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Iain Thomson [29]Iain D. Thomson [1]
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Profile: Iain Thomson (University of New Mexico)
  1. Heidegger, Education, and Modernity.Michael A. Peters, Valerie Allen, Ares D. Axiotis, Michael Bonnett, David E. Cooper, Patrick Fitzsimons, Ilan Gur-Ze'ev, Padraig Hogan, F. Ruth Irwin, Bert Lambeir, Paul Smeyers, Paul Standish & Iain Thomson - 2002 - Rowman & Littlefield Publishers.
    Martin Heidegger is, perhaps, the most controversial philosopher of the twentieth-century. Little has been written on him or about his work and its significance for educational thought. This unique collection by a group of international scholars reexamines Heidegger's work and its legacy for educational thought.
     
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  2.  15
    Heidegger on Ontotheology: Technology and the Politics of Education.Iain Thomson - 2005 - Cambridge University Press.
    Heidegger is now widely recognized as one of the most influential and controversial philosophers of the twentieth century, yet much of his later philosophy remains shrouded in confusion and controversy. Restoring Heidegger's understanding of metaphysics as 'ontotheology' to its rightful place at the center of his later thought, this book demonstrates the depth and significance of his controversial critique of technology, his appalling misadventure with Nazism, his prescient critique of the university, and his important philosophical suggestions for the future of (...)
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  3.  42
    Heidegger's Perfectionist Philosophy of Educationin Being and Time.Iain Thomson - 2004 - Continental Philosophy Review 37 (4):439-467.
    In Heidegger on Ontotheology: Technology and the Politics of Education, I argue that Heidegger’s ontological thinking about education forms one of the deep thematic undercurrents of his entire career, but I focus mainly on Heidegger’s later work in order to make this case. The current essay extends this view to Heidegger’s early magnum opus, contending that Being and Time is profoundly informed – albeit at a subterranean level – by Heidegger’s perfectionist thinking about education. Explaining this perfectionism in terms of (...)
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  4.  16
    Thinking Love: Heidegger and Arendt.Iain Thomson - 2017 - Continental Philosophy Review 50 (4):453-478.
    “Thinking Love: Heidegger and Arendt” explores the problematic nature of romantic love as it developed between Martin Heidegger and Hannah Arendt, whom Heidegger later called “the passion of his life.” I suggest that three different ways of understanding love can be found at work in Heidegger and Arendt’s relationship, namely, the perfectionist, the unconditional, and the ontological models of love. Explaining these different ways of thinking romantic love, this paper shows how the distinctive problems of the perfectionist and unconditional models (...)
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  5.  31
    Heidegger on Ontological Education, Or: How We Become What We Are.Iain Thomson - 2001 - Inquiry : An Interdisciplinary Journal of Philosophy 44 (3):243 – 268.
    Heidegger presciently diagnosed the current crisis in higher education. Contemporary theorists like Bill Readings extend and update Heidegger's critique, documenting the increasing instrumentalization, professionalization, vocationalization, corporatization, and technologization of the modern university, the dissolution of its unifying and guiding ideals, and, consequently, the growing hyper-specialization and ruinous fragmentation of its departments. Unlike Heidegger, however, these critics do not recognize such disturbing trends as interlocking symptoms of an underlying ontological problem and so they provide no positive vision for the future of (...)
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  6.  38
    Ontotheology? Understanding Heidegger's Destruktion of Metaphysics.Iain Thomson - 2000 - International Journal of Philosophical Studies 8 (3):297 – 327.
    Heidegger's Destruktion of the metaphysical tradition leads him to the view that all Western metaphysical systems make foundational claims best understood as 'ontotheological'. Metaphysics establishes the conceptual parameters of intelligibility by ontologically grounding and theologically legitimating our changing historical sense of what is. By first elucidating and then problematizing Heidegger's claim that all Western metaphysics shares this ontotheological structure, I reconstruct the most important components of the original and provocative account of the history of metaphysics that Heidegger gives in support (...)
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  7. The Ereignis Interview.Iain Thomson - unknown
    Iain I remember reading Thomas Jefferson in high school; he wrote so eloquently about our human need for freedom that I got choked up just reading him. When I found out he'd had slaves I was stunned, traumatized intellectually, but I lacked the resources to work through it very far at the time. Reading Heidegger a few years later I had a similar experience, only magnified and more complicated. As I read Heidegger's later work in Hubert Dreyfus's wonderful "later Heidegger" (...)
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  8. Heidegger, Art, and Postmodernity.Iain D. Thomson - 2011 - Cambridge University Press.
    Heidegger, Art, and Postmodernity offers a radical new interpretation of Heidegger's later philosophy, developing his argument that art can help lead humanity beyond the nihilistic ontotheology of the modern age. Providing pathbreaking readings of Heidegger's 'The Origin of the Work of Art' and his notoriously difficult Contributions to Philosophy, this book explains precisely what postmodernity meant for Heidegger, the greatest philosophical critic of modernity, and what it could still mean for us today. Exploring these issues, Iain D. Thomson examines several (...)
