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  1. Dan Zahavi & Søren Overgaard, Phenomenological Sociology - the Subjectivity of Everyday Life.
    In Jacobsen, M.H. (ed.): Sociologies of the Unnoticed. Palgrave/Macmillan, 2008.
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  2. Joel Krueger & Søren Overgaard (forthcoming). Seeing Subjectivity: Defending a Perceptual Account of Other Minds. Protosociology.
    The problem of other minds has a distinguished philosophical history stretching back more than two hundred years. Taken at face value, it is an epistemological question: it concerns how we can have knowledge of, or at least justified belief in, the existence of minds other than our own. In recent decades, philosophers, psychologists, neuroscientists, anthropologists and primatologists have debated a related question: how we actually go about attributing mental states to others (regardless of whether we ever achieve knowledge or rational (...)
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  3. Søren Overgaard (forthcoming). Inside Phenomenology: A Reply to Damian Byers. The New Yearbook for Phenomenology and Phenomenological Philosophy.
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  4. Søren Overgaard (forthcoming). Transcendental Phenomenology and the Question of Transcendence: A Discussion of Damian Byers's Intentionality and Transcendence. The New Yearbook for Phenomenology and Phenomenological Philosophy.
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  5. Søren Overgaard (2014). McNeill on Embodied Perception Theory. Philosophical Quarterly 64 (254):135-143.
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  6. John Michael, Wayne Christensen & Søren Overgaard (2013). Mindreading as Social Expertise. Synthese:1-24.
    In recent years, a number of approaches to social cognition research have emerged that highlight the importance of embodied interaction for social cognition (Reddy, How infants know minds, 2008; Gallagher, J Conscious Stud 8:83–108, 2001; Fuchs and Jaegher, Phenom Cogn Sci 8:465–486, 2009; Hutto, in Seemans (ed.) Joint attention: new developments in psychology, philosophy of mind and social neuroscience, 2012). Proponents of such ‘interactionist’ approaches emphasize the importance of embodied responses that are engaged in online social interaction, and which, according (...)
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  7. Søren Overgaard (2013). Intersubjectivity. In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell.
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  8. Søren Overgaard (2013). Motivating Disjunctivism. Husserl Studies 29 (1):51-63.
  9. Søren Overgaard (2013). Was Heidegger an “Archaicist”? Graduate Faculty Philosophy Journal 34 (2):381-389.
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  10. Søren Overgaard & Joel Krueger (2013). Social Perception and “Spectator Theories” of Other Minds. Behavioral and Brain Sciences 36 (4):434 - 435.
    We resist Schilbach et al.’s characterization of the “social perception” approach to social cognition as a “spectator theory” of other minds. We show how the social perception view acknowledges the crucial role interaction plays in enabling social understanding. We also highlight a dilemma Schilbach et al. face in attempting to distinguish their second person approach from the social perception view.
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  11. Søren Overgaard & John Michael (2013). The Interactive Turn in Social Cognition Research: A Critique. Philosophical Psychology 28 (2):160-183.
    Proponents of the so-called “interactive turn in social cognition research” maintain that mainstream research on social cognition has been fundamentally flawed by its neglect of social interaction, and that a new paradigm is needed in order to redress this shortcoming. We argue that proponents of the interactive turn (“interactionists”) have failed to properly substantiate their criticisms of existing research on social cognition. Although it is sometimes unclear precisely what these criticisms of existing theories are supposed to target, we sketch two (...)
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  12. Søren Overgaard (2012). Other People. In Dan Zahavi (ed.), The Oxford Handbook of Contemporary Phenomenology. Oxford University Press.
     
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  13. Sebastian Luft & Søren Overgaard (eds.) (2011). The Routledge Companion to Phenomenology. Routledge.
    Phenomenology was one of the twentieth century’s major philosophical movements and continues to be a vibrant and widely studied subject today. The Routledge Companion to Phenomenology is an outstanding guide and reference source to the key philosophers, topics and themes in this exciting subject, and essential reading for any student or scholar of phenomenology. Comprising over fifty chapters by a team of international contributors, the Companion is divided into five clear parts: main figures in the phenomenological movement, from Brentano to (...)
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  14. Søren Overgaard (2011). Disjunctivism and the Urgency of Scepticism. Philosophical Explorations 14 (1):5-21.
