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John Russon [40]John Edward Russon [8]John E. Russon [1]
  1. John Russon (2003). Human Experience: Philosophy, Neurosis, and the Elements of Everyday Life. State University of New York Press.
    Proposes that philosophy is the proper cure for neurosis.
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  2.  71
    John Russon (2008). The Self as Resolution: Heidegger, Derrida and the Intimacy of the Question of the Meaning of Being. Research in Phenomenology 38 (1):90-110.
    Because Dasein, as conceived by Heidegger, is inherently temporal, the "who" of Dasein can never be defined simply in terms of a present identity but must have the character of what Derrida calls "différance." Dasein 's authenticity, then, must be an embracing of this, its character as différance. This means that the "self" is "neither a substance nor a subject " but a resolution. The anticipatory resoluteness of authenticity, however, is a unique kind of resolve: it is the resolve to (...)
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  3.  24
    John Edward Russon (2009). Bearing Witness to Epiphany: Persons, Things, and the Nature of Erotic Life. State University of New York Press.
    Makes the novel argument that erotic life is the real sphere of human freedom.
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  4.  10
    John Russon (1994). Embodiment and Responsibility: Merleau-Ponty and the Ontology of Nature. [REVIEW] Man and World 27 (3):291-308.
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  5.  10
    John Russon (2006). Riassunto: Merleau-Ponty E la Nuova Scienza Dell'anima. Chiasmi International 8:138-138.
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  6.  11
    John Russon (2005). Hegel's Theory of Imagination. Review of Metaphysics 59 (2):404-406.
  7.  17
    John Russon (2006). Merleau-Ponty and the New Science of the Soul. Chiasmi International 8:129-137.
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  8.  16
    John Russon (2007). Résumé: La spatialité de la conscience de soi. Chiasmi International 9:220-220.
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  9.  9
    John Edward Russon (2000). Erôs and Education : Plato's Transformative Epistemology. Laval Théologique et Philosophique 56 (1):113-125.
  10.  12
    John Russon (1995). Aristotle's Animative Epistemology. Idealistic Studies 25 (3):241-253.
  11.  15
    John Russon (1994). Heidegger and the Essence of Man. Review of Metaphysics 48 (2):405-406.
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  12.  14
    John Russon (1998). A History and Interpretation of the Logic of Hegel. The Owl of Minerva 29 (2):207-215.
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  13.  28
    John Russon (2007). The Spatiality of Self-Consciousness: Originary Passivity in Kant, Merleau-Ponty and Derrida. Chiasmi International 9:209-220.
  14.  22
    John Russon (2006). On Human Identity: The Intersubjective Path From Body to Mind. Dialogue 45 (2):307-314.
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  15.  9
    Renaud Barbaras & John Russon (2006). Introduction. Chiasmi International 8:11-12.
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  16.  31
    John Russon (1995). Heidegger, Hegel, and Ethnicity: The Ritual Basis of Self-Identity. Southern Journal of Philosophy 33 (4):509-532.
  17.  41
    John Russon (2006). Reading: Derrida in Hegel's Understanding. Research in Phenomenology 36 (1):181-200.
    Hegel's dialectic "Consciousness," Part A from the Phenomenology of Spirit, is interpreted in light of the concept of "reading." The logic of reading is especially helpful for interpreting the often misunderstood dialectic of understanding, as that is described in chapter 3 of the Phenomenology, "Force and Understanding: Appearance and the Supersensible World." Hegel's concept of "the Inverted World" in particular is clarified, and from it Hegel's notion of originary difference is developed. Derrida's notion of "differance" is used to illuminate Hegel's (...)
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  18.  19
    John E. Russon (1991). Selfhood, Conscience, and Dialectic in Hegel'sphenomenology of Spirit. Southern Journal of Philosophy 29 (4):533-550.
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  19.  6
    John Russon (2006). Résumé: Merleau-Ponty et la nouvelle science de l'âme. Chiasmi International 8:138-138.
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  20. John Edward Russon (1997). The Self and its Body in Hegel's Phenomenology of Spirit. University of Toronto Press.
  21.  9
    Renaud Barbaras & John Russon (2006). Presentation. Chiasmi International 8:9-10.
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  22.  19
    John Russon (1998). The Metaphysics of Consciousness and the Hermeneutics of Social Life: Hegel's Phenomenological System. Southern Journal of Philosophy 36 (1):81-101.
  23.  14
    John Russon (2007). Riassunto: La spazialità dell'autocoscienza. Chiasmi International 9:220-220.
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  24. John Russon (2004). Reading Hegel's Phenomenology. Indiana University Press.
    An important companion to contemporary Hegel studies, this book will be of interest to all students of Hegel's philosophy.
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  25.  1
    John Russon (2004). Reading Hegel's Phenomenology. Indiana University Press.
    In Reading Hegel’s Phenomenology, John Russon uses the theme of reading to clarify the methods, premises, evidence, reasoning, and conclusions developed in Hegel’s seminal text. Russon’s approach facilitates comparing major sections and movements of the text, and demonstrates that each section of Phenomenology of Spirit stands independently in its focus on the themes of human experience. Along the way, Russon considers the rich relevance of Hegel’s philosophy to understanding other key Western philosophers, such as Aristotle, Descartes, Kant, Husserl, Heidegger, and (...)
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  26.  15
    John Russon (2009). Emotional Subjects. International Philosophical Quarterly 49 (1):41-52.
    In his discussions of “sensibility” and “feeling,” Hegel has a compelling interpretation of the emotional foundations of experience. I begin by situating “mood” within the context of “sensibility,” and then focus on the inherently “outwardizing” or self-externalizing character of mood. I then consider the different modes of moody self-externalization, for the sake of determining why we express ourselves in language. I conclude by demonstrating why the notions of emotion and spirit are necessarily linked.
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  27.  13
    John Russon (2006). The Elements of Everyday Life. Philosophy in the Contemporary World 13 (2):84-90.
    Against the dualistic conception of mind and matter that is characteristic of much modern philosophy, ancient philosophers (Aristotle and Sophocles) show us that our powers are always embedded in nature, and the existence of those powers is dependent upon the existence of the bodies they are “of” Aristotle’s discussion of the habituation in particular offers us the chance to see the materialityand the labor that are presupposed in the acquisition of new powers. Thucydides, finally, shows us the care needed to (...)
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  28.  13
    John Edward Russon (1993). Hegel's Phenomenology of Reason and Dualism. Southern Journal of Philosophy 31 (1):71-96.
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  29.  17
    John Russon (2006). The Virtue of Stoicism: On First Principles in Philosophy and Life. Dialogue 45 (2):347-354.
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  30. John Russon (1993). Reading and the Body in Hegel. Clio 22 (4):321-336.
     