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  9.  45
    Heidegger's Aesthetics.Iain Thomson - 2010 - Stanford Encyclopedia of Philosophy.
    Heidegger is against the modern tradition of philosophical “aesthetics” because he is for the true “work of art” which, he argues, the aesthetic approach to art eclipses. Heidegger's critique of aesthetics and his advocacy of art thus form a complementary whole. Section 1 orients the reader by providing a brief overview of Heidegger's philosophical stand against aesthetics, for art. Section 2 explains Heidegger's philosophical critique of aesthetics, showing why he thinks aesthetics follows from modern “subjectivism” and leads to late-modern “enframing,” (...)
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  10.  95
    From the Question Concerning Technology to the Quest for a Democratic Technology: Heidegger, Marcuse, Feenberg.Iain Thomson - 2000 - Inquiry : An Interdisciplinary Journal of Philosophy 43 (2):203 – 215.
    Andrew Feenberg?s most recent contribution to the critical theory of technology, Questioning Technology , is best understood as a synthesis and extension of the critiques of technology developed by Heidegger and Marcuse. By thus situating Feenberg?s endeavor to articulate and preserve a meaningful sense of agency in our increasingly technologized lifeworld, I show that some of the deepest tensions in Heidegger and Marcuse?s relation re-emerge within Feenberg?s own critical theory. Most significant here is the fact that Feenberg, following Marcuse, exaggerates (...)
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  11.  62
    Derrida On Heidegger On Death.Iain Thomson - 1999 - Philosophy Today 43 (1):29-42.
    Holding to the truth of death—death is al - ways most/just [one’s] own—shows an - other kind of cer tainty, more pri mor dial than any cer tainty re gard ing be ings en - coun tered within the world or for mal ob - jects;foritisthecertaintyof be ing-in-the-world.2 Mar tin Heidegger, Be ing and Time..
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  12.  31
    What's Wrong with Being a Technological Essentialist? A Response to Feenberg.Iain Thomson - 2000 - Inquiry : An Interdisciplinary Journal of Philosophy 43 (4):429 – 444.
    In Questioning Technology, Feenberg accuses Heidegger of an untenable 'technological essentialism'. Feenberg's criticisms are addressed not to technological essentialism as such, but rather to three particular kinds of technological essentialism: ahistoricism, substantivism, and one-dimensionalism. After these three forms of technological essentialism are explicated and Feenberg's reasons for finding them objectionable explained, the question whether Heidegger in fact subscribes to any of them is investigated. The conclusions are, first, that Heidegger's technological essentialism is not at all ahistoricist, but the opposite, an (...)
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  13.  48
    Ontology and Ethics at the Intersection of Phenomenology and Environmental Philosophy.Iain Thomson - 2004 - Inquiry : An Interdisciplinary Journal of Philosophy 47 (4):380 – 412.
    The idea inspiring the eco-phenomenological movement is that phenomenology can help remedy our environmental crisis by uprooting and replacing environmentally-destructive ethical and metaphysical presuppositions inherited from modern philosophy. Eco-phenomenology's critiques of subject/object dualism and the fact/value divide are sketched and its positive alternatives examined. Two competing approaches are discerned within the eco-phenomenological movement: Nietzscheans and Husserlians propose a naturalistic ethical realism in which good and bad are ultimately matters of fact, and values should be grounded in these proto-ethical facts; Heideggerians (...)
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  14.  47
    The Silence of the Limbs: Critiquing Culture From a Heideggerian Understanding of the Work of Art.Iain Thomson - 1998 - Enculturation 2 (1).
    In 1991 Jonathan Demme's The Silence of the Lambs made off with five Academy Awards, including the coveted "Best Picture." Merely to introduce this fact I have already had to ignore several potentially relevant questions. [1] But I will spare you the tedium of endlessly qualifying my choice of subject matter; both existentialism and psychoanalysis teach us that the attempt to get behind our own starting points or render our pasts completely transparent to ourselves is an impossible task. Rather, let (...)
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  15.  46
    On the Advantages and Disadvantages of Reading Heidegger Backwards: White's Time and Death.Iain Thomson - 2007 - Inquiry : An Interdisciplinary Journal of Philosophy 50 (1):103 – 120.
    In Time and Death: Heidegger's Analysis of Finitude, Carol White pursues a strange hermeneutic strategy, reading Heidegger backwards by reading the central ideas of his later work back into his early magnum opus, Being and Time. White follows some of Heidegger's own later directives in pursuing this hermeneutic strategy, and this paper critically explores these directives along with the original reading that emerges from following them. The conclusion reached is that White's creative book is not persuasive as a strict interpretation (...)
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  16.  23
    Interpretation as Self-Creation.Iain Thomson - 2003 - Ancient Philosophy 23 (1):195-213.
  17.  24
    Phenomenology and Technology.Iain Thomson - 2012 - In Jan Kyrre Berg Olsen Friis, Stig Andur Pedersen & Vincent F. Hendricks (eds.), A Companion to the Philosophy of Technology. Wiley-Blackwell.
