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  1. Tanja Staehler, Social Networks as Inauthentic Sociality.
    This article argues that social networks constitute an inauthentic form of sociality. The two component concepts of this claim, inauthenticity and sociality, are explored in order to avoid some widespread misinterpretations. Inauthenticity is examined on the basis of the relevant sections in Heidegger’s 'Being and Time', first with respect to its main characteristics, then in terms of what motivates it and its benefits, and finally with respect to its status as a non-normative concept. The second part of the paper explores (...)
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  2. Tanja Staehler, Plato, Levinas, and the Erotic Image.
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  3. Tanja Staehler (2013). Theuth Versus Thamus: The Esoteric Plato Revisited. Journal of Ancient Philosophy 7 (1):65 - 94.
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  4. Tanja Staehler (ed.) (2012). Existentialism: Critical Concepts in Philosophy. Routledge.
    v. 1. Key figures and definitions -- v. 2. Basic themes and concepts -- v. 3. Existentialist aesthetics and philosophy of religion -- v. 4. Horizons of existentialism.
     
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  5. Tanja Staehler (2010). “Everywhere and Nowhere”. Chiasmi International 12:217-240.
    “Partout et nulle part”. L’ambiguïté explorée à partir de la phénoménologie et de la danseOn ménage ici, à l’aide du concept d’ambiguïté, une rencontre entre le théâtre dansé de Pina Bausch et la phénoménologie de Merleau-Ponty. Le concept d’ambiguïté est au centre de la philosophie de Merleau-Ponty, qu’on a d’ailleurs pu considérer comme une « philosophie de l’ambiguïté ». Néanmoins, le concept phénoménologique d’ambiguïté n’a pas encore été discuté dans la littérature secondaire. Cette étude distingue plusieurs sens de l’ambiguïté dans (...)
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  6. Tanja Staehler (2010). Images and Shadows: Levinas and the Ambiguity of the Aesthetic. Estetika 47 (2):123-143.
    Levinas’s comments on art appear contradictory. On the one hand, he criticizes art as being disengaged from ethical concerns and constituting a possibility of moral evasion; on the other hand, he engages quite closely and in a supportive fashion with some art, such as Paul Celan’s poetry. Interpreters commonly argue that only one of Levinas’s conceptions of art, either the affirmative or the negative, represents his true attitude towards art. In this article the author seeks to make both statements compatible (...)
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  7. Tanja Staehler (2010). Plato and Levinas: The Ambiguous Out-Side of Ethics. Routledge.
    In the second half of the twentieth century, ethics has gained considerable prominence within philosophy. In contrast to other scholars, Levinas proposed that it be not one philosophical discipline among many, but the most fundamental and essential one. Before philosophy became divided into disciplines, Plato also treated the question of the Good as the most important philosophical question. Levinas's approach to ethics begins in the encounter with the other as the most basic experience of responsibility. He acknowledges the necessity to (...)
     
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  8. Tanja Staehler (2010). Sarah Allen, The Philosophical Sense of Transcendence: Levinas and Plato on Loving Beyond Being. [REVIEW] Symposium: The Canadian Journal of Continental Philosophy 14 (2):219-222.
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  9. Tanja Staehler (2009). J. Dodd: Crisis and Reflection. An Essay on Husserl's Crisis of the European Sciences. [REVIEW] Husserl Studies 25 (2):177-183.
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  10. Tanja Staehler (2009). Rough Cut: Phenomenological Reflections on Pina Bausch's Choreography. Janus Head 11 (1-2):347-365.
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  11. Tanja Staehler (2008). Unambiguous Calling? Authenticity And Ethics In Heidegger's Being And Time. Journal of the British Society for Phenomenology 39:227-293-313.
    In "Unambiguous Calling? Authenticity and Ethics in Heidegger's Being and Time", Tanja Staeler revisits the concept of authenticity in order to investigate several assumptions often taken for granted in secondary literature. She argues that the distinction between authenticity and inauthenticity should be read as a methodological and, more precisely, phenomenological distinction. Showing that authenticity cannot really be understood as a state one can be in, she argues that talk of a 'transition' to authenticity is, at best, unhelpful. Her argument, consequently, (...)
     
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  12. Tanja Staehler (2008). What is the Question to Which Husserl's Fifth Cartesian Meditation is the Answer? Husserl Studies 24 (2):99-117.
    Interpreters generally agree that the Fifth Cartesian Meditation fails to achieve its task, but they do not agree on what that task is. In my essay, I attempt to formulate the question to which the Fifth Cartesian Meditation gives the answer. While it is usually assumed that the text poses a rather ambitious question, I suggest that the text asks, How is the Other given to me on the most basic level? The answer would be that the Other is given (...)
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  13. Tanja Staehler (2007). Antigone and the Nature of Law. In Michael D. A. Freeman & Ross Harrison (eds.), Law and Philosophy. Oxford University Press.
     
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  14. Tanja Staehler (2007). How is a Phenomenology of Fundamental Moods Possible? International Journal of Philosophical Studies 15 (3):415 – 433.
    In Being and Time as well as in his later writings, Heidegger comes to distinguish between fundamental moods and everyday or inauthentic moods. He also claims that phenomenology, rather than psychology, is the appropriate method for examining moods. This article employs a schematic approach to investigate a phenomenology of fundamental moods in terms of its possibilities and limits. Since, in Being and Time, the distinction between fundamental moods and ordinary moods is tied to the division between authenticity and inauthenticity, the (...)
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  15. Tanja Staehler (2007). Introduction. International Journal of Philosophical Studies 15 (3):325 – 326.
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