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  1. Gina Altamura & J. M. Fritzman (forthcoming). Hegel's Pyjamas: Refashioning World History in Light of Postcolonial Criticism. Philosophical Frontiers: Essays and Emerging Thoughts.
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  2. J. M. Fritzman (2014). Hegel. Polity.
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  3. Katherine Elise Barhydt & J. M. Fritzman (2013). German Idealism Meets Indian Vedānta and Kaśmiri Śaivism. Comparative Philosophy 4 (2).
    0 0 1 152 943 Lewis & Clark College 21 2 1093 14.0 Normal 0 false false false EN-US JA X-NONE Regarding each philosophy as a variation of that of Spinoza , t his article compares the German Idealism of Schelling and Hegel with the Indian Ved ā nta of Śaṅkara and Rāmānuja, as well as Abhinavagupta’s Kaśmiri Śaivism. It argues that only Hegel’s philosophy does not fail. For Śaṅkara, Rāmānuja, Abhinavagupta, and Schelling, the experience of ultimate reality—Brahman for Śaṅkara (...)
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  4. J. M. Fritzman (2012). Hegel's Philosophy—in Putnam's Vat? Polish Journal of Philosophy 5 (2):7-25.
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  5. J. M. Fritzman & Molly Gibson (2012). Schelling, Hegel, and Evolutionary Progress. Perspectives on Science 20 (1):105-128.
    This article presents Schelling’s claim that nature has an evolutionary process and Hegel’s response that nature is the development of the concept. It then examines whether evolution is progressive. While many evolutionary biologists explicitly repudiate the suggestion that there is progress in evolution, they often implicitly presuppose this. Moreover, such a notion seems required insofar as the shape of life’s history consists in a directional trend. This article argues that, insofar as a notion of progress is indeed conceptually ineliminatable from (...)
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  6. J. M. Fritzman & Kristin Parvizian (2012). The Extended Mind Rehabilitates The Metaphysical Hegel. Metaphilosophy 43 (5):636-658.
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  7. J. M. Fritzman (2009). A Guide to Merleau-Ponty's Phenomenology of Perception. Teaching Philosophy 32 (4):409-410.
  8. J. M. Fritzman (2009). Surprised by Geist : Hegel's Dialectic as Fish's Artifact. Journal of Speculative Philosophy 23 (1):pp. 51-68.
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  9. J. M. Fritzman & Brianne Riley (2009). Not Only Sub Specie Aeternitatis, but Equally Sub Specie Durationis: A Defense of Hegel's Criticisms of Spinoza's Philosophy. The Pluralist 4 (3):76 - 97.
  10. J. M. Fritzman (2008). Queer Eye for the Geist Guy. International Studies in Philosophy 40 (1):49-63.
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  11. J. M. Fritzman (2008). Book Review: Kim, Kyung-Man. (2005). Discourses of Liberation: An Anatomy of Critical Theory. Boulder: Paradigm Publishers. [REVIEW] Philosophy of the Social Sciences 38 (3):411-413.
  12. J. M. Fritzman (2005). Almeder's Implicit Scientims. Philosophia 33 (1-4):275-296.
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  13. J. M. Fritzman (2005). Review of" Marginal Groups and Mainstream American Culture". [REVIEW] Essays in Philosophy 6 (1):7.
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  14. J. M. Fritzman (2004). After Derrida, Hegel! Radical Philosophy Review 7 (1):107-111.
  15. Wendy Lynn Clark & J. M. Fritzman (2003). The Nonfoundational Hegelianism of Dove, Maker, and Winfield. Philosophical Forum 34 (1):91–113.
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  16. J. M. Fritzman (2003). Politics of the Other. Radical Philosophy Review 6 (1):75-79.
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  17. Wendy Lynn Clark & J. M. Fritzman (2002). Reducing Spirit to Substance. Idealistic Studies 32 (2):73-100.
    In “Hegel’s Phenomenological Method,” Kenley R. Dove maintains that the method of the Phenomenology of Spirit is not dialectical but instead wholly phenomenological. That is, Dove claims that Hegel’s method is purely descriptive. Dove’s interpretation has been highly influential and widely accepted. This article argues that, although there is a phenomenological aspect to Hegel’s method, that aspect itself presupposes a prior dialectical moment. Failure to account for that dialectical moment results in spirit being reduced to substance.