  15. Søren Overgaard (2011). Movement is Our Mother Tongue. Phenomenology and the Cognitive Sciences 10 (1):139-143.
  16. Søren Overgaard (2011). Royaumont Revisited. British Journal for the History of Philosophy 18 (5):899-924.
    Michael Dummett has claimed that the only way to establish communication between the analytic and Continental schools of philosophy is to go back to their point of divergence in Frege and the early Husserl. In this paper, I try to show that Dummett's claim is false. I examine in detail the discussions at the infamous 1958 Royaumont Colloquium on analytic philosophy. Many ? including Dummett ? believe that these discussions underscore the futility of attempting to bridge the gap between Continental (...)
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  17. Søren Overgaard (2010). Never Mind the Body: On Somatic Markers and the Emotionality of Reason. Acta Philosophica Fennica 88:143-161.
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  18. Søren Overgaard (2010). Ordinary Experience and the Epoché: Husserl and Heidegger Versus Rosen (and Cavell). [REVIEW] Continental Philosophy Review 43 (3):307-330.
    In various publications, Stanley Cavell and Stanley Rosen have emphasized the philosophical importance of what they both call the ordinary. They both contrast their recovery of the ordinary with traditional philosophy, including the phenomenological philosophy of Edmund Husserl. In this paper, I address Rosen’s claims in particular. I argue that Rosen turns the real situation on its head. Contra Rosen, it is not the case that the employment of Husserl’s epoché distorts the authentic voice of the ordinary—a voice that is (...)
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  19. Søren Overgaard (2010). On the Looks of Things. Pacific Philosophical Quarterly 91 (2):260-284.
    In recent publications, Michael Tye and Alva Noë have claimed that there is a sense in which a tilted plate looks round and another sense in which it looks elliptical. This paper argues that their proposal faces decisive objections. On Tye and Noë's account of ordinary, veridical perception, appearances are in constant conflict. As a characterization of ordinary visual experience, this cannot be correct. I examine various responses to this criticism, and conclude that they all fail. I then argue that (...)
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  20. Søren Overgaard (2009). S. Taguchi, Das Problem Des 'Ur-Ich' Bei Edmund Husserl: Die Frage Nach der Selbstverständlichen 'Nähe' Des Selbst. [REVIEW] Husserl Studies 25 (1):89-95.
  21. Søren Overgaard (2008). How to Analyze Immediate Experience:. Hintikka, Husserl, and the Idea of Phenomenology. Metaphilosophy 39 (3):282–304.
    This article discusses Jaakko Hintikka's interpretation of the aims and method of Husserl's phenomenology. I argue that Hintikka misrepresents Husserl's phenomenology on certain crucial points. More specifically, Hintikka misconstrues Husserl's notion of "immediate experience" and consequently fails to grasp the functions of the central methodological tools known as the "epoché" and the "phenomenological reduction." The result is that the conception of phenomenology he attributes to Husserl is very far from realizing the philosophical potential of Husserl's position. Hence if we want (...)
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  22. Daniel Zahavi & Søren Overgaard (2008). Understanding (Other) Minds : Wittgenstein's Phenomenological Contribution. In David K. Levy & Edoardo Zamuner (eds.), Wittgenstein's Enduring Arguments. Routledge.
     
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  23. Søren Overgaard (2007). The Ethical Residue of Language in Levinas and Early Wittgenstein. Philosophy and Social Criticism 33 (2):223-249.
    Using the later Levinas as a point of departure, this article tries to provide an account of the ethics of Wittgenstein's Tractatus . Although there has not been written much on this topic, there seems to be an increasing awareness among philosophers that there are interesting points of convergence between Levinas and the early Wittgenstein. In contrast to most (if not all) other accounts of the relation, however, this article argues that the truly significant convergence emerges only when one abandons (...)
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  24. Søren Overgaard (2007). Wittgenstein and Other Minds: Rethinking Subjectivity and Intersubjectivity with Wittgenstein, Levinas, and Husserl. Routledge.
    A compelling new approach to the problem that has haunted twentieth century philosophy in both its analytical and continental shapes. No other book addresses as thoroughly the parallels between Wittgenstein and leading Continental philosophers such as Levinas, Husserl, and Heidegger.
     
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  25. Søren Overgaard (2006). The Problem of Other Minds: Wittgenstein's Phenomenological Perspective. [REVIEW] Phenomenology and the Cognitive Sciences 5 (1):53-73.
    This paper discusses Wittgenstein's take on the problem of other minds. In opposition to certain widespread views that I collect under the heading of the “No Problem Interpretation,” I argue that Wittgenstein does address some problem of other minds. However, Wittgenstein's problem is not the traditional epistemological problem of other minds; rather, it is more reminiscent of the issue of intersubjectivity as it emerges in the writings of phenomenologists such as Husserl, Merleau-Ponty, and Heidegger. This is one sense in which (...)
