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  1.  50
    Being and Nothingness.Frederick A. Olafson, Jean-Paul Sartre & Hazel E. Barnes - 1958 - Philosophical Review 67 (2):276.
  2.  24
    Being and Nothingness. [REVIEW]Frederick A. Olafson - 1958 - Philosophical Review 67 (2):276-280.
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  3.  59
    Pathmarks.Frederick A. Olafson - 2000 - Philosophical Review 109 (2):299-302.
  4. Heidegger and the Ground of Ethics: A Study of Mitsein.Frederick A. Olafson - 1998 - New York: Cambridge University Press.
    Written by one of the pre-eminent interpreters of Heidegger, this book is an important statement about the basis of human sociability that is a major contribution to the continuing debates about Heidegger in particular, and ethics in general. Existential philosophy is often thought to promote moral nihilism in which everything is permitted. This book demonstrates that, in the case of Martin Heidegger, any such accusation is unjust. On the contrary, Heidegger thought seriously about the implications of human co-existence, and this (...)
     
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  5. Heidegger la Wittgenstein or 'coping' with professor Dreyfus.Frederick A. Olafson - 1994 - Inquiry: An Interdisciplinary Journal of Philosophy 37 (1):45 – 64.
  6.  21
    The dialectic of action: a philosophical interpretation of history and the humanities.Frederick A. Olafson - 1979 - Chicago: University of Chicago Press.
  7. The Dialectic of Action: A Philosophical Interpretation of History and the Humanities.Frederick A. Olafson - 1979 - Revue de Métaphysique et de Morale 87 (4):567-568.
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  8. Principles and Persons: An Ethical Interpretation of Existentialism.Frederick A. Olafson - 1967 - Philosophy 44 (167):79-80.
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  9.  84
    Naturalism and the Human Condition: Against Scientism.Frederick A. Olafson - 2001 - New York: Routledge.
    _Naturalism and the Human Condition_ is a compelling account of why naturalism, or the 'scientific world-view' cannot provide a full account of who and what we are as human beings. Drawing on sources including Heidegger, Merleau-Ponty, Husserl and Sartre, Olafson exposes the limits of naturalism and stresses the importance of serious philosophical investigation of human nature.
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  10.  34
    Individualism, subjectivity, and presence: A response to Taylor Carman.Frederick A. Olafson - 1994 - Inquiry: An Interdisciplinary Journal of Philosophy 37 (3):331 – 337.
  11.  14
    Existentialism.Frederick A. Olafson - 1971 - Philosophical Quarterly 21 (83):178-180.
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  12.  17
    Plato on the Imperfection of the Sensible World.Alexander Ne Hamas, Frederick A. Olafson & Hector-Neri Castaneda - 1975 - American Philosophical Quarterly 12 (2).
  13.  37
    Oneself as Another. [REVIEW]Frederick A. Olafson - 1997 - International Studies in Philosophy 29 (4):137-138.
  14.  34
    Comments on Sources of the Self by Charles Taylor. [REVIEW]Frederick A. Olafson - 1994 - Philosophy and Phenomenological Research 54 (1):191-196.
  15.  2
    Principles and persons.Frederick A. Olafson - 1967 - Baltimore,: Johns Hopkins University Press.
    He demonstrates that a broad parallelism exists between developments in ethical theory among Continental philosophers of the phenomenological persuasion and the more analytically inclined philosophers of the English-speaking world.
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  16.  39
    What is a Human Being?: A Heideggerian View.Frederick A. Olafson - 1995 - New York, NY, USA: Cambridge University Press.
    This broad, ambitious study is about human nature, but human nature treated in a way quite different from the scientific account that influences so much of contemporary philosophy. Drawing on certain basic ideas of Heidegger the author presents an alternative to the debate waged between dualists and materialists in the philosophy of mind that involves reconceiving the way we usually think about 'mental' life. Olafson argues that familiar contrasts between the 'physical' and the 'psychological' break down under closer scrutiny. They (...)
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  17.  14
    Critical Encounters: Between Philosophy and Politics.Frederick A. Olafson - 1988 - Philosophy and Phenomenological Research 49 (1):180-184.
  18. What Is a Human Being? A Heideggerian View.Frederick A. Olafson - 1998 - Philosophical Quarterly 48 (190):125-127.
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  19.  52
    The Foundation and Structure of Sartrean Ethics. [REVIEW]Frederick A. Olafson - 1981 - Philosophical Review 90 (4):616-619.
  20.  63
    Brain dualism.Frederick A. Olafson - 1994 - Inquiry: An Interdisciplinary Journal of Philosophy 37 (2):253 – 265.
  21.  43
    Meta-ethics and the moral life.Frederick A. Olafson - 1956 - Philosophical Review 65 (2):159-178.
  22.  2
    Ethics and twentieth century thought.Frederick A. Olafson - 1973 - Englewood Cliffs, N.J.,: Prentice-Hall.
  23. Skepticism and animal faith.Frederick A. Olafson - 1954 - Journal of Philosophy 51 (2):42-46.
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  24. Justice and social policy.Frederick A. Olafson - 1961 - [Englewood Cliffs, N.J.]: Prentice-Hall.
  25. News and Notes.Frederick A. Olafson - 1980 - Pacific Philosophical Quarterly 61 (1/2):177.
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  26. Recent Publications.Frederick A. Olafson - 1988 - Philosophy and Phenomenological Research 49 (1):185.
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  27. Society, law, and morality.Frederick A. Olafson - 1961 - Englewood Cliffs, N.J.,: Prentice-Hall.