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  31.  8
    John Russon (2008). Temporality and the Future of Philosophy in Hegel's Phenomenology. International Philosophical Quarterly 48 (1):59-68.
    In “Sense-Certainty” Hegel establishes “the now that is many nows” as the form of experience. This has implications for the interpretation of later figures within the Phenomenology of Spirit: specifically, the thing (from chapter 2), the living body (from chapter 4), and the ethical community (from chapter 6) are each significantly different forms of such a “now” in which the way that past and future are held within the present differs. Comparing these changing “temporalities” allows us to defend Hegel’s distinction (...)
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  32.  10
    John Edward Russon (2000). Cognition: An Introduction to Hegel's Phenomenology of Spirit (Review). [REVIEW] Journal of the History of Philosophy 38 (1):131-133.
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  33.  13
    John Russon (2007). Book Review. [REVIEW] Continental Philosophy Review 40 (1):99-105.
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  34.  9
    John Russon (2007). Review of Karen S. Feldman, Binding Words: Conscience and Rhetoric in Hobbes, Hegel, and Heidegger. [REVIEW] Notre Dame Philosophical Reviews 2007 (2).
  35.  1
    John Edward Russon (1996). Self-Consciousness and the Tradition in Aristotle's Psychology. Laval Théologique et Philosophique 52 (3):777-803.
  36. Renaud Barbaras & John Russon (2006). Presentazione. Chiasmi International 8:13-14.
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  37. Cristian Ciocan, John Russon, Charles E. Scott, Miguel de Beistegui, Matthias Fritsch, Peg Birmingham, Bernard Flynn, Dennis J. Schmidt, Robert J. Dostal & François Raffoul (2008). Renaud Barbaras. Life, Movement, and Desire 3 Alison Ross.'Art'in Nancy's 'First Philosophy': The Artwork and the Praxis of Sense Making 18 Alia Al-Saji.“A Past Which Has Never Been Present”: Bergsonian Dimensions in Merleau-Ponty's Theory of the Prepersonal 41. [REVIEW] Research in Phenomenology 38:455-456.
     
