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  1. What is a Problem?Andrew Haas - 2015 - HORIZON. Studies in Phenomenology 4 (2):71-86.
    What is a problem? What is problematic about any problem whatsoever, philosophical or otherwise? As the origin of assertion and apodeiction, the problematic suspends the categories of necessity and contingency, possibility and impossibility. And it is this suspension that is the essence of the problem, which is why it is so suspenseful. But then, how is the problem problematic? Only if what is suspended neither comes to presence, nor simply goes out into absence, that is, if the suspension continues, which (...)
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  2.  11
    Xenos.Andrew Haas - 2018 - Angelaki 23 (6):129-147.
    The stranger is strange, the xenos is xenikos. What is strange, however, is captured neither by the fear of the presence of an original corruption, a non-Greek at the presumed origin of Greek philosophy, which would threaten its privilege; nor by the presence of an êthos in general that allows for hospitality towards the xenos, understood as both guest and host. Rather, that which is most strange about the xenos and its êthos is that which never simply presents itself – (...)
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  3.  71
    Notes on Time and Aspect.Andrew Haas - 2015 - International Journal of Philosophical Studies 23 (4):504-517.
    What is time? Neither the numbering of the motion of things nor their schema, but their way of being. In language, time shows itself as tense. But every verb has both tense and aspect. So what is aspect? Irreducible to tense, it is the way in which anything is at any time whatsoever. Thus the way things are, their being, is not merely temporal – for it is just as aspectual.
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  4.  54
    Being and Implication: On Hegel and the Greeks.Andrew Haas - 2007 - Cosmos and History : The Journal of Natural and Social Philosophy 3 (2-3):192-210.
    This work shows that being must originally be understood as implication. We begin with what Heidegger calls Hegelrsquo;s lsquo;new concept of beingrsquo; in the emPhenomenology of Spirit/em: time as history is the essence of being. This concept however, is not univocalmdash;for supersession means destroying-preserving. Hegel shows himself to be the thinker of truth as essentially ambiguous; and the emPhenomenology/em is onto-heno-chrono-phenomenology, the history of the being and unity, time and aspect, of the conceptrsquo;s ambiguity. For Heidegger however, conceptual ambiguity confirms (...)
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  5.  12
    The Ambiguity of Being.Andrew Haas - 2015 - In Paul J. Ennis & Tziovanis Georgakis (eds.), Heidegger in the Twenty-First Century. Springer Verlag.
    Each thinker, according to Heidegger, essentially thinks one thought. Plato thinks the idea. Descartes thinks the cogito . Spinoza thinks substance. Nietzsche thinks the will to power. If a thinker does not think a thought, then he or she is not a thinker. He or she may be a scholar or a professor, a producer or a consumer, a fan or a fake, but he or she would not be a thinker. Thus, if Heidegger is a thinker, he essentially thinks (...)
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  6. The Irony of Heidegger: An Essay.Andrew Haas - 2007 - Continuum.
    This important new book offers the first full-length interpretation of the thought of Martin Heidegger with respect to irony. In a radical reading of Heidegger's major works (from Being and Time through the ‘Rector's Address' and the ‘Letter on Humanism' to ‘The Origin of the Work of Art' and the Spiegel interview), Andrew Haas does not claim that Heidegger is simply being ironic. Rather he argues that Heidegger's writings make such an interpretation possible - perhaps even necessary. Heidegger_begins_ Being and (...)
     
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  7. Notes on Aristotle’s Concept of Improvisation.Andrew Haas - 2015 - Journal of Aesthetics and Phenomenology 2 (1):113-121.
    Improvisation is the origin of art and science, tragedy and comedy, acting and doing, of the self as improvising and improvised. But clearly we cannot use improvisation to explain improvisation. We cannot be satisfied with an argument that improvisation is, well, improvisational--nor simply free-play. Rather, improvisation as αὐτο-σχεδιάζεῖν, means self-schematization.
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  8.  29
    The Theatre of Phenomenology.Andrew Haas - 2003 - Angelaki 8 (3):73-84.
  9.  23
    Hegel and the Problem of Multiplicity.Andrew Haas - 2000 - Northwestern University Press.
    Interrogation of metaphysics -- Difference of absolute particularity -- From science to speculation -- Being multiple-- Quality of quantity -- Measure of multiplicity -- Conceptual subjectivity -- Conceptual objectivity -- Idea of totality -- Metaphysics of multiplicity.
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  10.  19
    On Being in Hegel and Heidegger.Andrew Haas - 2017 - Hegel Bulletin 38 (1):150-170.
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  11.  35
    The Bacchanalian Revel: Hegel and Deconstruction.Andrew Haas - 1997 - Man and World 30 (2):217-226.
    This text argues that Hegel's Concept, insofar as it has already deconstructed all opposed and fixed standpoints, supersedes deconstruction. Reducing the Logic and Phenomenology to the same kind of schematic formalism for which Hegel criticized his predecessors (Fichte and Schelling), Derrida misses the ways in which Absolute Spirit shows itself as the bacchanalian revel wherein no member is not drunk. Thus, this article defends Hegel against Derrida on Derrida's terms.
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  12.  37
    The Birth of Language Out of the Spirit of Improvisation.Andrew Haas - 2012 - International Journal of Philosophical Studies 20 (3):331-347.
    Abstract What is the origin of language? For Levinas, from Aristotle to von Humboldt, the tradition of Western metaphysics has understood language as a representation of reality, going beyond or transcending experience. In this way, language is a metaphor that substitutes for experience?and all language is originally metaphorical. Experience however, is essentially inexpressible?for it not only transcends language, but it does so because experience is always experience of the other, of that which remains infinitely other. And language reminds us of (...)
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  13.  23
    Europe and German Philosophy.Martin Heidegger & Andrew Haas - 2006 - New Yearbook for Phenomenology and Phenomenological Philosophy 6 (1):331-340.
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  14.  4
    On the Implications of Γνῶθι Σαυτόν.Andrew Haas - 2015 - Filozofia: Journal for Philosophy 70 (3).
    The call to “know thyself” is neither a matter of presence and absence to self, nor the necessary or unnecessary possibility or impossibility of self-knowledge ‒ rather it is a problem. And the oracle gives a sign of this problem by implying that which is neither spoken nor concealed. But if implication is the problem of the sign, it is because it suspends the self and the very possibility of self-knowledge.
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  15. Gewalt and Metalēpsis : On Heidegger and the Greeks.Andrew Haas - 2008 - Bulletin d'Analyse Phénoménologique (2).
    Cet article cherche à interroger Heidegger en tant que traducteur. Nous montrons d’abord que le refus de traduire hypokeimenon par subiectum rend possible une onto-héno-chrono-phénoménologie de la choséité de la chose comme constance. Ensuite, nous démontrons que la tentative visant à penser la transformation de l’ alētheia ne peut éviter la traduction et toutes ses violences. Enfin, nous faisons retour aux Grecs en vue de penser la traduction comme metalēpsis , de réinterpréter la traduction platonicienne des Idées comme choses, de (...)
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  16. Verteidigung der Ironie: Heidegger und die Rektoratsrede.Andrew Haas - 2006 - Filosoficky Casopis 54:701-728.
    [Defense of irony: Heidegger and the „Rektoratsrede“].
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  17. Obrana ironie: Heidegger a „Rektorátní řeč“.Andrew Haas - 2006 - Filosoficky Casopis 54:701-728.
    [Defense of irony: Heidegger and the „Rektoratsrede“].
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