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  1. Roland Breeur (2012). De Tijd Bestaat Niet: Essays Over Domheid, Vrijheid En Emoties. Vantilt.
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  2. Roland Breeur (2012). Le temps irréel (Sartre). Bulletin d'Analyse Phénoménologique.
    Introduction Dans ce qui suit, j?aimerais avancer quelques remarques au sujet de la modi­fication que subit le temps en passant du réel à l?imaginaire 1 . Je voudrais situer ces analyses dans le cadre d?observations que certains psychologues et philosophes « empiristes » (comme les associationistes du xix e siècle) avaient faites au sujet du rêve dans son rapport à la sensation, voire l?im­pression supposée en être la cause plus ou moins occasionnelle. Dans ces observations revient continuellement l?idée d?une tension (...)
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  3. Roland Breeur (2011). Descartes on Anger. Tijdschrift Voor Filosofie 73 (3):445-466.
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  4. Roland Breeur (2011). Mauvais sang. Tijdschrift Voor Filosofie 73 (3):445.
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  5. Roland Breeur (2009). Broughton, Janet and Carriero, J.(Eds.), A Companion to Descartes. Tijdschrift Voor Filosofie 71 (2):434.
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  6. Roland Breeur (2008). Het niets en de materie bij Bergson. Tijdschrift Voor Filosofie 70 (1):87-108.
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  7. Roland Breeur (2008). Lazare au royaume de l'Hadès. Studia Phaenomenologica 8:199-217.
    In this article, the author analyses Cernuda’s long poem “Lazaro”, in order to elucidate the inner relation between desire and reality that is central in his entire work. That relation is important not only in order to understand how imagination influences poetical creation, but also how poetical creativity acquires its autonomy and independency.
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  8. Roland Breeur (2008). Nichols, Sh., The Architecture of the Imagination. Tijdschrift Voor Filosofie 70 (1):183.
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  9. Roland Breeur & Arnold Burms (2008). Persons and Relics. Ratio 21 (2):134–146.
    We describe a number of puzzling phenomena and use them as evidence for a hypothesis about why bodily continuity matters for personal identity. The phenomena all belong to a particular kind of symbolisation: each of them illustrates how an entity (object or person) sometimes acquires symbolic significance in virtue of a material link with the symbolised entity. Relics are the most obvious example of what happens here: they are cherished, desired or respected, not because of their intrinsic features, but because (...)
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  10. Roland Breeur (2007). La preuve ontologique. Revue Philosophique De Louvain 105 (4):659-677.
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  11. Roland Breeur (2007). Meningen Van de maag: Descartes en Alain over de passies. Tijdschrift Voor Filosofie 69 (2):207 - 237.
    According to the French thinker Alain (1868-1951), Descartes' Treatise on The Passions of the Soul (1649) contains three layers. First there is the pure physiological account of the passions: the body as mechanical unity ("automaton"). In a second layer Descartes develops a more psychological account: the passions described from the point of view of the union of the soul with the body. And in a third one, he points to the existence of pure intellectual passions (as the "intellectual joy"). What (...)
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  12. Roland Breeur (2007). Opinions of the Stomach. Alain and Descartes on the Passions (The'Passions of the Soul'). Tijdschrift Voor Filosofie 69 (2):207-237.
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  13. Roland Breeur (2005). Malebranche over de onrust en de eerste mens. Tijdschrift Voor Filosofie 67 (1):3 - 35.
    In The Search after Truths Nicolas Malebranche (1638-1715) claims that the first man, Adam, had the same senses as we do, that he felt the same pleasures and pains as we do, but without being distracted from God. However, after he had sinned, his senses revolted against him and enslaved him, as they do us. In other words, because of the original sin the union that joins our mind to God and which raises us above all material things is weakened (...)
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  14. Roland Breeur (2005). Passion à volonté. Bulletin d'Analyse Phénoménologique 1 (1).
    Dans cet article, l'auteur propose une étude consacrée à la passion, tout spécialement à partir d'une interrogation sur le rapport entre passion et imagination. Partant du Traité des passions de Descartes, l'auteur commence par examiner en quels termes Descartes décrit la passion comme étant ce qui "fait vouloir". Il montre ensuite que, d'après la conception cartésienne, la passion doit être assez similaire à l'imagination pour autant que l'une et l'autre induisent une modification profonde de notre rapport à la réalité. Les (...)
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  15. Roland Breeur (2005). Tussen Berouw En Edelmoedigheid.Between Repentance and Generosity. Bijdragen 66 (2):158-178.
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  16. Roland Breeur (2005). Tussen berouw en edelmoedigheid: over Descartes. Bijdragen 66 (2):158-178.
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  17. Roland Breeur (2004). Le sabbat de la bêtise: Gilles Deleuze, over domheid en denken. Algemeen Nederlands Tijdschrift Voor Wijsbegeerte 96 (3).
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  18. Roland Breeur (2004). Proust Over Tijd En Werkelijkheid. Tijdschrift Voor Filosofie 66 (3):419 - 447.
