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Profile: Taylor Carman (Barnard College, Columbia University)
  1. Taylor Carman (2010). Heidegger's Anti-Neo-Kantianism. Philosophical Forum 41 (1):131-142.
  2. Taylor Carman (2009). Merleau-Ponty and the Mystery of Perception. Philosophy Compass 4 (4):630-638.
    This article offers an overview of the structure and significance of Merleau-Ponty's phenomenology. Neither a psychological nor an epistemological theory, Merleau-Ponty's Phenomenology of Perception is instead an attempt to describe perceptual experience as we experience it. Although he was influenced heavily by Husserl, Heidegger, and Gestalt psychology, his work departs significantly from all three. Particularly original is his account of our bodily, precognitive experience of other persons, which he argues is essentially more primitive than any belief or doubt we can (...)
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  3. Taylor Carman (2008). Merleau-Ponty. Routledge.
    Life and works -- Intentionality and perception -- Body and world -- Self and others -- History and politics -- Vision and style -- Legacy and relevance.
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  4. Taylor Carman (2008). Review of Thomas Baldwin (Ed.), Reading Merleau-Ponty: On Phenomenology of Perception. [REVIEW] Notre Dame Philosophical Reviews 2008 (6).
  5. Taylor Carman (2007). Dennett on Seeming. Phenomenology and the Cognitive Sciences 6 (1-2):99-106.
    Dennett’s eliminativist theory of consciousness rests on an implausible reduction of sensory seeming to cognitive judgment. The “heterophenomenological” testimony to which he appeals in urging that reduction poses no threat to phenomenology, but merely demonstrates the conceptual indeterminacy of small-scale sensory appearances. Phenomenological description is difficult, but the difficulty does not warrant Dennett’s neo-Cartesian claim that there is no such thing as seeming at all as distinct from judging.
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  6. Taylor Carman (2007). Heidegger on Correspondence and Correctness. Graduate Faculty Philosophy Journal 28 (2):103-116.
  7. Taylor Carman (2007). Phenomenology as Rigorous Science. In Brian Leiter & Michael Rosen (eds.), The Oxford Handbook of Continental Philosophy. Oxford University Press.
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  8. Taylor Carman (2005). On the Inescapability of Phenomenology. In David Woodruff Smith & Amie L. Thomasson (eds.), Phenomenology and Philosophy of Mind. Oxford: Clarendon Press. 67.
  9. Taylor Carman (2005). Review of Mauro Carbone, The Thinking of the Sensible: Merleau-Ponty's a-Philosophy. [REVIEW] Notre Dame Philosophical Reviews 2005 (9).
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  10. Taylor Carman (2005). Sensation, Judgment, and the Phenomenal Field. In Taylor Carman & Mark B. N. Hansen (eds.), The Cambridge Companion to Merleau-Ponty. Cambridge University Press. 50--73.
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  11. Taylor Carman & Mark B. N. Hansen (2005). . Cambridge University Presscarman, Taylor.
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  12. Taylor Carman & Mark B. N. Hansen (eds.) (2005). The Cambridge Companion to Merleau-Ponty. Cambridge University Press.
    Maurice Merleau-Ponty was described by Paul Ricoeur as "the greatest of the French phenomenologists." The new essays in this volume examine the full scope of Merleau-Ponty's philosophy, from his central and abiding concern with the nature of perception and the bodily constitution of intentionality to his reflections on science, nature, art, history, and politics. The authors explore the historical origins and context of his thought as well as its continuing relevance to contemporary work in phenomenology, philosophy of mind, cognitive science, (...)
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  13. Taylor Carman (ed.) (2004). Cambridge Companion to Merleau Ponty. Cambridge University Press.
    The new essays in this volume examine the full scope of Merleau-Ponty's philosophy.
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  14. Taylor Carman (2004). Review of Maurice Merleau-Ponty, Nature: Course Notes From the College de France. [REVIEW] Notre Dame Philosophical Reviews 2004 (6).
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  15. Taylor Carman (2003). First Persons: On Richard Moran's Authority and Estrangement. Inquiry 46 (3):395 – 408.