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  18. J. M. Fritzman (2002). Alfredo Ferrarin, Hegel and Aristotle. Philosophical Inquiry 24 (3-4):131-132.
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  19. J. M. Fritzman (2002). Reducing Spirit to Substance. Idealistic Studies 32 (2):73-100.
    In “Hegel’s Phenomenological Method,” Kenley R. Dove maintains that the method of the Phenomenology of Spirit is not dialectical but instead wholly phenomenological. That is, Dove claims that Hegel’s method is purely descriptive. Dove’s interpretation has been highly influential and widely accepted. This article argues that, although there is a phenomenological aspect to Hegel’s method, that aspect itself presupposes a prior dialectical moment. Failure to account for that dialectical moment results in spirit being reduced to substance.
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  20. J. M. Fritzman (2002). Why I Hardly Read Althusser. Philosophy in the Contemporary World 9 (1):47-59.
    This article discusses Habermas' rejections of the orthodoxy of the philosophy of history, ethical socialism, and scientism. It urges that his attempt to derive rationality and morality from consensus fails, and so he does lapse into ethical socialism. However, ethical socialism only appears to be something to avoidbecause of his belief that consensus could generate rationality and morality. Once the impossibility of that is recognized, ethical socialism can be rehabilitated. Hence, Althusser's version of ethical socialism escapes Habermas' censure.
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  21. J. M. Fritzman (2001). Hwa Yol Jung, Rethinking Political Theory: Essays in Phenomenology and the Study of Politics. [REVIEW] Human Studies 24 (3):261-266.
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  22. J. M. Fritzman (2001). Review: Political Theory and the Life-World. [REVIEW] Human Studies 24 (3):261 - 266.
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  23. J. M. Fritzman (2001). Return to Hegel. Continental Philosophy Review 34 (3):287-320.
    This article argues that Hegel read Lacan. Put less paradoxically, it claims that situating Hegel within a Lacanian paradigm results in an understanding of the future as still open and of history as not ended. Absolute knowing, on this model, is the recognition of the way in which history has developed, not a claim that it can advance no further. The article aims to persuade those who might otherwise dismiss Hegel – for example, persons au courant with poststructuralism – that (...)
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  24. J. M. Fritzman (2000). Redemption, Reconciliation: Either/or, Both/And. [REVIEW] Human Studies 23 (4):439-445.
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  25. J. M. Fritzman (2000). Review: Redemption, Reconciliation: Either/Or, Both/And? [REVIEW] Human Studies 23 (4):439 - 445.
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  26. J. M. Fritzman (1999). Jean-Joseph Goux and Philip R. Wood, Eds., Terror and Consensus: Vicissitudes of French Thought Reviewed By. Philosophy in Review 19 (3):181-182.
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  27. J. M. Fritzman (1999). Jean Hyppolite, Logic and Existence Reviewed By. Philosophy in Review 19 (1):28-30.
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  28. J. M. Fritzman (1999). Jeremy Weate, A Young Person's Guide to Philosophy Reviewed By. Philosophy in Review 19 (3):233-234.
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  29. Louis Althusser, Poststructural Materialist & J. M. Fritzman (1998). Success and Failure. In Michael Peters (ed.), Naming the Multiple: Poststructuralism and Education. Bergin & Garvey. 49.
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  30. J. M. Fritzman (1997). Frederick C. Beiser, Ed., The Early Political Writings of the German Romantics Reviewed By. Philosophy in Review 17 (3):155-157.
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  31. J. M. Fritzman (1995). From Pragmatism to the Differend. In Michael Peters (ed.), Education and the Postmodern Condition. Bergin & Garvey.
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  32. J. M. Fritzman (1995). Michael O. Hardimon, Hegel's Social Philosophy: The Project of Reconciliation Reviewed By. Philosophy in Review 15 (5):329-331.
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  33. J. M. Fritzman (1993). Escaping Hegel. International Philosophical Quarterly 33 (1):57-68.
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  34. J. M. Fritzman (1992). Against Coherence. American Philosophical Quarterly 29 (2):183 - 191.
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  35. J. M. Fritzman & Howard McGary (1991). Book Review. [REVIEW] Journal of Value Inquiry 25 (4):385-392.
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  36. J. M. Fritzman (1990). Lyotard's Paralogy and Rorty's Pluralism: Their Differences and Pedagogical Implications. Educational Theory 40 (3):371-380.