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  1. Sobre ontología-trascendental / On Trascendental-Ontology.Alberto Luis López - 2003 - Suspiria 2 (2):8-12.
    En este escrito de ontología-trascendental reflexiono en términos heideggerianos sobre la voz ontológica, es decir, sobre el lenguaje interior que habla al oyente-escucha y que, desde ese decir ontológico, le revela lo que es. Dicha voz, al ser correctamente escuchada, dará paso a un auténtico apalabrar y decir, lo que develará una palabra-concepto ontológico transformador. Éste, al ser fruto de una auténtica ontología-trascendental, devendrá en un nuevo paradigma de la acción humana.
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  2. On the Mimesis of Reification: Adorno’s Critical Theoretical Interpretation of Kafka.Brian O'Connor - 2013 - In Brendan Moran & Carlo Salzani (eds.), Philosophy and Kafka. New York, NY, USA: pp. 229-242.
    The case of Kafka stands at the very centre of Adorno’s articulation of modernist mimesis. His main study of Kafka is the long and complex essay “Notes on Kafka” (1953), which he republished in the collection Prisms (1955). But numerous references to Kafka are found throughout his unfinished masterpiece, Aesthetic Theory (first published in 1970) and in the four part collection of essays, Notes to Literature.
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  3. La virtualità dell'evento. Prospettive e limiti trascendentali per la definizione di un presente assoluto dell'esperienza pura.Fabio Vergine - 2019 - In Arianna Romani & Abdelhaleem Solaiman (eds.), Tempo. Tra esattezza e infinito. Atti IX Convegno Interdisciplinare dei Dottorandi e Dottori di Ricerca. Roma RM, Italia: pp. 157-171.
    Il concetto di Reale non coincide con la realtà; se l’atteggiamento dell’empirismo tradizionale nei confronti della realtà è infatti un ingenuo realismo, l’empirismo radicale è riuscito, invece, a pensare in maniera rivoluzionaria l’origine trascendentale dell’esperienza ordinariamente intesa e, dunque, la natura virtuale di quell’evento del tutto particolare che, soprattutto con Gilles Deleuze e Jacques Lacan, è il Reale. Più dettagliatamente, l’obiettivo dell’intervento consisterà nell’individuare, nelle prospettive aperte dall’empirismo radicale tra Ottocento e Novecento, una forma di temporalità atopica e “utopica”, che (...)
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  4. Il gesto oltre l'azione. Una filosofia dell'innocenza. [REVIEW]Fabio Vergine - 2017 - Philosophy Kitchen 1.
    Discussione a partire dal libro di Giorgio Agamben "Karman. Breve trattato sull'azione, la colpa e il gesto", Bollati Boringhieri, 2017.
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  5. Symbols, Collective Memory, and Political Principles. [REVIEW]Andrew Dunstall - 2017 - Journal of the History of Ideas.
    Barash's work is both a philosophical work and a history of ideas. The one offers a conceptual account of collective memory, and the other a narrative of changing conceptions and ideological uses of “memory.” In both cases, he argues that careful attention to the border between memory and history is politically significant for criticising appeals to mythical bases of political unity.The main contention of the book is this: collective memory designates a restricted sphere of past references.
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  6. Multiplicity and Ontology in Deleuze and Badiou.Becky Vartabedian - 2018 - New York, USA: Palgrave Macmillan.
    This book approaches work by Gilles Deleuze and Alain Badiou through their shared commitment to multiplicity, a novel approach to addressing one of the oldest philosophical questions: is being one or many? Becky Vartabedian examines major statements of multiplicity by Deleuze and Badiou to assess the structure of multiplicity as ontological ground or foundation, and the mathematical procedures these accounts prescribe for understanding one in relation to multiplicity. Written in a clear, engaging style, Vartabedian introduces readers to Deleuze and Badiou's (...)
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  7. PHIL*4040 Photocopy Packet (Animal Rights) (Edited by V.I. Burke.Victoria I. Burke (ed.) - 2014 - Guelph: University of Guelph.