    Richard Moran's Authority and Estrangement offers a subtle and innovative account of self-knowledge that lifts the problem out of the narrow confines of epistemology and into the broader context of practical reasoning and moral psychology. Moran argues convincingly that fundamental self/other asymmetries are essential to our concept of persons. Moreover, the first- and the third-person points of view are systematically interconnected, so that the expression or avowal of one's attitudes constitutes a substantive form of self-knowledge. But while Moran's argument is (...)
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  16. Taylor Carman (2003). Heidegger's Analytic: Interpretation, Discourse, and Authenticity in Being and Time. Cambridge University Press.
    This book offers a new interpretation of Heidegger's major work, Being and Time. Unlike those who view Heidegger as an idealist, Taylor Carman argues that Heidegger is best understood as a realist. Amongst the distinctive features of the book are an interpretation explicitly oriented within a Kantian framework (often taken for granted in readings of Heidegger) and an analysis of Dasein in relation to recent theories of intentionality, notably those of Dennett and Searle. Rigorous, jargon-free and deftly argued this book (...)
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  17. Taylor Carman (2002). Review of Robert J. Dostal (Ed.), The Cambridge Companion to Gadamer. [REVIEW] Notre Dame Philosophical Reviews 2002 (10).
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  18. Taylor Carman (2002). Review of Steven Galt Crowell, Husserl, Heidegger, and the Space of Meaning: Paths Toward Transcendental Phenomenology. [REVIEW] Notre Dame Philosophical Reviews 2002 (2).
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  19. Taylor Carman (2002). Was Heidegger a Linguistic Idealist? Inquiry 45 (2):205 – 215.
  20. Taylor Carman (2001). On Making Sense (and Nonsense) of Heidegger. Philosophy and Phenomenological Research 63 (3):561-572.
  21. Taylor Carman (2000). Heidegger's Temporal Idealism. Journal of Philosophy 97 (5):308-312.
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  22. Taylor Carman (1999). After Modernity. Philosophy and Phenomenological Research 59 (2):550-553.
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  23. Taylor Carman (1999). The Body in Husserl and Merleau-Ponty. Philosophical Topics 27 (2):205-226.
    The terminological boxes into which we press the history of philosophy often obscure deep and important differences among major figures supposedly belonging to a single school of thought. One such disparity within the phenomenological movement, often overlooked but by no means invisible, separates Merleau-Pontys Phenomenology of Perception from the Husserlian program that initially inspired it. For Merleau-Pontys phenomenology amounts to a radical, if discreet, departure not only from Husserls theory of intentionality generally, but more specifically from his account of the (...)
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  24. Taylor Carman (1998). The Self After Postmodernity. Review of Metaphysics 52 (1):175-177.
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  25. Taylor Carman (1996). Frederick A. Olafson, What Is a Human Being? A Heideggerian View Reviewed By. Philosophy in Review 16 (4):271-276.
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  26. Taylor Carman (1995). Heidegger's Concept of Presence. Inquiry 38 (4):431 – 453.
    The central question in Heidegger's philosophy, early and late, is that concerning the meaning of being. Recently, some have suggested that Heidegger himself interprets being to mean presence (Anwesen, Anwesenheit, Praesenz), citing as evidence lectures dating from the 1920s to the 1960s. I argue, on the contrary, that Heidegger regards the equation between being and presence as the hallmark of metaphysical thinking, and that it only ever appears in his texts as a gloss on the philosophical tradition, not as an (...)
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  27. Taylor Carman (1994). On Being Social: A Reply to Olafson. Inquiry 37 (2):203 – 223.
    Frederick Olafson criticizes Hubert Dreyfus’s interpretation of BEING AND TIME on a number of points, including the meaning of being, the nature of intentionality, and especially the role of das Man in Heidegger’s account of social existence. But on the whole Olafson’s critique is unconvincing because it rests on an implausible account of presence and perceptual intuition in Heidegger’s early philosophy, and because Olafson maintains an overly individuated notion of Dasein and consequently a one-sided conception of the role of das (...)
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