazism, his prescient critique of the university, and his important philosophical suggestions for the future of (...)
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  3. Michael A. Peters, Valerie Allen, Ares D. Axiotis, Michael Bonnett, David E. Cooper, Patrick Fitzsimons, Ilan Gur-Ze'ev, Padraig Hogan, F. Ruth Irwin, Bert Lambeir, Paul Smeyers, Paul Standish & Iain Thomson (2002). Heidegger, Education, and Modernity. Rowman & Littlefield Publishers.score: 810.0
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  4. Iain Thomson, The Ereignis Interview.score: 720.0
    Iain I remember reading Thomas Jefferson in high school; he wrote so eloquently about our human need for freedom that I got choked up just reading him. When I found out he'd had slaves I was stunned, traumatized intellectually, but I lacked the resources to work through it very far at the time. Reading Heidegger a few years later I had a similar experience, only magnified and more complicated. As I read Heidegger's later work in Hubert Dreyfus's wonderful (...)
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  5. Benjamin D. Crowe (2006). Iain D. Thomson, Heidegger on Ontotheology: Technology and the Politics of Education Reviewed By. Philosophy in Review 26 (4):301-303.score: 459.0
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  6. Daniel Dahlstrom (2006). Review of Iain D. Thomson, Heidegger on Ontotheology: Technology and the Politics of Education. [REVIEW] Notre Dame Philosophical Reviews 2006 (1).score: 450.0
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  7. Irene McMullin (2013). Heidegger, Art, and Postmodernity by Iain D. Thomson (Review). Journal of the History of Philosophy 51 (2):324-325.score: 450.0
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  8. Anna Strhan (2014). Heidegger, Art and Postmodernity. By Iain D. Thomson. Pp. Xix, 245, Cambridge University Press, 2011, £17.99/$27.99. [REVIEW] Heythrop Journal 55 (4):728-728.score: 450.0
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  9. Irene McMullin, Review of Iain D. Thomson. Heidegger, Art, and Postmodernity. Cambridge-New York: Cambridge University Press, 2011. [REVIEW]score: 450.0
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  10. Jonathan Salem-Wiseman (2012). Heidegger, Art, and Postmodernity by Thomson, Iain D. Journal of Aesthetics and Art Criticism 70 (3):321-323.score: 435.0
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  11. S. Montgomery Ewegen (2012). Thomson, Iain D. Heidegger, Art, and Postmodernity. Review of Metaphysics 66 (2):388-390.score: 435.0
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  12. J. O. Thomson (1963). Mysterious Traveller J. D. P. Bolton: Aristeas of Proconnesus. Pp. X+258; 3 Plates, 2 Maps. Oxford: Clarendon Press, 1962. Cloth, 45s. Net. [REVIEW] The Classical Review 13 (01):35-36.score: 360.0
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  13. J. O. Thomson (1927). Le Périple de la Mer Érythrée, Suivi d'Une Étude Sur la Tradition Et la Langue. By Hjalmar Frisk. Pp. 145. Gothenburg: Wettergren and Kerber, 1927. 8 Kron. [REVIEW] The Classical Review 41 (05):203-.score: 360.0
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  14. David Thomson (1939). Studies in the History of Political Philosophy Before and After Rousseau. By C. E. Vaughan, M.A., Litt.D. Edited by A. G. Little, M.A., F.B.A. (Manchester University Press. 1939. Two Volumes. Pp. Xxix + 364; Xxvi + 336. Price 25s. Net.). [REVIEW] Philosophy 14 (56):491-.score: 360.0
  15. T. Arthur Thomson (1927). Theoretical Biology By J. Von Uexküll . Translated by D. L. Mackinnon D.Sc., (London: Kegan Paul, Trench, Trübner and Co., Ltd. 1926. Pp. Xvi + 362. Price 18s.). [REVIEW] Philosophy 2 (07):413-.score: 360.0
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  16. Arthur Thomson & Thomas L. Hankins (1971). Jean D'Alembert: Science and the Enlightenment. Philosophical Quarterly 21 (84):268.score: 360.0
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  17. David Thomson (1939). Dictatorship: Its History and Theory. By Alfred Cobban, M.A., Ph.D., (London: J. Cape. 1939. Pp. 352. Price 12s. 6d. Net.). [REVIEW] Philosophy 14 (56):493-.score: 360.0
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  18. J. Thomson (1998). Dr. C. MacKellar, European Bioethical Research Human Chromosome Preparation, by DE Rooney, BH Czepulkowski Ed. Rickwood, D. [REVIEW] Human Reproduction and Genetic Ethics 4 (1):24-24.score: 360.0
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  19. J. O. Thomson (1931). Flavius Arrianus Fiavii Arriani Quae Extant Omnia. Edidit A. G. Roos. Vol. II.: Scripta Minora Et Fragmenta. Pp. Li + 324; Three Maps. Leipzig: Teubner, 1928. Paper. RM. 12 (Bound, 14). Arrian with an English Translation: Anabasis Alexandri, Books I.-IV. By E. Iliff Robson, B.D. Pp. Xvi + 45a. (Loeb Classical Library.) London: Heinemann (New York: The Macmillan Company), 1929. Cloth, 10s. (Leather, 12s. 6d.). [REVIEW] The Classical Review 45 (02):83-84.score: 360.0
