Results for 'finitude'

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  1. Ştefan Afloroaei.Experience of Human Finitude - 2012 - Journal for the Study of Religions and Ideologies 11 (32):155-170.
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  2. The End of the World After the End of Finitude: On a Recently Prominent Speculative Tone in Philosophy.Jussi Backman - 2017 - In Marcia Cavalcante Schuback & Susanna Lindberg (eds.), The End of the World: Contemporary Philosophy and Art. London: Rowman and Littlefield International. pp. 105-123.
    The chapter studies the speculative realist critique of the notion of finitude and its implications for the theme of the "end of the world" as a teleological and eschatological idea. It is first explained how Quentin Meillassoux proposes to overcome both Kantian and Heideggerian "correlationist" approaches with his speculative thesis of absolute contingency. It is then shown that Meillassoux's speculative materialism also dismantles the close link forged by Kant between the teleological ends of human existence and a teleological notion (...)
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  3. Transcendental Idealism and Strong Correlationism: Meillassoux and the End of Heideggerian Finitude.Jussi Backman - 2014 - In Sara Heinämaa, Mirja Hartimo & Timo Miettinen (eds.), Phenomenology and the Transcendental. Routledge. pp. 276-294.
    The chapter discusses Quentin Meillassoux's recent interpretation and critique of Heidegger's philosophical position, which he describes as "strong correlationism." It emphasizes the fact that Meillassoux situates Heidegger in the post-Kantian tradition of transcendental idealism that he defines in terms of a focus on the correlation between being and thinking. It is argued that Meillassoux's "speculative" attempt to overcome the Kantian philosophical framework in the name of absolute contingency should be understood as a further development and dialectical overcoming of its ultimate (...)
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  4.  37
    Nanotechnology, Contingency and Finitude.Christopher Groves - 2009 - NanoEthics 3 (1):1-16.
    It is argued that the social significance of nanotechnologies should be understood in terms of the politics and ethics of uncertainty. This means that the uncertainties surrounding the present and future development of nanotechnologies should not be interpreted, first and foremost, in terms of concepts of risk. It is argued that risk, as a way of managing uncertain futures, has a particular historical genealogy, and as such implies a specific politics and ethics. It is proposed, instead, that the concepts of (...)
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  5.  11
    Beyond the Analytic of Finitude: Kant, Heidegger, Foucault.J. Colin McQuillan - 2016 - Foucault Studies 21:184-199.
    The editors of the French edition of Michel Foucault's Introduction to Kant's Anthropology claim that Foucault started rereading Kant through Nietzsche in 1952 and then began rereading Kant and Nietzsche through Heidegger in 1953. This claim has not received much attention in the scholarly literature, but its significance should not be underestimated. In this article, I assess the likelihood that the editor’s claim is true and show how Foucault’s introduction to Kant’s Anthropology and his comments about Kant in The Order (...)
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  6. National Finitude and the Paranoid Style of the One.Andrea Mura - 2016 - Contemporary Political Theory 15 (1):58-79.
    This article inquires into the clinical figure of paranoia and its constitutive role in the articulation of the nation-state discourse in Europe, uncovering a central tension between a principle of integrity and a dualist spatial configuration. A conceptual distinction between ‘border’ (finis) and ‘frontier’ (limes) will help to expose the political effects of such a tension, unveiling the way in which a solid and striated organisation of space has been mobilised in the topographic antagonism of the nation, sustaining the phantasm (...)
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  7.  84
    Laughing at Finitude: Slavoj Žižek Reads Being and Time. [REVIEW]Thomas Brockelman - 2008 - Continental Philosophy Review 41 (4):481-499.
    “Laughing at Finitude” interprets Slavoj Žižek’s intellectual project as responding to a challenge left by Being and Time. Setting out from discussions of Heidegger’s book in The Parallax View and The Ticklish Subject, the essay exfoliates Žižek’s response to the Heideggerian version of a “philosophy of finitude”—both finding the central insight of Žižek’s work in Heidegger’s radical proposal for “anticipatory resoluteness” and developing Žižek’s critique of Being and Time as indicating Heidegger’s retreat from that proposal within the very (...)
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  8.  9
    Tragedies of Spirit: Tracing Finitude in Hegel's Phenomenology.Theodore D. George - 2006 - Albany, NY, USA: State University of New York Press.
    In Tragedies of Spirit, Theodore D. George engages Hegel’s Phenomenology of Spirit to explore the philosophical significance of tragedy in post-Kantian continental thought. George follows lines of inquiry originally developed by Nietzsche, Heidegger, Gadamer, and Derrida, and takes as his point of departure the concern that Hegel’s speculative philosophy forms a summit of modernity that the present historical time is called to interrogate. Yet, George argues that Hegel’s larger speculative ambitions in the Phenomenology compel him to turn to the resource (...)