    Walter Biemel designated Time as the real protagonist of Proust's In Search of Time Lost. This article wants to analyse in detail the complex inner structure of that "Proustian time" by focusing on the existence of a double tension. Indeed, the awareness of time of the novel's protagonist "Marcel" seems to be determined by surprising "paradoxes". The first one betrays a strange opposition between, on the one hand, a very lucid description of temporality as a devastating power, but on the (...)
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  19. Roland Breeur, Christian Lotz, Corinne Painter & Sebastian Luft (2004). New Journals in Phenomenology: Annales de Phénoménologie, the New Yearbook for Phenomenology and Phenomenological Philosophy, Phänomenologische Forschungen. [REVIEW] Husserl Studies 20 (2):167-181.
  20. Roland Breeur (2003). Consciousness and the Self. International Journal of Philosophical Studies 11 (4):415-436.
    With his notion of absolute consciousness, Sartre tries to rethink the relation between consciousness and the self. What is the origin of subjectivity in relation to a consciousness that is characterized as impersonal and as a radical lucidity? In this article, I attempt to question that origin and the nature as such of the subject in its relation to a consciousness that in its essence is not yet subjective. On the contrary, it is characterized by a selfpresence that is so (...)
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  21. Roland Breeur (2003). Denken en willen: Naar aanleiding Van de vierde meditatie Van Descartes. Tijdschrift Voor Filosofie 65 (1):121 - 143.
    Descartes' Fourth Meditation, on Truth and Falsity, bears on a notion of freedom that often was identified with a thomistic model. In this model the freedom of indifference is caused by an accidental lack of knowledge and is thus subordinated to the tendency to give spontaneously our assent to what we clearly perceive. However, exploring more in detail the relation between the understanding and the will (and the lumen naturale), it is argued that the will refers to a notion of (...)
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  22. Roland Breeur (2003). “Een bijzondere inspanning Van de geest”: Over ideeën en werkelijkheid bij Descartes. Tijdschrift Voor Filosofie 65 (3):511 - 540.
    Descartes is often presented as the "father" of modern subjectivity, because of his identification of thinking and being (cogito ergo sum).However, the autonomy of the cogito rests for its validation on the idea of the infinite. Consequently, what is the relation between the subject and that idea? This article tries to elucidate the complex role of an idea which, as Descartes himself seemed to admit, is very ambiguous, being "cognoscibilis et effabilis" and "ineffabilis et incomprehensibilis" at the same time. This (...)
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  23. Roland Breeur (2003). Verbeelding en werkelijkheid. Bijdragen 64 (1):20-38.
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  24. Patrick Bourgeois, Roland Breeur, Talbot Brewer, Judith Butler, Ernesto Laclau, Slavoj qiÓek, John D. Caputo & Joseph Catalano (2001). 1. Authored Works. Continental Philosophy Review 34:237-246.
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  25. Roland Breeur (2001). Bergson's and Sartre's Account of the Self in Relation to the Transcendental Ego. International Journal of Philosophical Studies 9 (2):177 – 198.
    In The Transcendence of the Ego Sartre deals with the idea of the self and of its relation to what he calls 'pure consciousness'. Pure consciousness is an impersonal transcendental field, in which the self is produced in such a way that consciousness thereby disguises its 'monstrous spontaneity'. I want to explore to what extent the ego is to be understood as a result of absolute consciousness. I also claim that the idea of the self Sartre has in mind is (...)
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  26. Roland Breeur (2001). Het Cogito Van Attila: Over Bewustzijn En Vrijheid Bij Descartes. Tijdschrift Voor Filosofie 63 (2):235 - 260.
    In a letter to Mesland (1645), Descartes suggests that "a greater freedom" consists in a positive faculty to follow "the worse", although "we see the better". What does such freedom presuppose? A good illustration of this kind of excess of the will, as suggested by Beyssade, is Attila, the "black hero" in one of Corneille's tragedies. This article tries to relate the possibility of that freedom with the very nature of the cogito.
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  27. Roland Breeur, Arnold Burms & Leu Essays Over Identiteit En Zelfbewustzijn (2000). Ontv Angen Boeken (Livres Re<; Us-Eingesandte Schrifi'en-Books Received). [REVIEW] Bijdragen, Tijdschrift Voor Filosofie En Theologie 61 (3).
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  28. Roland Breeur (1999). Individualism and Personalism. Ethical Perspectives 6 (1):67-81.
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  29. Roland Breeur (1998). Individualisme, personalisme en het zelf. Algemeen Nederlands Tijdschrift Voor Wijsbegeerte 90 (4):262-279.
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  30. Roland Breeur (1998). Merleau-Ponty, un sujet désingularisé. Revue Philosophique De Louvain 96 (2):232-253.
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  31. Roland Breeur (1996). Bergson en de neurowetenschappen. Algemeen Nederlands Tijdschrift Voor Wijsbegeerte 88 (1):55-65.
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  32. Roland Breeur (1994). Randbemerkungen Husserls Zu Heideggers 'Sein Und Zeit' Und 'Kant Und Das Problem der Metaphysik'. Husserl Studies 11 (1-2):3-63.