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Mark A. Wrathall [27]Mark Wrathall [7]
  1. Mark A. Wrathall (ed.) (2013). The Cambridge Companion to Heidegger's Being and Time. Cambridge University Press.
    The Companion begins with a section-by-section overview of Being and Time and a chapter reviewing the genesis of this seminal work. The final chapter situates Being and Time in the context of Heidegger's later work.
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  2. Mark Wrathall & Morganna Lambeth (2011). Heidegger's Last God. Inquiry 54 (2):160-182.
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  3. Mark A. Wrathall (2010). Heidegger and Unconcealment: Truth, Language, and History. Cambridge University Press.
    Machine generated contents note: Part I. Truth and Disclosure: 1. Unconcealment; 2. The conditions of truth in Heidegger and Davidson; 3. On the 'existential positivity of our ability to be deceived'; 4. Heidegger on Plato, truth, and unconcealment: the 1931-32 lecture on The Essence of Truth; Part II. Language: 5. Social constraints on conversational content: Heidegger on Rede and Gerede; 6. Conversation, language, saying and showing; 7. The revealed word and world disclosure: Heidegger and Pascal on the phenomenology of religious (...)
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  4. Mark A. Wrathall (2009). Introduction. Philosophical Studies 144 (1):1-1.
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  5. Mark A. Wrathall (2009). On the Existential Positivity of Our Ability to Be Deceived. In Clancy W. Martin (ed.), The Philosophy of Deception. Oxford University Press. 67.
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  6. Mark Wrathall (2007). "Inappropriate Thoughts": On Visker's the Inhuman Condition. Inquiry 50 (4):424 – 439.
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  7. Mark A. Wrathall (2007). The Phenomenology of Social Rules. In Thomas Baldwin (ed.), Reading Merleau-Ponty: On Phenomenology of Perception. Routledge. 123 - 147.
    In this paper, I explore the nature of social rules, including the limitations of most theories of rules which see them either as intentionally followed by, or as objectively describing the behavior of social actors. I argue that a phenomenological description of what it is like actually to be governed by a rule points the way to reconceptualizing the role of social rules in structuring our world and our experience of the world.
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  8. Hubert L. Dreyfus & Mark A. Wrathall (eds.) (2006/2009). A Companion to Phenomenology and Existentialism. Blackwell Pub..
    A Companion to Phenomenology and Existentialism is a complete guide to two of the dominant movements of philosophy in the twentieth century. Written by a team of leading scholars, including Dagfinn Føllesdal, J. N. Mohanty, Robert Solomon, Jean-Luc Marion. Highlights the area of overlap between the two movements. Features longer essays discussing each of the main schools of thought, shorter essays introducing prominent themes, and problem-oriented chapters. Organised topically, around concepts such as temporality, intentionality, death and nihilism. Features essays on (...)
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  9. Mark A. Wrathall (2006). Ne-Racionalni Temelji I Ne-Konceptualni Sadržaj. Filozofska Istrazivanja 26 (2):283-295.
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  10. Hubert L. Dreyfus & Mark A. Wrathall (eds.) (2005). A Companion to Heidegger. Blackwell Pub..
    1 Martin Heidegger: An Introduction to His Thought, Work, and Life HUBERT DREYFUS AND MARK WRATHALL Martin Heidegger is one of the most influential ...
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  11. Mark Wrathall (2005). Motives, Reasons, and Causes. In Taylor Carman & Mark B. N. Hansen (eds.), The Cambridge Companion to Merleau-Ponty. Cambridge University Press. 111--128.
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  12. Mark A. Wrathall (2005). Fondements non rationnels et contenus non conceptuels. Synthesis Philosophica 20 (2):265-278.
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  13. Mark A. Wrathall (2005/2006). How to Read Heidegger. W.W. Norton.
    Dasein and being-in-the-world -- The world -- The structure of being-in-the-world, pt. 1: Disposedness and moods -- The structure of being-in-the-world, pt. 2: Understanding and interpretation -- Everydayness and the 'one' -- Death and authenticity -- Truth and art -- Language -- Technology -- Our mortal dwelling with things.
     
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  14. Mark A. Wrathall (2005). Non-Rational Grounds and Non-Conceptual Content. Synthesis Philosophica 2 (40):265-278.
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  15. Mark A. Wrathall (2005). Nicht-rationale grundlagen und nicht-konzeptueller inhalt. Synthesis Philosophica 20 (2):265-278.
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  16. Mark Wrathall (2004). Heidegger on Plato, Truth, and Unconcealment: The 1931-32 Lecture on the Essence of Truth. Inquiry 47 (5):443 – 463.
    This paper discusses Heidegger's 1931-32 lecture course on The Essence of Truth. It argues that Heidegger read Platonic ideas, not only as stage-setting for the western philosophical tradition's privileging of conceptualization over practice, and its correlative treatment of truth as correctness, but also as an early attempt to work through truth as the fundamental experience of unhiddenness. Wrathall shows how several of Heidegger's more-famous claims about truth, e.g. that propositional truth is grounded in truth as world-disclosure, and including Heidegger's critique (...)
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  17. Mark A. Wrathall (2003). Introduction: Metaphysics and Onto-Theology. In , Religion After Metaphysics. Cambridge University Press. 1--6.
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  18. Mark A. Wrathall (ed.) (2003). Religion After Metaphysics. Cambridge University Press.
    How should we understand religion, and what place should it hold, in an age in which metaphysics has come into disrepute? The metaphysical assumptions which supported traditional theologies are no longer widely accepted, but it is not clear how this 'end of metaphysics' should be understood, nor what implications it ought to have for our understanding of religion. At the same time there is renewed interest in the sacred and the divine in disciplines as varied as philosophy, psychology, literature, history, (...)
     
