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  1. M. C. Dillon (2012). The Ontology of Becoming and the Ethics of Particularity. Ohio University Press.
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  2. M. C. Dillon (2004). Circulating Being. International Studies in Philosophy 36 (4):37-47.
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  3. M. C. Dillon (2003). The Madonna Imago: A New Interpretation of Its Pathology. In J. Philips & James Morley (eds.), Imagination and its Pathologies. Mit Press. 133.
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  4. M. C. Dillon (2001). Beyond Romance. State University of New York Press.
    Critiques the predominant romantic ideal.
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  5. M. C. Dillon (1998). Beyond Semiological Reductionism: Transcendental Philosophy and Transcendence. Analecta Husserliana 53:75-88.
     
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  6. M. C. Dillon (1998). Merleau-Ponty's Ontology 2e: Second Edition. Northwestern University Press.
     
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  7. M. C. Dillon (1998). Sex Objects and Sexual Objectification: Erotic Versus Pornographic Depiction. Journal of Phenomenological Psychology 29 (1):92-115.
    If desire is conceived as investment in a sex object, why is sexual objectification regarded as intrinsically degrading? The distinction between the "objectification " of pornographic depiction and the "beauty " of erotic depiction can be understood as a difference in degree between the uni-dimensional enframing of one treatment and the multidimensional enframing of the other. The phenomenon of context includes the anticipations of the participating witnesses: the object of pornographic or erotic depiction cannot be isolated from the posture, situation, (...)
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  8. M. C. Dillon (ed.) (1997). Écart & Différance: Merleau-Ponty and Derrida on Seeing and Writing. Humanities Press.
  9. M. C. Dillon (1997). Merleau-Ponty's Ontology. Northwestern University Press.
    Originally published in 1988, M. C. Dillon's classic study of Merleau-Ponty is now available in a revised second edition containing a new preface and a new ...
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  10. M. C. Dillon (1995). Semiological Reductionism: A Critique of the Deconstructionist Movement in Postmodern Thought. State University of New York Press.
    This critical interpretation shows Derridian thought to be permeated by a semiology that reduces all meaning to the signification of signs thus challenging the philosophy of deconstruction at its roots.
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  11. M. C. Dillon (1992). Sexual Norms and the Burden of Sexual Literacy. Journal of Phenomenological Psychology 23 (2):182-197.
    In this paper, I argue against the kind of "scientific objectivity" that attempts to maintain the facade of value neutrality on the grounds that since objectivity is impossible, the claim to it is necessarily hypocritical. The impossibility stems from the inextricability of sex and sexuality: Sex as a natural phenomenon cannot be separated from sexuality as a matrix of value-laden, historically situated ideas and emotions. It stems also from the fact that the intensity of the pleasure-pain continuum, which is indissociable (...)
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  12. M. C. Dillon (ed.) (1991). . Suny Pr.
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  13. M. C. Dillon (ed.) (1991). Merleau-ponty vivant. Suny Press.
    "The Element of Voluminousness": Depth and Place Re-examined Edward S. Casey Four centuries after the 'solutions' of the Renaissance and three centuries ...
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  14. M. C. Dillon (1990). Écart: Reply to Lefort's “Flesh and Otherness”. In Galen A. Johnson & Michael B. Smith (eds.), Ontology and Alterity in Merleau-Ponty. Northwestern University Press. 14--26.
  15. M. C. Dillon (1989). Desire for All/Love of One. Philosophy Today 33 (4):347-357.
  16. M. C. Dillon (1988). Inscriptions. Review of Metaphysics 42 (1):170-172.
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  17. M. C. Dillon (1988). Romantic Love. International Studies in Philosophy 20 (1):117-119.
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  18. M. C. Dillon (1987). Apriority in Kant and Merleau-Ponty. Kant-Studien 78 (1-4):403-423.
    If the a priori is the proper subject matter of transcendental philosophy, then the problems of the a priori are also problems for transcendental philosophy. the idea that defines transcendental philosophy is the idea that there are stable general structures which are discernible in experience, provide the foundations of our knowledge of it, and collectively constitute an a priori which transcends experience and informs it. the a priori is traditionally conceived as a nexus of relations which is held to be (...)
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  19. M. C. Dillon (1987). Sex, Time and Love: Erotic Temporality. Journal of Phenomenological Psychology 18 (1):33-48.
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  20. M. C. Dillon (1986). Excesses. International Studies in Philosophy 18 (1):93-94.
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  21. M. C. Dillon (1986). Merleau-Ponty and the Transcendence of Immanence: Overcoming the Ontology of Consciousness. [REVIEW] Man and World 19 (4):395-412.
  22. M. C. Dillon (1985). Erotic Desire. Research in Phenomenology 15 (1):145-163.
  23. M. C. Dillon (1983). Merleau-Ponty and the Reversibility Thesis. Man and World 16 (4):365-388.
  24. M. C. Dillon (1980). ?Eye and Mind?: The Intertwining of Vision and Thought. [REVIEW] Man and World 13 (2):155-171.
  25. M. C. Dillon (1979). Phenomenology and Literature (Review). Philosophy and Literature 3 (1):122-124.
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  26. M. C. Dillon (1978). Love in Women in Love: A Phenomenological Analysis. Philosophy and Literature 2 (2):190-208.
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  27. Robert E. Innis & M. C. Dillon (1978). Short Reviews. Human Studies 1 (1):395-402.
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  28. M. C. Dillon (1977). A Phenomenological Conception of Truth. Man and World 10 (4):382-392.
  29. M. C. Dillon (1977). Satre's Inferno. Thought 52 (2):134-150.
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  30. M. C. Dillon (1976). Special Contribution to the Debate: Theoria, Praxis, and the "Crisis". Analecta Husserliana 5:179.
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  31. M. C. Dillon (1974). Nietzsche: Deception and Authenticity. [REVIEW] Journal of Value Inquiry 8 (3):215-224.
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  32. M. C. Dillon (1974). Sartre on the Phenomenal Body and Merleau-Ponty's Critique. Journal of the British Society for Phenomenology 5:144-158.
    The article tries to show that both resolution of the mind-body problem and adequate description of the phenomenal body depend upon the ontology presupposed in offering such a resolution or description. a detailed analysis of sartre's treatment of the body demonstrates that his failures are a result of his neo-cartesian ontology. both the critique and the resolution proposed toward the end take their departure from merleau- ponty's thesis of the ontological primacy of phenomena.
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  33. M. C. Dillon (1973). Why Should Anyone Refrain From Stealing? Ethics 83 (4):338-340.
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  34. M. C. Dillon (1971). Gestalt Theory and Merleau-Ponty's Concept of Intentionality. Man and World 4 (4):436-459.
    The intent of the article is to define merleau-ponty's place in the phenomenological tradition and, at the same time, to defend his standpoint, especially on those issues where his thought represents a departure from the tradition. although merleau-ponty espouses a form of the husserlian doctrine of the intentionality of consciousness, his understanding of intentionality differs in several fundamental respects from husserl's. the article attempts to show specifically where merleau-ponty's gestalt- theoretical orientation leads him to modify such basic aspects of husserl's (...)
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