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  38. H. S. Harris, Michael Baur & John Edward Russon (1997). Hegel and the Tradition Essays in Honour of H.S. Harris. Monograph Collection (Matt - Pseudo).
     
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  39. Jeffery Kinlaw, Nathan Ross, John Russon, Brian O'Connor, Kevin Thompson, Brian O'connor & Alison Stone (2014). G. W. F. Hegel. Acumen Publishing.
    The thought of G.W.F. Hegel has had a deep and lasting influence on a wide range philosophical, political, religious, aesthetic, cultural, and scientific movements. But, despite the far-reaching importance of Hegel's thought, there is often a great deal of confusion about what he actually said or believed.G. W. F. Hegel: Key Concepts provides an accessible introduction to both Hegel's thought and Hegel-inspired philosophy in general, demonstrating how his concepts were understood, adopted, and critically transformed by later thinkers. The first section (...)
     
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  40. John Russon (ed.) (2014). A Study of Dialectic in Plato's Parmenides. Northwestern University Press.
    In this book, Eric Sanday boldly demonstrates that Plato’s “theory of forms” is true, easy to understand, and relatively intuitive. Sanday argues that our chief obstacle to understanding the theory of forms is the distorting effect of the tacit metaphysical privileging of individual things in our everyday understanding. For Plato, this privileging of things that we can own, produce, exchange, and through which we gain mastery of our surroundings is a significant obstacle to philosophical education. The dialogue’s chief philosophical work, (...)
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  41. John Russon (2009). Bearing Witness to Epiphany: Persons, Things, and the Nature of Erotic Life. State University of New York Press.
    _Makes the novel argument that erotic life is the real sphere of human freedom._.
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  42. John Russon (2013). Desiring-Production and Spirit: On Anti-Oedipus and German Idealism. In Karen Houle, Jim Vernon & Jean-Clet Martin (eds.), Hegel and Deleuze: Together Again for the First Time. Northwestern University Press
     
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  43. John Russon (2013). Derrida, Jacques. In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell
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  44. John Russon (2015). Expressing Dwelling: Dewey and Hegel on Art as Cultural Self-Articulation. Contemporary Pragmatism 12 (1):38-58.
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  45. John Edward Russon (1990). Hegel on the Body. Dissertation, University of Toronto (Canada)
    There is a phenomenology of the body worked out implicitly in Hegel's Phenomenology of Spirit, in which the full implications of a rejection of a dualistic conception of self and body are articulated. A concept of body can be derived from Hegel's analysis of life, according to which the body is the phusis, hexis and logos of the self, that is, it is the qualitatively determinate conditions--hexis--of un-self-conscious comportment to the world in and by which a situation is constituted which (...)
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  46. John Russon & Patricia Fagan (eds.) (2009). Reexamining Socrates in the Apology. Northwestern University Press.
    An oracle was reported to have said, "No one is wiser than Socrates." And in fact it was Socrates’ life’s work to interpret these words, which demanded and defined the practice of philosophy. Each of these original essays attends carefully to the specifics of the _Apology_, looking to its dramatic details, its philosophic teaching, and its complexity as a work of writing to bring into focus the "Socrates" of the _Apology_. Overall, the contributors, distinguished scholars of ancient philosophy, share a (...)
     
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  47.  2
    John Russon (ed.) (1999). Retracing the Platonic Text. Northwestern University Press.
    The result illustrates the depth of Platonic thought and the debt of all philosophy to it. Retracing the Platonic Text is a pioneering effort in demonstrating how Continental philosophy both reflects and expands upon Greek philosophy.
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  48. John Russon & John Sallis (eds.) (1999). Retracing the Platonic Text. Northwestern University Press.
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  49. John Russon & Kirsten Jacobson (2013). Space: The Open in Which We Sojourn. In Francois Raffoul & Eric S. Nelson (eds.), The Bloomsbury Companion to Heidegger. Bloomsbury 345.
     
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