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  20. J. F. Thomson (1956). Review: E. W. Beth, Le Paradoxe du "Sorite" d'Eubulide de Megare. [REVIEW] Journal of Symbolic Logic 21 (4):381-381.score: 360.0
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  21. J. O. Thomson (1935). Arrian, with an English Translation. By E. Iliff Robson, B.D. Vol. II. Pp. Viii + 446 ; Three Maps. (Loeb Classical Library.) London: Heinemann; New York: Putnams, 1933. Cloth, Ios. 6d. (Leather, 12s. 6d.). [REVIEW] The Classical Review 49 (04):154-.score: 360.0
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  22. J. F. Thomson (1951). Review: C. D. Rollins, The Philosophical Denial of Sameness of Meaning; Arthur Smullyan, $Phi$-Symbols. [REVIEW] Journal of Symbolic Logic 16 (3):211-212.score: 360.0
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  23. J. F. Thomson (1956). Review: D. S. Shwayder, Mind. [REVIEW] Journal of Symbolic Logic 21 (4):383-383.score: 360.0
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  24. Iain Thomson (2000). From the Question Concerning Technology to the Quest for a Democratic Technology: Heidegger, Marcuse, Feenberg. Inquiry 43 (2):203 – 215.score: 240.0
    Andrew Feenberg?s most recent contribution to the critical theory of technology, Questioning Technology , is best understood as a synthesis and extension of the critiques of technology developed by Heidegger and Marcuse. By thus situating Feenberg?s endeavor to articulate and preserve a meaningful sense of agency in our increasingly technologized lifeworld, I show that some of the deepest tensions in Heidegger and Marcuse?s relation re-emerge within Feenberg?s own critical theory. Most significant here is the fact that Feenberg, following Marcuse, exaggerates (...)
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  25. Iain Thomson, Derrida On Heidegger On Death.score: 240.0
    Holding to the truth of death—death is al - ways most/just [one’s] own—shows an - other kind of cer tainty, more pri mor dial than any cer tainty re gard ing be ings en - coun tered within the world or for mal ob - jects;foritisthecertaintyof be ing-in-the-world.2 Mar tin Heidegger, Be ing and Time..
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  26. Iain Thomson (2007). On the Advantages and Disadvantages of Reading Heidegger Backwards: White's Time and Death. Inquiry 50 (1):103 – 120.score: 240.0
    In Time and Death: Heidegger's Analysis of Finitude, Carol White pursues a strange hermeneutic strategy, reading Heidegger backwards by reading the central ideas of his later work back into his early magnum opus, Being and Time. White follows some of Heidegger's own later directives in pursuing this hermeneutic strategy, and this paper critically explores these directives along with the original reading that emerges from following them. The conclusion reached is that White's creative book is not persuasive as a strict interpretation (...)
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  27. Iain Thomson, Heidegger's Aesthetics.score: 240.0
    Heidegger is against the modern tradition of philosophical “aesthetics” because he is for the true “work of art” which, he argues, the aesthetic approach to art eclipses. Heidegger's critique of aesthetics and his advocacy of art thus form a complementary whole. Section 1 orients the reader by providing a brief overview of Heidegger's philosophical stand against aesthetics, for art . Section 2 explains Heidegger's philosophical critique of aesthetics, showing why he thinks aesthetics follows from modern “subjectivism” and leads to late-modern (...)
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  28. Iain Thomson (2004). Ontology and Ethics at the Intersection of Phenomenology and Environmental Philosophy. Inquiry 47 (4):380 – 412.score: 240.0
    The idea inspiring the eco-phenomenological movement is that phenomenology can help remedy our environmental crisis by uprooting and replacing environmentally-destructive ethical and metaphysical presuppositions inherited from modern philosophy. Eco-phenomenology's critiques of subject/object dualism and the fact/value divide are sketched and its positive alternatives examined. Two competing approaches are discerned within the eco-phenomenological movement: Nietzscheans and Husserlians propose a naturalistic ethical realism in which good and bad are ultimately matters of fact, and values should be grounded in these proto-ethical facts; Heideggerians (...)