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  9.  45
    Religious Experience as an Experience of Human Finitude.Stefan Afloroaei - 2012 - Journal for the Study of Religions and Ideologies 11 (32):155-170.
    I start from a relatively simple idea: the human being is constantly making a multiple experience of truth (once again, in reference to Gadamer's statement), both scientifical and technical, as well as religious or aesthetic. Still, what is the relationship between those experiences of truth? Can they express somehow, precisely by their multiplicity, a neutral ethos of today's man, or do they manage to take part in a larger and more elevated experience of truth? In the following paper I will (...)
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  10.  62
    Heidegger’s Nietzsche, the Doctrine of Eternal Return, and the Phenomenology of Human Finitude.Robert D. Stolorow - 2010 - Journal of Phenomenological Psychology 41 (1):106-114.
    Nietzsche’s doctrine of the eternal return of the same, seen through the lens of Heidegger’s interpretation, captures the groundlessness of existence in a technological world devoid of normative significance. The author contends that the temporality depicted poetically in the thought of eternal return is the traumatic temporality of human finitude, to which Nietzsche was exposed at the age of 4 when the death of his father shattered his world. Nietzsche’s metaphysical position is seen as a metaphorical window into the (...)
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  11.  14
    Joy and the Myopia of Finitude.Brian Treanor - 2016 - Comparative and Continental Philosophy 8 (1):6-25.
    Philosophy, by and large, tends to dwell on what might be called the woeful nature of reality—finitude, suffering, loss, death, and the like. While these topics are no doubt worthy of philosophical concern, undue focus on them tends to obscure other facets of our experience and of reality, giving philosophy a temperament that could justifiably be called melancholic. Without besmirching the value of such inquiry, this paper suggests that philosophers have largely ignored the experience of joy and, consequently, missed (...)
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  12.  19
    Reflexão e finalidade: a finitude da razão na Crítica do Juízo.Pedro Paulo Pimenta - 2001 - Discurso 32:193-234.
    Desde Schopenhauer e Nietzsche até os nossos dias, através de interpretações de cunho ontoteológico, a análise transcendental do uso prático da razão é vista como momento em que a radicalidade da Crítica kantiana cederia espaço a uma introdução arbitrária da religião, revelando assim o motivo mais fundamental da filosofia de Kant. Uma análise apurada do “Apêndice à Crítica do Juízo teleológico” pode revelar, ao contrário, que o uso prático da razão não é entendido por Kant senão como momento em que (...)
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  13.  9
    The Sense of the Ending and Human Finitude. Representation of Catastrophe in Cormac McCarthy's “The Road”.Rosanna Castorina - forthcoming - Governare la Paura. Journal of Interdisciplinary Studies.
    This paper, starting from the awareness of the anthropological finitude, aims to investigate the symbolic meaning of the catastrophe in today's society. With reference to E. De Martino’s and G. Anders’s anthropo - philosophical theses, the paper analyzes the representation of present catastrophes as Apocalypses without eskaton , in which the "blindness" of man and his inability to react is manifested. Both technological catastrophes directly caused by man and environmental disasters indirectly produced by anthropic neglect causes a widespread sense (...)
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  14.  4
    Metafísica e finitude em Sartre.Marcelo Prates Souza & Luiz Damon Santos Moutinho - 2014 - Veritas – Revista de Filosofia da Pucrs 59 (2):361-387.
    Este artigo busca compreender qual o estatuto que a ideia de fundamento recebe na filosofia de Sartre enquanto uma ontologia existencial, isto é, enquanto uma filosofia que compreende o homem em sua finitude. Para isso, procura realizar uma análise da presença da Metafísica, sobretudo em O Ser e o Nada, com relação ao problema metafísico desenvolvido na obra: o surgimento do nada no ser. Por fim, procura, por meio desta análise, compreender o estatuto da finitude na mesma obra.
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  15.  29
    Heidegger on Human Finitude: Beginning at the End.Oren Magid - 2016 - European Journal of Philosophy 24 (4).
  16. Kant, Heidegger, and the In/Finitude of Human Reason.Colin McQuillan - 2017 - CR: The New Centennial Review 17 (3):81-101.
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  17.  8
    Negação e finitude na fenomenologia de Sartre.Luiz Damon Santos Moutinho - 2003 - Discurso 33:105-152.
    Este artigo investiga o conceito sartriano de negação procurando mostrar o aspecto nuclear desse conceito na fenomenologia de Sartre.
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  18.  23
    Limite théologique et finitude phénoménologique chez Thomas d'Aquin.Emmanuel Falque - 2008 - Revue des Sciences Philosophiques Et Théologiques 92 (3):527-556.
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  19.  2
    La Finitude de l'Existence Dans l'Analytique du Dasein : L'entrelacement du Comprendre Et de L'Affection.Cristian Ciocan - 2010 - Meta 2 (2):457-480.