    This out-of-print collection on animal rights, applied ethics, and continental philosophy includes readings by Martin Heidegger, Karin De Boer, Martha Nussbaum, David De Grazia, Giorgio Agamben, Peter Singer, Tom Regan, David Morris, Michael Thompson, Stephen Jay Gould, Sue Donaldson, Carolyn Merchant, and Jacques Derrida.
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  8. Phenomenology and New Rhetoric.Steven James Bartlett - 1970/2014 - Willamette University Faculty Research Website.
    This monograph has three purposes. It attempts first to describe in general terms methods of investigation proper to strict phenomenology and to new rhetoric. Second, it describes certain recent developments by the author that lead to a de-projective approach to phenomenology and which are of potential significance in a variety of areas of study, including new rhetoric. Finally, suggestions are made with a view to bringing portions of rigorous phenomenology into close connection with certain of the basic concerns of new (...)
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  9. L'?il et la main : la « métaphysique du toucher » dans la philosophie française, de Ravaisson à Derrida.Claire Marin - 2003 - Les Etudes Philosophiques 64 (1):99.
  10. Against Epistemology: A Metacritique.Willis Domingo (ed.) - 2013 - Polity.
  11. Becoming-Other: Ontology and Aesthetics in the Critical Theory of Gilles Deleuze.Burcu Baykan - 2014 - In DAKAM LIT CRI '14/ III. Literary Criticism Conference: World Literature and LIterary Criticism Proceedings Book. DAKAM Publishing. pp. 55-60.
  12. Derrida and Lonergan on Difference.David Blake - 2006 - Yearbook of the Irish Philosophical Society:40-48.
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  13. Person and Community.Walter G. Muelder - 1962 - Philosophical Forum 20:35.
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  14. Radical Atheism: Derrida and the Time of Life. [REVIEW]Nathan Brown - 2009 - Radical Philosophy 154.
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  15. Bernard P. Dauenhauer, "Silence: The Phenomenon and Its Ontological Significance". [REVIEW]Robert J. Dostal - 1982 - Man and World 15 (1):103.
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  16. Correspondence- Philosophy in Europe.Editor Editor - 1872 - Journal of Speculative Philosophy 6:175.
  17. Philosophy in Europe.Editor Editor - 1871 - Journal of Speculative Philosophy 5:283.
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  18. Listening to Silence Speak. Review of "Silence: The Phenomenon and Its Ontological Significance" by Bernard P. Dauenhauer. [REVIEW]Stephen Skousgaard - 1982 - Research in Phenomenology 12 (1):221.
  19. Europe and the Infinite Task of Universality Europe, or the Infinite Task: A Study of a Philosophical Concept.Peg Birmingham - 2010 - Research in Phenomenology 40 (1):132-140.
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  20. Phenomenology and Deconstruction: Vol. I: The Dream is Over. [REVIEW]Robert C. Welshon - 1998 - International Studies in Philosophy 30 (2):125-127.
  21. Einleitung.Kristina Lepold & Titus Stahl - 2014 - Deutsche Zeitschrift für Philosophie 62 (2):231-238.
    Name der Zeitschrift: Deutsche Zeitschrift für Philosophie Jahrgang: 62 Heft: 2 Seiten: 231-238.
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  22. A Future Foretold: Neo-Aristotelian Praise of Postmodern Legal Theory.Francis J. Mootz - unknown
    Postmodern thinking puts severe stress on the project of legal theory. The philosophical critique of grand narratives, coupled with the radically pragmatic return to localized practices, has rendered theorizing suspect. Theory appears to be a quaint vestige of previous "bad faith" refusals to accept the finitude of human existence. But the postmodern position is even more complex, because postmodern anti-theorists tend to employ perplexing jargon and wield sophisticated and obscure concepts in their work. The postmodern puzzle is whether one can (...)
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  23. Science, Technology and Modernity: Beck and Derrida on the Politics of Risk.Ross Abbinnett - 2000 - Cultural Values 4 (1):101-126.
  24. Interpretation, Dialogue, and Friendship: On the Remainder of C Ommunity.Stephen H. Watson - 1996 - Research in Phenomenology 26 (1):54-97.
  25. Bernard P. Dauenhauer, Silence: The Phenomenon and its Ontological Significance.Y. Sayer - 1994 - Revue Philosophique De Louvain 92 (1):116-116.