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  29. Iain Thomson (2001). Heidegger on Ontological Education, Or: How We Become What We Are. Inquiry 44 (3):243 – 268.score: 240.0
    Heidegger presciently diagnosed the current crisis in higher education. Contemporary theorists like Bill Readings extend and update Heidegger's critique, documenting the increasing instrumentalization, professionalization, vocationalization, corporatization, and technologization of the modern university, the dissolution of its unifying and guiding ideals, and, consequently, the growing hyper-specialization and ruinous fragmentation of its departments. Unlike Heidegger, however, these critics do not recognize such disturbing trends as interlocking symptoms of an underlying ontological problem and so they provide no positive vision for the future of (...)
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  30. Iain Thomson (2011). Transcendence and the Problem of Otherworldly Nihilism: Taylor, Heidegger, Nietzsche. Inquiry 54 (2):140-159.score: 240.0
    This paper examines Charles Taylor's case against complete secularization in A Secular Age in the light of Nietzsche's and Heidegger's critiques of the potential for nihilism inherent in different kinds of philosophical appeals to ?transcendence?. The Heideggerian critique of metaphysics as ontotheology suggests that the theoretical pluralism Taylor rightly embraces is more consistently thought of as following from a robust ontological pluralism, and that Taylor's own commitment to ontological monism seems to follow from his own desire to leave room in (...)
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  31. Iain Thomson (2000). Ontotheology? Understanding Heidegger's Destruktion of Metaphysics. International Journal of Philosophical Studies 8 (3):297 – 327.score: 240.0
    Heidegger's Destruktion of the metaphysical tradition leads him to the view that all Western metaphysical systems make foundational claims best understood as 'ontotheological'. Metaphysics establishes the conceptual parameters of intelligibility by ontologically grounding and theologically legitimating our changing historical sense of what is. By first elucidating and then problematizing Heidegger's claim that all Western metaphysics shares this ontotheological structure, I reconstruct the most important components of the original and provocative account of the history of metaphysics that Heidegger gives in support (...)
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  32. Iain Thomson (2010). Review of Santiago Zabala, The Remains of Being: Hermeneutic Ontology After Metaphysics. [REVIEW] Notre Dame Philosophical Reviews 2010 (10).score: 240.0
    Postmodernism isn't what it used to be. As a meaningful philosophical movement (rather than a vague term of disparagement), "postmodernism" primarily designated a diverse series of Heidegger inspired attempts to situate and guide our late modern historical age by uncovering and transcending its most destructive metaphysical presuppositions. Ironically, however, the only major contemporary philosophers still willing to call themselves "postmodernists" have renounced that "utopian" quest for a philosophical passage beyond modernity. From their perspective, the definitive Heideggerian hope for a "postmodern" (...)
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  33. Iain Thomson (2000). What's Wrong with Being a Technological Essentialist? A Response to Feenberg. Inquiry 43 (4):429 – 444.score: 240.0
    In Questioning Technology, Feenberg accuses Heidegger of an untenable 'technological essentialism'. Feenberg's criticisms are addressed not to technological essentialism as such, but rather to three particular kinds of technological essentialism: ahistoricism, substantivism, and one-dimensionalism. After these three forms of technological essentialism are explicated and Feenberg's reasons for finding them objectionable explained, the question whether Heidegger in fact subscribes to any of them is investigated. The conclusions are, first, that Heidegger's technological essentialism is not at all ahistoricist, but the opposite, an (...)
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  34. Iain Thomson, The Silence of the Limbs: Critiquing Culture From a Heideggerian Understanding of the Work of Art.score: 240.0
    In 1991 Jonathan Demme's The Silence of the Lambs made off with five Academy Awards, including the coveted "Best Picture." Merely to introduce this fact I have already had to ignore several potentially relevant questions. [1] But I will spare you the tedium of endlessly qualifying my choice of subject matter; both existentialism and psychoanalysis teach us that the attempt to get behind our own starting points or render our pasts completely transparent to ourselves is an impossible task. Rather, let (...)
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  35. Iain Thomson (2012). In the Future Philosophy Will Be Neither Continental nor Analytic but Synthetic: Toward a Promiscuous Miscegenation of (All) Philosophical Traditions and Styles. Southern Journal of Philosophy 50 (2):191-205.score: 240.0
    In this paper, I suggest that the important philosophy of the future will increasingly be found neither in the “continental” nor in the “analytic” traditions but, instead, in the transcending sublation of (all) traditions I call “synthetic philosophy.” I mean “synthetic” both in a sense that encourages the bold combinatorial mélange of existing styles, traditions, and issues, and also in the Hegelian sense of sublating dichotomous oppositions, appropriating the distinctive insights of both sides while eliminating their errors and exaggerations, and (...)
