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  1.  13
    John Sallis (1999). Chorology: On Beginning in Plato's Timaeus. Indiana University Press.
    "This excellent work... deserves the serious consideration of all who are interested in contemporary philosophy as well as those who concern themselves with ...
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  2.  5
    John Sallis (2016). Return to Nature. International Journal of Philosophical Studies 24 (3):381-392.
    This essay explores the various ways in which in the history of philosophy the imperative to return to nature has been understood. Against this background, it takes up the question as to how the concept of nature is to be determined in contemporary thought.
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  3.  5
    John Sallis (2012). Logic of Imagination: The Expanse of the Elemental. Indiana University Press.
    The Shakespearean image of a tempest and its aftermath forms the beginning as well as a major guiding thread of Logic of Imagination. Moving beyond the horizons of his earlier work, Force of Imagination, John Sallis sets out to unsettle the traditional conception of logic, to mark its limits, and, beyond these limits, to launch another, exorbitant logic—a logic of imagination. Drawing on a vast range of sources, including Plato, Aristotle, Kant, Hegel, Nietzsche, and Freud, as well as developments in (...)
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  4.  1
    John Sallis (2012). Logic of Imagination: The Expanse of the Elemental. Indiana University Press.
    The Shakespearean image of a tempest and its aftermath forms the beginning as well as a major guiding thread of Logic of Imagination. Moving beyond the horizons of his earlier work, Force of Imagination, John Sallis sets out to unsettle the traditional conception of logic, to mark its limits, and, beyond these limits, to launch another, exorbitant logic—a logic of imagination. Drawing on a vast range of sources, including Plato, Aristotle, Kant, Hegel, Nietzsche, and Freud, as well as developments in (...)
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  5.  23
    John Sallis (1981). Hegel. The Owl of Minerva 12 (3):1-2.
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  6.  20
    John Sallis (1970). The Play of Tragedy. Tulane Studies in Philosophy 19:89-108.
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  7.  1
    John Sallis (2004). Platonic Legacies. State University of New York Press.
    Demonstrates how archaic Platonism has a profound significance for contemporary thought.
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  8.  1
    John Sallis (1996). Being and Logos: Reading the Platonic Dialogues. Indiana University Press.
    Its power to illuminate the text..., its ecumenicity of inspiration, its methodological rigor, its originality, and its philosophical profundity—all together make it one of the few philosophical interpretations that the philosopher will ...
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  9. Burt Hopkins, Steven Crowell, Parvis Emad, John Sallis, Carlo Ierna, Filip Matterns, Dieter Lohmar, Benjamin D. Crowe, Jacob Klein & Ka-Wing Leung (2009). The New Yearbook for Phenomenology and Phenomenological Philosophy Vi. Routledge.
    "The New Yearbook for Phenomenology and Phenomenological Philosophy Volume VI" includes important contributions by both established and emerging scholars working in the phenomenological tradition, together with first-time English translations of texts and documents whose phenomenological relevance transcends their considerable historical significance.
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  10.  37
    John C. Sallis (1971). Time, Subjectivity, and the Phenomenology of Perception. Modern Schoolman 48 (May):343-358.
  11.  1
    John Sallis (1987). Spacings--Of Reason and Imagination: In Texts of Kant, Fichte, Hegel. University of Chicago Press.
    And yet, in these very texts Sallis identifies outbreaks of spacing that would disrupt the tranquil space of reason. Rather than closure, he finds an opening of reason to imagination.
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  12.  17
    John Sallis (2008). Transfigurements: On the True Sense of Art. University of Chicago Press.
    What is art really about? What is its true sense? For John Sallis, we cannot gain a genuine understanding of art by merely translating its effects into conceptual language. Rather, works of art must be approached in a way that does justice to their sensuous and enigmatic character—that illuminates their capacity to present truth without pretending to dispel the real mystery at art’s core. Transfigurements develops a framework for thinking about art through innovative readings of some of the most important (...)