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  19. Hubert L. Dreyfus & Mark A. Wrathall (eds.) (2002). Heidegger Reexamined. Routledge.
    Heidegger and the study of his thought have earned wide acceptance, extending beyond philosophy to influence an array of other disciplines. Critically selected by leading scholars in the field, the articles in this new collection bring together the most essential and representative scholarship on Heidegger. Focusing on the major phases of his work which attracted most attention from contemporary thinkers, as well as exploring new and important areas of Heidegger scholarship, this four-volume set is an invaluable resource for any curriculum (...)
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  20. Mark A. Wrathall (2002). Heidegger, Truth, and Reference. Inquiry 45 (2):217 – 228.
  21. James E. Faulconer & Mark A. Wrathall (eds.) (2000). Appropriating Heidegger. Cambridge University Press.
    Although Martin Heidegger is undeniably one of the most influential philosophers of the twentieth century, among the philosophers who study his work we find considerable disagreement over what might seem to be basic issues: why is Heidegger important? What did his work do? This volume is an explicit response to these differences, and is unique in bringing together representatives of many different approaches to Heidegger's philosophy. Topics covered include Heidegger's place in the 'history of being', Heidegger and ethics, Heidegger and (...)
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  22. Mark A. Wrathall (2000). Language, Thought, and Logic. International Philosophical Quarterly 40 (1):124-126.
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  23. Mark A. Wrathall (2000). Philosophy, Thinkers, and Heidegger's Place in the History of Being. In James E. Faulconer & Mark A. Wrathall (eds.), Appropriating Heidegger. Cambridge University Press. 9--29.
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  24. Mark A. Wrathall & Jeff E. Malpas (eds.) (2000). Heidegger Coping and Cognitive Science. MIT Press.
    The essays in this volume reflect this desire to "make a difference"—not just in the world of academic philosophy, but in the broader world.
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  25. Mark Wrathall & Jeff Malpas (eds.) (2000). Heidegger, Authenticity, and Modernity: Essays in Honor of Hubert L. Dreyfus. The Mit Press.
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  26. Mark Wrathall & Jeff Malpas (eds.) (2000). Heidegger, Coping, and Cognitive Science: Essays in Honor of Hubert L. Dreyfus, Volume 2. MIT Press.
     
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  27. Mark A. Wrathall (1999). Heidegger and Truth as Correspondence. International Journal of Philosophical Studies 7 (1):69 – 88.
    I argue in this paper that Heidegger, contrary to the view of many scholars, in fact endorsed a view of truth as a sort of correspondence. I first show how it is a mistake to take Heidegger's notion of 'unconcealment' as a definition of propositional truth. It is thus not only possible but also essential to disambiguate Heidegger's use of the word 'truth', which he occasionally used to refer to both truth as it is ordinarily understood and unconcealment understood as (...)
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  28. Mark A. Wrathall (1999). Introduction. Philosophical Topics 27 (2):5-6.
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  29. Mark A. Wrathall (1999). Practical Incommensurability and the Phenomenological Basis of Robust Realism. Inquiry 42 (1):79 – 88.
    This paper develops a modification of the notion of incommensurable worlds upon which Dreyfus and Spinosa base their robust realism. In particular, I argue that we cannot make sense of a conception of incommensurability according to which incommensurable worlds entail cognitively incompatible claims. Instead, as Dreyfus and Spinosa sometimes suggest, incommensurable worlds should be understood as being practically incompatible, meaning that the inhabitants of one world cannot, given their practices for dealing with some things, engage in practices central to the (...)
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  30. Mark A. Wrathall (1999). Re-Establishing the Contemporary Relevance of Socratic Dialectic. Southwest Philosophy Review 15 (1):219-226.
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  31. Mark A. Wrathall (1999). Social Constraints on Conversational Content: Heidegger on Rede and Gerede. Philosophical Topics 27 (2):25-46.
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  32. Mark A. Wrathall (1999). The Conditions of Truth in Heidegger and Davidson. The Monist 82 (2):304-323.
  33. Mark A. Wrathall (1998). Intentionality Without Representations. Philosophy Today 42 (9999):182-189.
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  34. Mark Wrathall & Sean Kelly (1996). Existential Phenomenology and Cognitive Science. Electronic Journal of Analytic Philosophy (4).
    [1] In _What Computers Can't Do_ (1972), Hubert Dreyfus identified several basic assumptions about the nature of human knowledge which grounded contemporary research in cognitive science. Contemporary artificial intelligence, he argued, relied on an unjustified belief that the mind functions like a digital computer using symbolic manipulations ("the psychological assumption") (Dreyfus 1992: 163ff), or at least that computer programs could be understood as formalizing human thought ("the epistemological assumption") (Dreyfus 1992: 189). In addition, the project depended upon an assumption about (...)
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