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  36. Iain Thomson (2004). Heidegger's Perfectionist Philosophy of Educationin Being and Time. Continental Philosophy Review 37 (4):439-467.score: 240.0
    In Heidegger on Ontotheology: Technology and the Politics of Education, I argue that Heidegger’s ontological thinking about education forms one of the deep thematic undercurrents of his entire career, but I focus mainly on Heidegger’s later work in order to make this case. The current essay extends this view to Heidegger’s early magnum opus, contending that Being and Time is profoundly informed – albeit at a subterranean level – by Heidegger’s perfectionist thinking about education. Explaining this perfectionism in terms of (...)
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  37. J. N. Findlay, T. D. Weldon, Stuart Hampshire, David Hamlyn, Stephen Toulmin, G. E. L. Owen, Bernard Mayo & Robert Thomson (1952). New Books. [REVIEW] Mind 61 (242):276-295.score: 240.0
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  38. J. Arthur Thomson, H. Wildon Carr, H. R. Mackintosh, J. D. Mackie, C. W., Arthur Robinson, L. J. Russell & R. F. Alfred Hoernlé (1915). New Books. [REVIEW] Mind 24 (93):115-131.score: 240.0
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  39. Iain Thomson, Philosopher of the Month.score: 240.0
    Martin Heidegger (1889-1976) is widely considered one of the most original and important philosophers of the 20th century, and, thanks to his (failed) attempt to assume philosophical leadership of the century’s most execrable political movement (Nazism) and his later critique of the history of metaphysics from Anaximander to Nietzsche as inherently nihilistic, he is also certainly the most controversial.
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  40. C. D. Broad, G. Galloway, Godfrey H. Thomson, W. Leslie Mackenzie, G. A. Johnston, M. L., Arthur Robinson, A. E. Taylor, L. J. Russell, W. D. Ross, R. M. MacIver, Herbert W. Blunt, A. Wolf, Helen Wodehouse & B. Bosanquet (1914). New Books. [REVIEW] Mind 23 (90):274-306.score: 240.0
  41. B. A. O. Williams, L. Jonathan Cohen, O. P. Wood, J. J. C. Smart, William H. Halberstadt, J. F. Thomson, D. J. O'Connor, G. B. Keene, R. J. Spilsbury, Peter Laslett, W. J. Rees, H. Hudson, J. O. Urmson & Dorothy Emmet (1958). New Books. [REVIEW] Mind 67 (267):409-432.score: 240.0
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  42. Iain Thomson (2012). Phenomenology and Technology. In Jan Kyrre Berg Olsen Friis, Stig Andur Pedersen & Vincent F. Hendricks (eds.), A Companion to the Philosophy of Technology. Wiley-Blackwell.score: 240.0
    As a distinctive philosophical tradition, phenomenology was founded by Husserl and then developed further — into the domain of technology — by Husserl's most original and important student, Heideg ger. Let us begin with this standard view and then develop..
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  43. Dorothy M. Emmet, T. D. Weldon, J. O. Urmson, Stephen Toulmin, Arthur Thomson & C. J. Holloway (1948). New Books. [REVIEW] Mind 57 (226):250-263.score: 240.0
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  44. Lain D. Thomson (1999). Great Expectations. The Philosophers' Magazine 7 (7):53-53.score: 240.0
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  45. Iain Thomson (2006). Review of Miguel de Beistegui, The New Heidegger. [REVIEW] Notre Dame Philosophical Reviews 2006 (9).score: 240.0
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  46. D. R. Bell, K. Baier, Ronald W. Hepburn, Thomas McPherson, R. D. Bradley, D. D. Raphael, Antony Flew, W. H. F. Barnes, James Griffin, John Wheatley, Heinz-Juergen Schuering, D. P. Henry, Ernest H. Hutten, Anthony Kenny, Mary Warnock, Arthur Thomson & R. F. Holland (1962). New Books. [REVIEW] Mind 71 (284):552-594.score: 240.0
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  47. D. W. Brock, D. Callahan, D. S. Diekema, R. Dworkin, T. Nagel, R. Nozick, J. Rawls, T. Scanlon, J. J. Thomson & J. J. Fins (2005). A Favorites Reading List From the Cambridge Consortium for Bioethics Education. Ethics 14 (2):141-6.score: 240.0
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  48. Iain Thomson (2003). Heidegger and the Politics of the University. Journal of the History of Philosophy 41 (4):515-542.score: 240.0
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  49. Godfrey H. Thomson, F. C. S. Schiller, W. D. Lamont, E. Gilson, A. S. & Rex Knight (1931). New Books. [REVIEW] Mind 40 (160):514-528.score: 240.0
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