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  26. Søren Overgaard (2005). Being There. New Yearbook for Phenomenology and Phenomenological Philosophy 5:145-163.
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  27. Søren Overgaard (2005). Being There: Heidegger's Formally Indicative Concept of Dasein. The New Yearbook for Phenomenology and Phenomenological Philosophy 5:145-163.
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  28. Søren Overgaard (2005). Inside Phenomenology. New Yearbook for Phenomenology and Phenomenological Philosophy 5:398-404.
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  29. Søren Overgaard (2005). Rethinking Other Minds: Wittgenstein and Levinas on Expression. Inquiry 48 (3):249 – 274.
    One reason why the problem of other minds keeps cropping up in modern philosophy is that we seem to have conflicting intuitions about our access to the mental lives of others. On the one hand, we are inclined to think that it is wrong to claim, like Cartesian dualists must, that the minds of others are essentially inaccessible to direct experience. But on the other hand we feel that it is equally wrong to claim, like the behaviorists, that the mental (...)
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  30. Søren Overgaard (2005). Transcendental Phenomenology and the Question of Transcendence. New Yearbook for Phenomenology and Phenomenological Philosophy 5:377-388.
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  31. Søren Overgaard (2004). Exposing the Conjuring Trick: Wittgenstein on Subjectivity. [REVIEW] Phenomenology and the Cognitive Sciences 3 (3):263-286.
    Since the publication of the Philosophical Investigations in 1953, Wittgenstein''s later philosophy of mind has been the subject of numerous books and articles. Although most commentators agree that Wittgenstein was neither a behaviorist nor a Cartesian dualist, many continue to ascribe to him a position that strongly resembles one of the alternatives. In contrast, this paper argues that Wittgenstein was strongly opposed to behaviorism and Cartesianism, and that he was concerned to show that these positions implicitly share a problematic assumption. (...)
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  32. Søren Overgaard (2004). Husserl and Heidegger on Being in the World. Kluwer Academic Publishers.
    It is a study of the phenomenological philosophies of Husserl and Heidegger. Through a critical discussion including practically all previously published English and German literature on the subject, the aim is to present a thorough and evenhanded account of the relation between the two. The book provides a detailed presentation of their respective projects and methods, and examines several of their key phenomenological analyses, centering on the phenomenon of being-in-the-world. It offers new perspectives on Husserlian and Heideggerian phenomenology, e.g. concerning (...)
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  33. Søren Overgaard (2004). The Private Language Argument and Externalism. Danish Yearbook of Philosophy 39:17-48.
     
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  34. Søren Overgaard (2003). Heidegger's Early Critique of Husserl. International Journal of Philosophical Studies 11 (2):157 – 175.
    This paper examines Heidegger's critique of Husserl in its earliest extant formulation, viz. the lecture courses Ontologie from 1923 and Einführung in die phänomenologische Forschung from 1923/4. Commentators frequently ignore these lectures, but I try to show that a study of them can reveal both the extent to which Heidegger remains committed to phenomenological research in something like its Husserlian form, and when and why Heidegger must part with Husserl. More specifically, I claim that Heidegger rightly criticizes Husserl's account of (...)
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  35. Søren Overgaard (2002). Epoché and Solipsistic Reduction. Husserl Studies 18 (3):209-222.
  36. Søren Overgaard (2002). Heidegger's Concept of Truth Revisited. SATS: Northern European Journal of Philosophy 3 (2):73-90.
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  37. Søren Overgaard (2000). Gronke, Horst: Das Denken des Anderen: Führt die Selbstaufhebung von Husserls Phänomenologie der Intersubjektivität zur transzendentalen Sprachpragmatik? (Epistemata: Reihe Philosophie Bd. 234) Würzburg: Königshausen & Neumann, 1999, 294 siderZahavi, Dan: Husserl und die transzendentale Intersubjektivität: Eine Antwort auf die sprachpragmatische Kritik. (Phaenomenologica 135) Dordrecht/Boston/London: Kluwer Academic Publishers, 1996, 204+xii sider. [REVIEW] SATS: Northern European Journal of Philosophy 1 (2).
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  38. Søren Overgaard & Joel Krueger, Seeing Subjectivity: Defending a Perceptual Account of Other Minds.
    The problem of other minds has a distinguished philosophical history stretching back more than two hundred years. Taken at face value, it is an epistemological question: it concerns how we can have knowledge of, or at least justified belief in, the existence of minds other than our own. In recent decades, philosophers, psychologists, neuroscientists, anthropologists and primatologists have debated a related question: how we actually go about attributing mental states to others (regardless of whether we ever achieve knowledge or rational (...)
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