Matthew Eshleman University of North Carolina at Wilmington
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  • Faculty, University of North Carolina at Wilmington
  • PhD, Duquesne University, 2005.

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21 found

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  1. The Sartrean Mind.Matthew Eshleman & Katherine Morris (eds.) - 2018 - Routledge.
     
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  2. Sartre Societies.Annie Cohen-Solal, Jonathan Judaken, Iddo Landau, Matthew Eshleman, Daniel O'Shiel, Michael Peckitt & Ian Birchall - 2012 - Sartre Studies International 18 (1):103-118.
     
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  3. An Atypical Response to Living Without God.Matthew Eshleman - 2010 - Sartre Studies International 16:94-106.
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  4.  8
    Review of Jennifer Ang Mei Sze, Sartre and the Moral Limits of War and Terrorism[REVIEW]Matthew Eshleman - 2010 - Notre Dame Philosophical Reviews 2010 (6).
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  5. Sartre on Limited and Conditioned.Matthew Eshleman - 2010 - In Adrian Mirvish & Adrian Van den Hoven (eds.), New Perspectives on Sartre. Cambridge Scholars Press. pp. 124.
     
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  6.  49
    An Atypical Response to Living Without God.Matthew C. Eshleman - 2010 - Sartre Studies International 16 (2):94-106.
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  7. What is It Like to Be Free?Matthew C. Eshleman - 2010 - In Jonathan Webber (ed.), Reading Sartre: On Phenomenology and Existentialism. Routledge.
     
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  8.  7
    4 Beauvoir and Sartre on Freedom, Intersubjectivity, and Normative Justification.Matthew C. Eshleman - 2009 - In Christine Daigle & Jacob Golomb (eds.), Beauvoir and Sartre: The Riddle of Influence. Indiana University Press. pp. 65--89.
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  9. Bad Faith is Necessarily Social.Matthew Eshleman - 2008 - Sartre Studies International 14:40-47.
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  10. The Misplaced Chapter on Bad Faith, or Reading Being and Nothingness in Reverse.Matthew Eshleman - 2008 - Sartre Studies International 14:1-22.
    This essay argues that an adequate account of bad faith cannot be given without taking the second half of Being and Nothingness into consideration. There are two separate but related reasons for this. First, the objectifying gaze of Others provides a necessary condition for the possibility of bad faith. Sartre, however, does not formally introduce analysis of Others until Parts III and IV. Second, upon the introduction of Others, Sartre revises his view of absolute freedom. Sartre's considered view of freedom (...)
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  11.  60
    Bad Faith is Necessarily Social.Matthew C. Eshleman - 2008 - Sartre Studies International 14 (2):40-47.
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    The Misplaced Chapter on Bad Faith, or Reading Being and Nothingness in Reverse.Matthew C. Eshleman - 2008 - Sartre Studies International 14 (2):1-22.
    This essay argues that an adequate account of bad faith cannot be given without taking the second half of Being and Nothingness into consideration. There are two separate but related reasons for this. First, the objectifying gaze of Others provides a necessary condition for the possibility of bad faith. Sartre, however, does not formally introduce analysis of Others until Parts III and IV. Second, upon the introduction of Others, Sartre revises his view of absolute freedom. Sartre's considered view of freedom (...)
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  13.  25
    The Cartesian Unconscious.Matthew C. Eshleman - 2007 - History of Philosophy Quarterly 24 (3):297 - 315.
  14. The Cartesian Unconscious.Matthew C. Eshleman - 2007 - History of Philosophy Quarterly 24 (2):169-187.
     
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  15.  28
    Camus and Sartre.Matthew Eshleman - 2004 - Bulletin de la Société Américaine de Philosophie de Langue Française 14 (2):124-130.
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  16.  9
    Ronald Aronson, Camus and Sarter: The Story of a Friendship and the Quarrel That Ended It. Sartre and Camus: A Historic Confrontation (Edit and Trans).Matthew Eshleman - 2004 - Journal of French and Francophone Philosophy 14 (2):124-130.
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  17.  43
    Sartre and Foucault on Ideal "Constraint".Matthew Eshleman - 2004 - Sartre Studies International 10 (2):56-76.
    Although most of the contemporary debates around subjectivity are framed by a rejection of the metaphysical subject, more time needs to be spent developing the implications of abandoning the meta-physics of constraint. Doing so provides the key to approaching our pressing problem that concerns freedom, and only once invisible, ideal "constraints" have been adequately understood will all of the contemporary puzzlement that concerns intentional resistance to power be assuaged. While Sartre does not solve the problem of freedom bequeathed to us (...)
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  18. Sartre and Foucault on Ideal "Constraint".Matthew Eshleman - 2004 - Sartre Studies International 10:56-76.
    Although most of the contemporary debates around subjectivity are framed by a rejection of the metaphysical subject, more time needs to be spent developing the implications of abandoning the meta-physics of constraint. Doing so provides the key to approaching our pressing problem that concerns freedom, and only once invisible, ideal "constraints" have been adequately understood will all of the contemporary puzzlement that concerns intentional resistance to power be assuaged. While Sartre does not solve the problem of freedom bequeathed to us (...)
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  19.  22
    Two Dogmas of Sartrean Existentialism.Matthew Eshleman - 2002 - Philosophy Today 46 (5):68-74.
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  20. Two Dogmas of Sartrean Existentialism.Matthew Eshleman - 2002 - Philosophy Today 46 (Supplement):68-74.
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  21.  11
    Jean-Paul Sartre and Phenomenological Ontology.Matthew C. Eshleman - 20013 - In Lester Embree & Thomas Nenon (eds.), Husserl’s Ideen. Springer. pp. 327--349.
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