  28.  2
    Society, Law and Morality: Readings in Social Philosophy from Classical and Contemporary Sources.Frederick A. Olafson - 2011 - Prentice-Hall.
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  29.  35
    Husserl's theory of intentionality in contemporary perspective.Frederick A. Olafson - 1975 - Noûs 9 (1):73-83.
  30.  42
    On the Uses of the Humanities. [REVIEW]Frederick A. Olafson - 1986 - Teaching Philosophy 9 (2):162-163.
  31.  16
    Narrative History and the Concept of Action.Frederick A. Olafson - 1970 - History and Theory 9 (3):265.
  32.  69
    A note on perceptual illusion.Frederick A. Olafson - 1953 - Journal of Philosophy 50 (April):274-277.
  33.  17
    Time and Narrative. [REVIEW]Frederick A. Olafson - 1988 - International Studies in Philosophy 20 (3):141-142.
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  34.  43
    Philosophy and the Humanities.Frederick A. Olafson - 1968 - The Monist 52 (1):28-45.
    Philosophers who have turned their thoughts to the subject of education have most often concerned themselves with the construction of very abstract models of cognition by means of which the activities of teaching and learning are to be understood. Such attention as they have given to the subject matter of instruction has tended to be dominated by a concern with the morally or practically beneficial effects to be expected from a child’s acquisition of a certain kind of knowledge. It would (...)
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  35.  29
    Judith N. Shklar, "Freedom and Independence: A Study of the Political Ideas of Hegel's ""Phenomenology of Mind"". [REVIEW]Frederick A. Olafson - 1980 - Journal of the History of Philosophy 18 (3):361.
  36.  29
    Interpretation and the Dialectic of Action.Frederick A. Olafson - 1972 - Journal of Philosophy 69 (20):718.
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  37.  11
    A Critique of British Empiricism.Frederick A. Olafson - 1970 - Philosophical Review 79 (3):429.
  38.  56
    Being, truth, and presence in Heidegger's thought.Frederick A. Olafson - 1998 - Inquiry: An Interdisciplinary Journal of Philosophy 41 (1):45 – 64.
    Although the status of the concept of being in Heidegger's thought is still the subject of controversy, textually it is quite clear that he held the fundamental character of being to be presence. Accordingly, this paper is not concerned to show that this was indeed Heidegger's conception of being. Instead, it undertakes to make a philosophical case for the prima facie paradoxical thesis that being is presence. It does so by first taking up Heidegger's account of truth in which it (...)
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  39.  24
    The Quest for Being, and Other Studies in Naturalism and Humanism. [REVIEW]Frederick A. Olafson - 1962 - Journal of Philosophy 59 (13):355-359.
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  40.  28
    Pragmatism and the Tragic Sense of Life. [REVIEW]Frederick A. Olafson - 1977 - Journal of Philosophy 74 (3):172-176.
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  41.  45
    Heidegger?S thought and nazism.Frederick A. Olafson - 2000 - Inquiry: An Interdisciplinary Journal of Philosophy 43 (3):271 – 288.
    This article rejects the idea that Heidegger's Nazism derives from his philosophical thought. No connection has convincingly been shown to hold between the ontological apparatus of Being and Time and any political orientation. The elaboration of the concept of being in the later work needs to be understood as Heidegger's own reaction to the activism of his earlier thought which in the absence of any principle of respect for other human beings could provide no moral basis for resistance to Nazi (...)
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  42.  25
    Equality in Political Philosophy. [REVIEW]Frederick A. Olafson - 1966 - Journal of Philosophy 63 (16):465-469.
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  43.  33
    Modern French Philosophy. [REVIEW]Frederick A. Olafson - 1985 - International Studies in Philosophy 17 (3):101-102.
  44.  33
    Book Review:Existential Psychoanalysis. Jean-Paul Sartre; Existentialism and the Modern Predicament. F. H. Heinemann; Christianity and Existentialism. J. M. Spier. [REVIEW]Frederick A. Olafson - 1954 - Ethics 64 (4):317-.
  45.  33
    Book Review:Sartre's Political Theory William L. McBride. [REVIEW]Frederick A. Olafson - 1993 - Ethics 103 (4):820-.
  46.  32
    Habermas as a Philosopher:The Theory of Communicative Action. Jurgen Habermas.Frederick A. Olafson - 1990 - Ethics 100 (3):641-.
  47.  1
    Freedom and Responsibility.Frederick A. Olafson - 2006 - In Hubert L. Dreyfus & Mark A. Wrathall (eds.), A Companion to Phenomenology and Existentialism. Oxford, UK: Blackwell. pp. 263–270.
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  48.  1
    Merleau‐ponty's “Ontology of the Visible”: Some Exegetical and Critical Comments.Frederick A. Olafson - 1980 - Pacific Philosophical Quarterly 61 (1-2):167-176.
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  49.  6
    The Myth of Sisyphus. [REVIEW]Frederick A. Olafson - 1957 - Philosophical Review 66 (1):104-107.
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  50.  37
    Philipse on Heidegger on Being.Frederick A. Olafson - 1999 - Inquiry: An Interdisciplinary Journal of Philosophy 42 (3-4):475-486.
    Philipse's interpretation of Heidegger's concept of being is fundamentally mistaken. It treats that concept as an amalgam of themes drawn from Aristotle, Husserl, Kant and Hegel with no hint of the utterly different ontology of the human subject that is Heidegger's most original contribution. Heidegger emerges incongruously as a transcendental philosopher a la Kant and the world is supposed to be constituted by the meaning-giving activity of a transcendental subject. As a result, the whole conception of human being as Dasein (...)
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