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  13.  10
    John Sallis (2008). The Verge of Philosophy. University of Chicago Press.
    Where does philosophy begin, and where does it end? For John Sallis, philosophy’s many starting points all lead back to Plato’s cave, a reminder that no matter how rigorous our thought, we can never quite escape to pure understanding. We remain always on the verge, at the limits of philosophy—but the verge, Sallis argues, is where the most decisive philosophical thinking takes place. The Verge of Philosophy is in one sense a memorial for Sallis’s longtime friend and interlocutor Jacques Derrida. (...)
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  14. John Sallis (1991). Beings and Logos: The Way of Platonic Dialogue. Noûs 25 (5):738-740.
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  15. John Sallis (1986). Delimitations Phenomenology and the End of Metaphysics. Monograph Collection (Matt - Pseudo).
     
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  16.  34
    John Sallis (1998). Levinas and the Elemental. Research in Phenomenology 28 (1):152-159.
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  17. John Sallis (1993). Reading Heidegger Commemorations. Monograph Collection (Matt - Pseudo).
     
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  18.  17
    John Sallis (1991). Crossings: Nietzsche and the Space of Tragedy. University of Chicago Press.
    Boldly contesting recent scholarship, Sallis argues that The Birth of Tragedy is a rethinking of art at the limit of metaphysics. His close reading focuses on the complexity of the Apollinian/Dionysian dyad and on the crossing of these basic art impulses in tragedy. "Sallis effectively calls into question some commonly accepted and simplistic ideas about Nietzsche's early thinking and its debt to Schopenhauer, and proposes alternatives that are worth considering."--Richard Schacht, Times Literary Supplement.
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  19.  1
    John Sallis (2002). On Translation. Indiana University Press.
    "Everyone complains about what is lost in translations. This is the first account I have seen of the potentially positive impact of translation, that it represents... a genuinely new contribution." —Drew A. Hyland In his original philosophical exploration of translation, John Sallis shows that translating is much more than a matter of transposing one language into another. At the very heart of language, translation is operative throughout human thought and experience. Sallis approaches translation from four directions: from the dream of (...)
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  20.  8
    John Sallis (1977). Imagining. International Philosophical Quarterly 17 (4):487-491.
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  21.  31
    John C. Sallis (1967). The Problem of Judgment in Husserl's Later Thought. Tulane Studies in Philosophy 16:129-152.
  22.  1
    John Sallis (1973). Phenomenology and the Return to Beginnings. Pittsburgh,Duquesne University Press; Distributed by Humanities Press, New York.
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  23.  5
    Charles E. Scott & John Sallis (eds.) (2000). Interrogating the Tradition: Hermeneutics and the History of Philosophy. State University of New York Press.
    Constitutes a thoughtful survey of contemporary hermeneutics in its historical context.
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  24.  15
    John C. Sallis (1969). Nietzsche and the Problem of Knowledge. Tulane Studies in Philosophy 18:105-122.
  25.  3
    John Sallis (1998). Shades—of Painting at the Limit. Indiana University Press.
    Highly recommended." —Choice "This fascinating book by one of the more original voices writing philosophy in English poses questions about the nature of the visible and invisible, sensible and intelligible." —Dennis Schmidt What is it ...
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  26.  17
    John Sallis (1985). Meaning Adrift. Heidegger Studies 1:91-100.
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  27.  5
    John Sallis (1995). Editor's Foreword. Research in Phenomenology 25 (1):1-2.
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  28.  21
    John Sallis (1994). Of the Χώρα. Epoché: A Journal for the History of Philosophy 2 (1):1-12.
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  29.  6
    John C. Sallis (1967). Art Within the Limits of Finitude. International Philosophical Quarterly 7 (2):285-297.
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  30.  21
    John Sallis (1970). Language and Reversal. Southern Journal of Philosophy 8 (4):381-397.
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  31.  26
    John Sallis (1994). The Question of Origin. Southern Journal of Philosophy 32 (S1):89-106.