  26. Apôtres de l'Impossible : Sur Dieu Et le Don Chez Derrida Et Marion.John D. Caputo & Sophie-Jan Arrien - 2003 - Philosophie 78 (3):33.
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  27. Europe as Task.Václav Havel - 1996 - Dialogue and Universalism 6 (1-6):10-17.
  28. Knowing and Being: A Postmodern Reversal.James R. Mensch - 1966 - Pennsylvania State University Press.
    Everyone knows that "postmodernism" implies pluralism, anti-foundationalism, and, generally,a postnormative view of the self and reality. While many embrace it, few bother to tell us what is wrong with modernity. What are the problems that brought about its crisis and ultimate demise as a philosophical and cultural movement? What are the lessons for the postmodern movement that can he drawn from them? James Mensch here explains why modernism failed as a viable philosophical enterprise and how postmodernism must be understood if (...)
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  29. Robert Denoon Cumming, Phenomenology and Deconstruction.Irene E. Harvey - 2003 - Philosophy in Review 23 (2):91-93.
  30. Community and Ecology.T. Luke - 1991 - Télos 1991 (88):69-79.
  31. On Instincts.S. Benhabib - 1980 - Télos 1980 (44):211-221.
  32. Marvelous Facts and Miraculous Evidence in Early Modern Europe.Lorraine Daston - 1991 - Critical Inquiry 18 (1):93-124.
    I have sketched the well-known distinction between facts and evidence not to defend or attack it , but rather as a preface to a key episode in the history of the conceptual categories of fact and evidence. My question is neither, “Do neutral facts exist?” nor “How does evidence prove or disprove?” but rather, “How did our current conceptions of neutral facts and enlisted evidence, and the distinction between them, come to be?” How did evidence come to be incompatible with (...)
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  33. Acerca Del Alcance de la "Aísthesis " En "Teeteto" 184B-186C.María E. Díaz & Graciela E. Marcos - 2004 - Revista Latinoamericana de Filosofia 30 (1):165-173.
  34. Aporía y Por-Venir de la lucha de clases: Deconstrucción e In-Direccionalidad.Javier Agüero Aguila & Gustavo Bustos Gajardo - 2009 - A Parte Rei 64:9.
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  35. On the “Theological Turn” in French Henomenology.Hao Changchi - 2013 - Frontiers of Philosophy in China 8 (3):428-450.
  36. Réflexion phénoménologique et réflexion éthique.Ludovic Robberechts - 1962 - Les Etudes Philosophiques 17 (3):403 - 420.
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  37. Le rôle du contenu géométrique dans le raisonnement diagrammatique d'Euclide.John Mumma - 2011 - Les Etudes Philosophiques 97 (2):243.
    Rav et Leitgeb défendent la thèse de l’autonomie des preuves informelles par rapport aux systèmes formels de preuve. Azzouni, au contraire développe une explication qui réduit les preuves informelles à un réseau de systèmes formels sous-jacents. L’objectif principal de cet article est de démontrer la possibilité d’une position tierce médiane mettant en avant une explication quasi formelle de la méthode de preuve dans les Éléments. L’explication est quasi formelle, plutôt que formelle, en ce qu’elle donne au contenu géométrique un rôle (...)
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  38. Europe, Universality, Philosophy: A Monstrous Promise?Peg Birmingham - 2011 - Comparative and Continental Philosophy 3 (1).
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  39. Aporias in the Comparative Philosophy of Religion.R. Panikkar - 1980 - Man and World 13 (3-4):357-383.
  40. Europe's Zwischendeutigkeit.Marcia Schuback - 2011 - Comparative and Continental Philosophy 3 (1):11-26.
    The aim of the present essay is to contribute to a phenomenological concept of Europe, taking as its starting point the idea of Europe developed by Jan Patŏcka as “Post-Europe.” Following the phenomenological account of self-transformation as the infinite task and eternal care for the soul, the essay discusses critically the phenomenological account of the self-differentiation of identity, which in turn introduces Hölderlin’s and Heidegger’s respective conceptions of “becoming in dissolution” to this discussion. It shows that the dialectic of identity (...)
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  41. The Monadology. Leibnitz & F. H. Hedge - 1867 - Journal of Speculative Philosophy 1 (3):129 - 137.
