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Felix Ó Murchadha [28]Felix O. Murchadha [2]
  1.  51
    Moral Philosophy and the Holocaust.Felix Ó Murchadha - 2005 - Ethical Theory and Moral Practice 8 (4):481-484.
  2.  29
    Hegel, Nietzsche, Heidegger: Thinking Freedom and Philosophy.Felix Ó Murchadha - 2005 - British Journal for the History of Philosophy 13 (2):361 – 373.
  3.  7
    Truth as a Probelm for Hermeneutics: Towards a Hermeneutical Theory of Truth.Felix Ó Murchadha - 1992 - Philosophy Today 36 (2):122-130.
  4.  8
    Truth as a Problem for Hermeneutics Towards a Hermeneutical Theory of Truth.Felix Ó Murchadha - 1992 - Philosophy Today 36 (2):122-130.
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  5.  1
    A Conversation with Richard Kearney.Felix Ó Murchadha - 2004 - Symposium 8 (3):667-683.
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  6.  12
    Being as Ruination.Felix Ó Murchadha - 2002 - Philosophy Today 46 (9999):10-18.
  7.  10
    Being as Ruination: Heidegger, Simmel, and the Phenomenology of Ruins.Felix Ó Murchadha - 2002 - Philosophy Today 46 (Supplement):10-18.
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  8.  10
    Being Alive: The Place of Life in Merleau-Ponty and Descartes.Felix Ó Murchadha - 2005 - Chiasmi International 7:209-222.
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  9.  10
    Being Alive: The Place of Life in Merleau-Ponty and Descartes.Felix Ó Murchadha - 2005 - Chiasmi International 7:209-222.
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  10. David Rasmussen, Ed., "Universalism Vs. Communitarianism". [REVIEW]Felix Ó Murchadha - 1994 - International Journal of Philosophical Studies 2 (2):363.
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  11.  30
    Espen Dahl: Phenomenology and the Holy: Religious Experience After Husserl: London: SCM Press, 2010. ISBN 9780334043461, 330 Pp, $90. [REVIEW]Felix O. Murchadha - 2013 - Husserl Studies 29 (3):255-261.
  12.  17
    Face And Flesh: Merleau-Ponty and Levinas Concerning Desire.Felix Ó Murchadha - 2009 - Philosophy Today 53 (Supplement):244-249.
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  13.  9
    Future or Future Past: Temporality Between Praxis and Poiesis in Heidegger's Being and Time.Felix Ó Murchadha - 1998 - Philosophy Today 42 (3):262-269.
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  14.  6
    Future or Future Past: Temporality Between Praxis and Poiesis in Heidegger's Being and Time.Felix Ó Murchadha - 1998 - Philosophy Today 42 (3):262-269.
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  15. Introduction to Phenomenology. [REVIEW]Felix Ó Murchadha - 2003 - Phänomenologische Forschungen.
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  16.  7
    Karin de Boer, Thinking in the Light of Time. Heidegger's Encounter with Hegel , Pp. Xii + 406. ISBN 0-7914-4506-2 and Annette Sell, Martin Heideggets Gang Dutch Hegels ‘Phänomenologie des Geistes’ , Pp. 175. ISBN 3-416-02835-X. [REVIEW]Felix Ó Murchadha - 2004 - Hegel Bulletin 25 (1-2):173-178.
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  17.  21
    Kairological Phenomenology: World, the Political and God in the Work of Klaus Held.Felix Ó Murchadha - 2007 - International Journal of Philosophical Studies 15 (3):395 – 413.
    This article shows that Held's central philosophical concern is with the manner in which the withdrawal of world is apparent in kairological moments disclosed in fundamental moods. The phenomenology of world is for him a way of overcoming voluntarist nominalism. World is of its nature a limit to will and is experienced in the passivity of being acted upon. It is shown how Held emphasizes the common origins of philosophy and politics in the fundamental moods of wonder and awe. In (...)
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  18.  1
    9. Religion and Ethics.Felix Ó Murchadha - 2010 - In Alan D. Schrift (ed.), The History of Continental Philosophy. Routledge. pp. 1345-1366.
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  19.  2
    Religion and Ethics.Felix Ó Murchadha - 2010 - In Alan D. Schrift (ed.), The History of Continental Philosophy. University of Chicago Press. pp. 4--195.
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  20.  7
    Speaking After the Phenomenon: The Promise of Things and the Future of Phenomenology.Felix Ó Murchadha - 2017 - Journal of the British Society for Phenomenology 48 (2):99-115.
    Phenomenology speaks not directly of phenomena but rather of the appearing of phenomena. In so speaking it moves from the level of things with generic or proper names to the level of universal terms. In speaking and thinking the phenomenon Phenomenology comes “after” in the twofold sense of being too late and desiring for that which is to come. This paper explores this place of phenomenology with respect to the relation of faith and reason, the manner of speaking phenomenologically and (...)
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  21.  15
    Studies in the Theory of Ideology.Felix ó Murchadha - 1991 - Philosophical Studies (Dublin) 33:408-412.
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  22.  12
    Studies in the Theory of Ideology. [REVIEW]Felix ó Murchadha - 1991 - Philosophical Studies (Dublin) 33:408-412.
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  23.  1
    Studies in the Theory of Ideology.Felix ó Murchadha - 1991 - Philosophical Studies (Dublin) 33:408-412.
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  24.  22
    The Intimate Strangeness of Being: Metaphysics After Dialectic. By William Desmond. [REVIEW]Felix Ó Murchadha - 2013 - American Catholic Philosophical Quarterly 87 (3):545-548.
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  25.  7
    The Moment of History and the Responsibility of Philosophy: Heideggerian Reflections on the Origins of Philosophy.Felix Ó Murchadha - 1999 - Journal of the British Society for Phenomenology 30 (2):166-181.
  26.  10
    The Passionate Self and the Religiosity of Phenomena.Felix Ó Murchadha - 2019 - Journal of Speculative Philosophy 33 (1):56-77.
    There are no religious phenomena, only religious interpretations of phenomena. Religion, in other words, is a particular hermeneutic of the phenomenon. But while the religious interpretation of phenomena refers to a particular form of human activity, this activity responds paradoxically to the imposition of a fundamental curb on any possible activity. That curb is encountered to the extent to which the religious hermeneutic imposes itself in the very appearing of a phenomenon, in the event of the appearance itself. Religiosity is (...)
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  27. The Sacred in Appearance: Heidegger, Levinas and the Limits of Phenomenology.Felix Ó Murchadha - 2002 - Yearbook of the Irish Philosophical Society:122-131.
  28.  5
    Violent times, the horror of the unspeakable and the temporality of religious experience.Felix Ó Murchadha - 2020 - Continental Philosophy Review 53 (3):287-302.
    Violence is essential to religion, while religion holds the promise of transcending violence. The designation religious refers not to a type of violence, but to a specific issue of violence, namely the claim to higher justification. This religious aspect is not confined to religion; it is also evident in the secular domain. A critique of religious violence needs to show the gap between violence and its justifications, experienced affectively in horror. This horror in response to the unspeakable is structurally akin (...)
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