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  1. William D. Blattner (2000). Life is Not Literature. In. In John B. Brough (ed.), The Many Faces of Time. Dordrecht: Kluwer Academic Pub. 187--201.
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  2. William D. Blattner (1999). Heidegger's Temporal Idealism. Cambridge University Press.
    This book is a systematic reconstruction of Heidegger's account of time and temporality in Being and Time. The author locates Heidegger in a tradition of 'temporal idealism' with its sources in Plotinus, Leibniz, and Kant. For Heidegger, time can only be explained in terms of 'originary temporality', a concept integral to his ontology. Blattner sets out not only the foundations of Heidegger's ontology, but also his phenomenology of the experience of time. Focusing on a neglected but central aspect of Being (...)
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  3. William D. Blattner (1996). Existence and Self-Understanding in Being and Time. Philosophy and Phenomenological Research 56 (1):97-110.
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  4. William D. Blattner (1995). Decontextualization, Standardization, and Deweyan Science. Man and World 28 (4):321-339.
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  5. William D. Blattner (1995). Heidegger and Philosophical Modernism. Inquiry 38 (3):257 – 276.
    Pippin's accusation that Heidegger's account of modernity and the History of Being are pre?Critical or dogmatic can be rebutted by understanding Heidegger's later writings more thoroughly in terms of his earlier and by requiring Heidegger to modify the texture, though not the philosophy, of his narrative. Heidegger's thesis that epochal transitions in the History of Being are contingent and inexplicable can be rendered consistent with Critical epistemology, whose central thrust is to deny the Myth of the Given, by understanding the (...)
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  6. William D. Blattner (1994). Heidegger's Debt to Jasper's Concept of the Limit Situation. In Alan M. Olson (ed.), Heidegger & Jaspers. Temple University Press. 153--165.
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  7. William D. Blattner (1994). Is Heidegger a Kantian Idealist? Inquiry 37 (2):185 – 201.
    It is argued that Heidegger should be seen as something of a Kantian Idealist. Like Kant, Heidegger distinguishes two standpoints (transcendental and empirical) which we can occupy when we ask the question whether natural things depend on us. He agrees with Kant that from the empirical or human standpoint we are justified in saying that natural things do not depend on us. But in contrast with Kant, Heidegger argues that from the transcendental standpoint we can say neither that natural things (...)
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  8. William D. Blattner (1994). The Concept of Death inBeing and Time. Man and World 27 (1):49-70.
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  9. William D. Blattner (1992). Existential Temporality in Being and Time (Why Heidegger is Not a Pragmatist). In Hubert L. Dreyfuss & Harrison Hall (eds.), Heidegger: A Critical Reader. B. Blackwell. 99--129.
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