  42. The Question of Language in Heidegger's History of Being.Robert Bernasconi - 1985 - Macmillan.
    This study is not an attempt to render an account of Heidegger's history of Being; that history is not a story and cannot be retold as one. This book is concerned with the insight that introduces us to the history of Being and the transformation in our re.
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  43. Elated Citizenry: Deception and the Democratic Task of Bearing Witness.Peg Birmingham - 2008 - Research in Phenomenology 38 (2):198-215.
    It has become nearly a truism for contemporary theorists of democracy to understand the democratic space as agonistic and contested. The shadow that haunts thinkers of democracy today, and out of which this assumption emerges, is the specter of totalitarianism with its claims to a totalizing knowledge in the form of ideology and a totalizing power of a sovereign will that claims to be the embodiment of the law. Caught up in these totalizing claims, the citizenry becomes elated. The only (...)
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  44. Derrida and the Fiction of Force.Clare Connors - 2007 - Angelaki 12 (2):9 – 15.
  45. The Identity of, and the Difference Between, Analytical and Continental Philosophy.Stanley Rosen - 2001 - International Journal of Philosophical Studies 9 (3):341 – 348.
    This paper intends to invoke the spirit of Hegel as the éminence grise behind analytical and continental philosophy. Both movements can be seen to originate in, or to receive a strong impetus in their development from, a repudiation of Hegel. Even Russell's quest for a systematic logical analysis of language may be seen as an attempt at a quasi- or anti-Hegelian systematicity. The collapse of this systematicity has led to the celebration of difference in both the analytical and continental schools. (...)
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  46. Some Dimensions of "Heritage".Charles M. Sherover - 1991 - Research in Phenomenology 21 (1):36-47.
Continental Ethics
  1. Merleau-Ponty, Moral Perception, and Metaethical Internalism.Bryan Lueck - forthcoming - Journal of Speculative Philosophy.
    Two of the most basic commitments of virtue ethics, both ancient and contemporary, are that virtue is knowledge and that this knowledge is a kind of moral sensitivity that is best understood on the model of perception. This view is vulnerable to two potentially very serious objections, both of which concern virtue ethics’ commitment to metaethical internalism, which holds that judgments of the form “x is right” entail some kind of motivation to do x. I argue in this paper that (...)
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  2. Why So Serious: On Philosophy and Comedy.Russell Ford (ed.) - 2018 - New York, NY, USA: Routledge.
    The Western philosophical tradition has shown a marked and perennial fondness for tragedy. From Plato and Aristotle, through the development of Christianity, to German idealism, and even to contemporary reflections on the murderous violence of the twentieth century, philosophy has repeatedly looked to tragedy for resources to make suffering, grief, and death thinkable. But what if by showing such a preference for tragedy, philosophical thought has unwittingly and unknowingly aligned itself with a form of thinking that accepts human suffering and (...)
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  3. French Philosophy Today: New Figures of the Human in Badiou, Meillassoux, Malabou, Serres and Latour.Christopher Watkin - 2016 - Edinburgh: Edinburgh University Press.
    Contemporary French philosophy is laying fresh claim to the human. Through a series of independent, simultaneous initiatives, arising in the writing of diverse current French thinkers, the figured of the human is being transformed and reworked. -/- Christopher Watkin draws out both the promises and perils inherent in these attempts to rethink humanity’s relation to ‘nature’ and ‘culture’, to the objects that surround us, to the possibility of social and political change, to ecology and even to our own brains. This (...)
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  4. Levinas and the Second Personal Structure of Free Will.Kevin Houser - forthcoming - In Michael Fagenblat & Melis Erdur (eds.), Levinas and Analytic Philosophy: Second-Personal Normativity and the Moral Life. Research in Phenomenology Series.
    Many suppose some form of free will is required to make moral responsibility possible. Levinas thinks this is backwards. Freedom does not make moral responsibility possible. Moral responsibility makes freedom possible. Free will is not a condition for morality. Free will is an aspect and expression of our moral condition. Key to Levinas’s argument is his rejection of free-will-individualism: the idea that free will is a power a single being could possess. A “contradiction” extracted from standard accounts, and related troubles (...)
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