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Andrew Haas [25]Andrew R. Haas [1]
  1.  77
    (1 other version)Hegel's Speculative Sentence.Andrew Haas - 2021 - Philosophy and Rhetoric 54 (3):213-239.
    ABSTRACT Almost all philosophers recognize the fundamental importance of the Phenomenology of Spirit. But Hegel's way of thinking and speaking—which he names, “speculative”—needs explaining. The example of “the speculative sentence” is helpful—for here, speculating means implying, that is, neither bringing meaning to presence nor keeping it in absence; but rather, speaking and thinking by implication. If the history of philosophy, however, overlooks what is implied, then it cannot grasp what is, and what is thought and said in the speculative sentence. (...)
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  2.  14
    A syntactic theory of belief and action.Andrew R. Haas - 1986 - Artificial Intelligence 28 (3):245-292.
  3. 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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  4.  47
    The Ambiguity of Being.Andrew Haas - 2015 - In Paul J. Ennis & Tziovanis Georgakis (eds.), Heidegger in the Twenty-First Century. Dordrecht: Springer.
    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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  5.  14
    The irony of Heidegger: an essay.Andrew Haas - 2007 - New York: 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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  6.  59
    On Being in Hegel and Heidegger.Andrew Haas - 2017 - Hegel Bulletin 38 (1):150-170.
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  7. 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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  8.  33
    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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  9.  47
    The theatre of phenomenology.Andrew Haas - 2003 - Angelaki 8 (3):73-84.
  10.  19
    O Friends No Friend.Andrew Haas - 2023 - Angelaki 28 (6):114-122.
    Our concept of politics – especially democracy – presupposes a principle of friendship, but our principle of friendship comes out of an understanding of the friend. However, from the Greeks to Derrida, such relations have been dominated by a philosophy of presence and/or absence, limiting our very idea of politics and friendship. A radical break with this tradition is only possible through an other way of speaking to, thinking about, acting toward, and being a friend, and the politics thereof. The (...)
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  11.  29
    Hegel and the problem of multiplicity.Andrew Haas - 2000 - Evanston, Ill.: 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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  12.  81
    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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  13.  24
    On Time and Tense in Aristotle.Andrew Haas - 2022 - Philosophy and Rhetoric 55 (4):339-359.
    Tense is the clue to the discovery of the meaning of time. Speaking hints at thinking, and language suggests a way to conceive of philosophical concepts. Here, the universality of temporality is that out of which the grammar of tense and the concept of time first come. Temporality, however, is not simply present in tense or time. On the contrary, temporality’s way of being—like being’s—is implication: tense is implied by how the verbality of verbs can be spoken; time, by how (...)
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  14.  39
    One One, or the Unity of Being in Plato’s Parmenides.Andrew Haas - 2021 - Epoché: A Journal for the History of Philosophy 26 (1):69-87.
    Being can no longer be thought, for Plato, in accordance with Parmenides’ either/or; rather, it is both/and, both present in and absent from things, which is how they can come-to-presence and go-out-into-absence. But as the Parmenides demonstrates, Greek grammar hints at a fundamental ontological truth: the expression, “one one,” ἓν ἕν, shows that being can be implied, neither present nor absent—for being is an implication. But then participating must be rethought in terms of implying: being is implied in everything that (...)
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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. (1 other version)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.  19
    Physis.Andrew Haas - 2021 - Angelaki 26 (6):15-30.
    Threatening the whole of nature, the climate crisis puts us on the verge of self-destruction. But what can philosophy contribute to considering this problem? It can take up the task of thinking nat...
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  18.  34
    Phos, Our Other Greek Name.Andrew Haas - 2020 - Sophia 60 (1):157-171.
    It is perhaps time to revivify our other name in Greek: phos. For although the Greeks named us anthrôpos, they also called us phos. And the Greeks used the word phos because we are like light. Indeed, our way of being light-like is illuminating, which illuminates being and the truth of being, so that it can be thought and said, imagined, and sensed—especially insofar as we are this illumination. Thus, it is time to reclaim phos as our name and so (...)
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  19.  59
    The Birth of Language Out of the Spirit of Improvisation.Andrew Haas - 2012 - International Journal of Philosophical Studies 20 (3):331-347.
    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 its (...)
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  20.  13
    Unity and aspect.Andrew Haas - 2018 - Würzburg: Königshausen & Neumann.
    What is first philosophy today? In Unity and Aspect, the questioning begins with a new (old) approach to metaphysics: being is implied; it is implied in everything that is; it is an implication. BUt then, the history of philosophy must be rethought completely - for being implies unity, and time, and the other of time, namely, aspect. THe effect on the self and on self-understanding is radical: we can no longer be thought as human beings; rather, reaching back to the (...)
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  21.  47
    Europe and German Philosophy.Martin Heidegger & Andrew Haas - 2006 - New Yearbook for Phenomenology and Phenomenological Philosophy 6 (1):331-340.
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