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Gregory Schufreider [24]Gregory J. Schufreider [1]
  1. The origin of the work of art.Gregory Schufreider - 2013 - In Francois Raffoul & Eric S. Nelson (eds.), The Bloomsbury Companion to Heidegger. New York: Bloomsbury Academic. pp. 199.
     
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  2.  35
    Heidegger on community.Gregory Schufreider - 1981 - Man and World 14 (1):25-54.
  3.  50
    European and American Philosophers.John Marenbon, Douglas Kellner, Richard D. Parry, Gregory Schufreider, Ralph McInerny, Andrea Nye, R. M. Dancy, Vernon J. Bourke, A. A. Long, James F. Harris, Thomas Oberdan, Paul S. MacDonald, Véronique M. Fóti, F. Rosen, James Dye, Pete A. Y. Gunter, Lisa J. Downing, W. J. Mander, Peter Simons, Maurice Friedman, Robert C. Solomon, Nigel Love, Mary Pickering, Andrew Reck, Simon J. Evnine, Iakovos Vasiliou, John C. Coker, Georges Dicker, James Gouinlock, Paul J. Welty, Gianluigi Oliveri, Jack Zupko, Tom Rockmore, Wayne M. Martin, Ladelle McWhorter, Hans-Johann Glock, Georgia Warnke, John Haldane, Joseph S. Ullian, Steven Rieber, David Ingram, Nick Fotion, George Rainbolt, Thomas Sheehan, Gerald J. Massey, Barbara D. Massey, David E. Cooper, David Gauthier, James M. Humber, J. N. Mohanty, Michael H. Dearmey, Oswald O. Schrag, Ralf Meerbote, George J. Stack, John P. Burgess, Paul Hoyningen-Huene, Nicholas Jolley, Adriaan T. Peperzak, E. J. Lowe, William D. Richardson, Stephen Mulhall & C. - 1991 - In Robert L. Arrington (ed.), A Companion to the Philosophers. Malden, Mass.: Wiley-Blackwell. pp. 109–557.
    Peter Abelard (1079–1142 ce) was the most wide‐ranging philosopher of the twelfth century. He quickly established himself as a leading teacher of logic in and near Paris shortly after 1100. After his affair with Heloise, and his subsequent castration, Abelard became a monk, but he returned to teaching in the Paris schools until 1140, when his work was condemned by a Church Council at Sens. His logical writings were based around discussion of the “Old Logic”: Porphyry's Isagoge, aristotle'S Categories and (...)
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  4.  12
    An introduction to Anselm's argument.Gregory Schufreider - 1978 - Philadelphia: Temple University Press. Edited by Anselm.
  5.  35
    Art and the problem of truth.Gregory Schufreider - 1980 - Man and World 13 (1):53-80.
  6. The Art of Truth.Gregory Schufreider - 2010 - Research in Phenomenology 40 (3):331-362.
    In The Truth in Painting , Derrida insists that Heidegger's treatment of “a famous picture by Van Gogh” marks “a moment of pathetic collapse.” While we would agree, we would insist that this example does not render Heidegger's entire philosophy of art suspect. Instead, if his reading of Van Gogh's painting is “derisory and symptomatic,” it is nonetheless “significant,” if only insofar as it provides an indication of Heidegger's underestimation of the plastic arts in favor of the elevation of poetry—an (...)
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  7.  19
    The metaphysician as poet-magician.Gregory Schufreider - 1979 - Metaphilosophy 10 (3-4):265-288.
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  8.  40
    A Classical Misunderstanding of Anselm’s Argument.Gregory Schufreider - 1992 - American Catholic Philosophical Quarterly 66 (4):489-499.
  9.  49
    Duns scotus, metaphysician.Gregory Schufreider - 1997 - Journal of the History of Philosophy 35 (2):302-303.
  10.  11
    Heidegger's Contribution to a Phenomenology of Culture.Gregory Schufreider - 1986 - Journal of the British Society for Phenomenology 17 (2):166-185.
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  11. Heidegger's hole: The space of thinking. Nihilism in the text (of philosophy).Gregory Schufreider - 2001 - Research in Phenomenology 31 (1):203-229.
    Through a free reading of Heidegger's Zur Seinsfrage, we propose - with the help of the reader - to scribe into being the space of an opening; in fact, to transcribe it with the drawing of an ×. The point of this writing and thinking "Over the Line" is neither to draft a new structure nor to mark a new center but, as a sign of nothing, to inscribe a hole in the text of philosophy. In view of a topological (...)
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  12.  72
    Kierkegaard on belief without justification.Gregory Schufreider - 1981 - International Journal for Philosophy of Religion 12 (3):149 - 164.
  13. Lacoue-labarthe : Sticking Heidegger with a stela : Lacoue-labarthe, art and politics.Gregory Schufreider - 2008 - In David Pettigrew & François Raffoul (eds.), French Interpretations of Heidegger: An Exceptional Reception. Albany: State University of New York Press.
     
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  14.  77
    (1 other version)Overpowering the center: Three compositions by mondrian.Gregory Schufreider - 1985 - Journal of Aesthetics and Art Criticism 44 (1):25-28.
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  15.  54
    Reunderstanding Anselm’s Argument.Gregory Schufreider - 1983 - New Scholasticism 57 (3):384-409.
  16. Sticking Heidegger with a Stela : Lacoue-Labarthe, art and politics.Gregory Schufreider - 2008 - In David Pettigrew & François Raffoul (eds.), French Interpretations of Heidegger: An Exceptional Reception. Albany: State University of New York Press.
     
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  17.  32
    The Identity of Anselm's Argument.Gregory Schufreider - 1977 - Modern Schoolman 54 (4):345-361.
  18.  26
    (1 other version)The Logic of the Absurd (in Kierkegaard’s Concluding Unscientific).Gregory J. Schufreider - 1979 - Philosophy Research Archives 5:161-181.
    An attempt to argue that the introduction of the category of the absurd into Kierkegaard's discussion of truth as subjectivity in the Postscript is an altogether rigorous and logical move.
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  19. The nothing.Gregory Schufreider - 2013 - In Francois Raffoul & Eric S. Nelson (eds.), The Bloomsbury Companion to Heidegger. New York: Bloomsbury Academic. pp. 311.
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  20.  17
    The Onto-Theo-Logical Nature of Anselm's Metaphysics.Gregory Schufreider - 1996 - Philosophy Today 40 (4):459-473.
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  21.  46
    What is it for God to Exist?Gregory Schufreider - 1981 - New Scholasticism 55 (1):77-94.
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  22.  38
    The Other. [REVIEW]Gregory Schufreider - 1987 - Review of Metaphysics 40 (3):596-599.
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  23. The Other: Studies in the Social Ontology of Husserl, Heidegger, Sartre and Buber. [REVIEW]Gregory Schufreider - 1987 - Review of Metaphysics 40 (3):596-598.
    This is a long and difficult book from which, however, a good deal can be learned if the reader is able to devise strategies to stay with an always turgid and sometimes pedantic text. First published in 1965 as Die Andere: Studien zur Sozialontologie der Gegenwart and reissued in 1977 with the inclusion of further material, its translation by Christopher Macann brings to us an already established work in German philosophy which, I am afraid, is not likely to meet with (...)
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