    As a distinctive philosophical tradition, phenomenology was founded by Husserl and then developed further — into the domain of technology — by Husserl's most original and important student, Heideg ger. Let us begin with this standard view and then develop..
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  18.  25
    Transcendence and the Problem of Otherworldly Nihilism: Taylor, Heidegger, Nietzsche.Iain Thomson - 2011 - Inquiry : An Interdisciplinary Journal of Philosophy 54 (2):140-159.
    This paper examines Charles Taylor's case against complete secularization in A Secular Age in the light of Nietzsche's and Heidegger's critiques of the potential for nihilism inherent in different kinds of philosophical appeals to ?transcendence?. The Heideggerian critique of metaphysics as ontotheology suggests that the theoretical pluralism Taylor rightly embraces is more consistently thought of as following from a robust ontological pluralism, and that Taylor's own commitment to ontological monism seems to follow from his own desire to leave room in (...)
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  19.  9
    Schönfeld, Martin. The Philosophy of the Young Kant: The Precritical Project.Iain Thomson - 2001 - Review of Metaphysics 55 (2):418-420.
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  20.  11
    Symposium on Questioning Technology by Andrew Feenberg.Iain Thomson - forthcoming - Inquiry : An Interdisciplinary Journal of Philosophy.
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  21.  16
    In the Future Philosophy Will Be Neither Continental nor Analytic but Synthetic: Toward a Promiscuous Miscegenation of (All) Philosophical Traditions and Styles.Iain Thomson - 2012 - Southern Journal of Philosophy 50 (2):191-205.
    In this paper, I suggest that the important philosophy of the future will increasingly be found neither in the “continental” nor in the “analytic” traditions but, instead, in the transcending sublation of (all) traditions I call “synthetic philosophy.” I mean “synthetic” both in a sense that encourages the bold combinatorial mélange of existing styles, traditions, and issues, and also in the Hegelian sense of sublating dichotomous oppositions, appropriating the distinctive insights of both sides while eliminating their errors and exaggerations, and (...)
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  22.  18
    Review of Santiago Zabala, The Remains of Being: Hermeneutic Ontology After Metaphysics[REVIEW]Iain Thomson - 2010 - Notre Dame Philosophical Reviews 2010 (10).
    Postmodernism isn't what it used to be. As a meaningful philosophical movement (rather than a vague term of disparagement), "postmodernism" primarily designated a diverse series of Heidegger inspired attempts to situate and guide our late modern historical age by uncovering and transcending its most destructive metaphysical presuppositions. Ironically, however, the only major contemporary philosophers still willing to call themselves "postmodernists" have renounced that "utopian" quest for a philosophical passage beyond modernity. From their perspective, the definitive Heideggerian hope for a "postmodern" (...)
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  23. Philosopher of the Month.Iain Thomson - manuscript
    Martin Heidegger (1889-1976) is widely considered one of the most original and important philosophers of the 20th century, and, thanks to his (failed) attempt to assume philosophical leadership of the century’s most execrable political movement (Nazism) and his later critique of the history of metaphysics from Anaximander to Nietzsche as inherently nihilistic, he is also certainly the most controversial.
     
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  24.  5
    Review of Miguel de Beistegui, The New Heidegger[REVIEW]Iain Thomson - 2006 - Notre Dame Philosophical Reviews 2006 (9).
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  25.  2
    Heidegger and the Politics of the University.Thomson Iain - 2003 - Journal of the History of Philosophy 41 (4):515-542.
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  26. Interpretation as Self-Creation: Nietzsche on the Pre-Platonics.Iain Thomson - 2003 - Ancient Philosophy 23 (1):195-213.
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  27. Rethinking Education After Heidegger: Teaching Learning as Ontological Response-Ability.Iain Thomson - 2016 - Educational Philosophy and Theory 48 (8):846-861.
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  28. Rethinking Education After Heidegger: Teaching Learning as Ontological Response-Ability.Iain Thomson - 2016 - Educational Philosophy and Theory 48 (8):846-861.
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  29. The End of Onto-Theology: Understanding Heidegger's Turn, Method, and Politics.Iain Thomson - 1999 - Dissertation, University of California, San Diego
    Martin Heidegger is now widely recognized as the most influential philosopher of the Twentieth Century. Until the late 1960's, this impact derived mainly from his early magnum opus, 1927's Being and Time. Many of this century's most significant Continental thinkers---including Sartre, Merleau-Ponty, Arendt, Gadamer, Marcuse, Habermas, Bultmann, and Levinas---acknowledge profound conceptual debts to insights first elaborated in this text. But Being and Time was never finished, and Heidegger continued to extend, develop, and in some places revolutionize his own thinking for (...)
     
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  30. The Philosophical Fugue: Understanding the Structure and Goal of Heidegger's Beiträge.Iain Thomson - 2003 - Journal of the British Society for Phenomenology 34:57-73.
     
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