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  32. John Sallis (1975). Being and Logos. Pittsburgh,Duquesne University Press; Distributed by Humanities Press, Atlantic Highlands [N.J..
  33. John Sallis (1994). Double Truth. State University of New York Press.
    This is an anthology of deconstructive writings on the doubly difficult theme of truth by the foremost American philosopher of postmodernity.
     
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  34.  24
    John Sallis (2010). On Shining Forth: Response to Günter Figal and Dennis Schmidt. Research in Phenomenology 40 (1):115-119.
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  35. John Sallis (ed.) (1970). Heidegger and the Path of Thinking. Pittsburgh,Duquesne University Press.
     
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  36.  2
    John Sallis (1989). Radical Hermeneutics: Repetition, Deconstruction, and the Hermeneutic Project. [REVIEW] Man and World 22 (2):251-256.
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  37.  5
    John Sallis (2006). Powers of Reason and Sites of Recourse. New Yearbook for Phenomenology and Phenomenological Philosophy 6 (1):21-31.
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  38. John Sallis (1990). Echoes: After Heidegger. Indiana University Press.
    In Echoes, John Sallis mobilizes the figure of echo, used by Heidegger to characterize originary thinking, as the motif around which to organize a radical reading of Heidegger's most important texts.
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  39.  14
    John Sallis (2009). Speaking of the Earth. Epoché: A Journal for the History of Philosophy 13 (2):365-376.
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  40.  15
    John Sallis (1971). On the Limitation of Transcendental Reflection, or, Is Intersubjectivity Transcendental? The Monist 55 (2):312-333.
  41.  21
    John Sallis (2002). Speaking of Light and Shining. Continental Philosophy Review 35 (1):97-102.
  42.  9
    John C. Sallis (1969). Nietzsche's Homecoming. Man and World 2 (1):108-116.
  43.  22
    John Sallis (1984). Heidegger/Derrida--Presence. Journal of Philosophy 81 (10):594-601.
  44.  20
    John Sallis (1972). Schelling's System of Freedom. Research in Phenomenology 2 (1):155-165.
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  45.  31
    John Sallis (ed.) (1987). Deconstruction and Philosophy: The Texts of Jacques Derrida. University of Chicago Press.
    This volume represents the first sustained effort to relate Derrida's work to the Western philosophical tradition from Plato to Heidegger. Bringing together twelve essays by twelve leading Derridean philosophers and an important paper by Derrida previously unpublished in English, the collection retrieves the significance of deconstruction for philosophy.
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  46.  7
    John Sallis & Georges Bataille Merleau-Ponty (forthcoming). KRELL, David Farrell. Philosophy Today.
  47.  20
    Stephen Crites, Findley B. Edge, C. Stephen Evans, S. Daniel Breslauer, Frederick Sontag, Clement Dore, John W. Elrod, John Sallis, Henry W. Smorynski & Louis P. Pojman (1981). Book Reviews. [REVIEW] International Journal for Philosophy of Religion 12 (3):179-191.
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  48.  3
    John Sallis (2012). The Cosmological Turn. Journal of Speculative Philosophy 26 (2):152-162.
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  49. Hugh J. Silverman, John Sallis & Thomas M. Seebohm (eds.) (1983). Continental Philosophy in America. Duquesne University Press.
  50.  8
    John Sallis (2005). O fim da tradução. Veritas: Revista de Filosofia da PUCRS 50 (1):155-164.
    O presente artigo trata da questão da tradução, discutindo, em autores como Hegel, Nietzsche, Heidegger e Gadamer, a possibilidade e o sentido da tradução. PALAVRAS-CHAVE – Tradução. Hegel. Nietzsche. Heidegger. Gadamer. ABSTRACT This paper focuses the question of translation, by discussing the possibility and the sense of translation in Hegel, Nietzsche, Heidegger e Gadamer. KEY WORDS – Translation. Hegel. Nietzsche. Heidegger. Gadamer.
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