    In this paper, I will discuss the Heideggerian interpretation of death in relation with two fundamental structures of the existential analysis: understanding and state-of-mind . In the first part, I will highlight how the understanding opens the phenomenon of death as a possibility: this possibility will prove to be a specific imminence, in that it must be assumed by the Dasein in itself, as Dasein’s ownmost and non-relational possibility that cannot be outstripped. In the second part, I will analyse the (...)
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  20. Ecological Finitude as Ontological Finitude: Radical Hope in the Anthropocene.B. Scot Rousse & Fernando Flores - 2018 - In Richard Polt & Jon Wittrock (eds.), The Task of Philosophy in the Anthropocene: Axial Echoes in Global Space. New York: Rowman & Littlefield International. pp. 175-192.
    The proposal that the earth has entered a new epoch called “the Anthropocene” has touched a nerve . One unsettling part of having our ecological finitude thrust upon us with the term “Anthropocene” is that, as Nietzsche said of the death of God, we ourselves are supposed to be the collective doer responsible here, yet this is a deed which no one individual meant to do and whose implications no one fully comprehends. For the pessimists about humanity, the implications (...)
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  21.  71
    Encountering Finitude: On the Hermeneutic Radicalization of Experience.Jussi M. Backman - 2018 - In Antonio Cimino & Cees Leijenhorst (eds.), Phenomenology and Experience: New Perspectives. Leiden: Brill. pp. 46-62.
    The chapter approaches the hermeneutic concept of experience introduced by Hans-Georg Gadamer in Truth and Method (1960) from the perspective of the conceptual history of experience in the Western philosophical tradition. Through an overview of the concept and the epistemological function of experience (empeiria, experientia, Erfahrung) in Aristotle, Francis Bacon, and Hegel, it is shown that the tradition has considered experience first and foremost in methodological terms, that is, as a pathway towards a form of scientific knowledge that is itself (...)
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  22. Phenomenological Contextualism and the Finitude of Knowing.Robert D. Stolorow - 2018 - The Humanistic Psychologist 46 (2):204-210.
    When faced with the complexity of an intersubjective system, in which one is oneself implicated, an epistemic humility that recognizes and respects the finitude of knowing is essential.
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  23. Thought Into Being: Finitude and Creation.Michael Haworth - unknown
    This thesis is a response to the increasingly widespread belief in the potential for technology and modern science to enable finite subjects to overcome the essential limitations constitutive of finitude and, hence, subjectivity. It investigates the truth and extent of such claims, taking as its focus quasi-miraculous technological developments in neuroscience, in particular Brain-Computer Interfacing systems and cognitive imaging technologies. The work poses the question of whether such emergent neurotechnologies signal a profound shift beyond receptivity and finitude by (...)
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  24. Temporal Finitude and Finitude of Possibility: The Double Meaning of Death in Being and Time.Havi Carel - 2007 - International Journal of Philosophical Studies 15 (4):541 – 556.
    The confusion surrounding Heidegger's account of death in Being and Time has led to severe criticisms, some of which dismiss his analysis as incoherent and obtuse. I argue that Heidegger's critics err by equating Heidegger's concept of death with our ordinary concept. As I show, Heidegger's concept of death is not the same as the ordinary meaning of the term, namely, the event that ends life. But nor does this concept merely denote the finitude of Dasein's possibilities or the (...)
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  25.  11
    Ethics and Finitude: Heideggerian Contributions to Moral Philosophy.Lawrence J. Hatab (ed.) - 2000 - Rowman & Littlefield Publishers.
    This book explores what anyone interested in ethics can draw from Heidegger's thinking. Heidegger argues for the radical finitude of being. But finitude is not only an ontological matter; it is also located in ethical life. Moral matters are responses to finite limit-conditions, and ethics itself is finite in its modes of disclosure, appropriation, and performance. With Heidegger's help, Lawrence Hatab argues that ethics should be understood as the contingent engagement of basic practical questions, such as how should (...)
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  26.  20
    Heidegger on Human Finitude: Beginning at the End.Magid Oren - 2017 - European Journal of Philosophy 25 (3):657-676.
    Interpreters generally understand Heidegger's notion of finitude in one of two ways: as our mortality – that, in the end, we are certain to die; or the susceptibility of our self- and world-understanding to collapse – the fragility and vulnerability of human sense-making. In this paper, I put forward an alternative account of what Heidegger means by ‘finitude’: human self- and world-understanding is non-transparently grounded in a ‘final end.’ Our self- and world-understanding, that is, begins at the end, (...)
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  27. Anselm on Human Finitude: A Dialogue with Existentialism.Eileen C. Sweeney - 2014 - Saint Anselm Journal 10 (1).
    The paper discusses Anselm's account of human finitude and freedom through his discussion of what it means to receive what we have from God in De casu diaboli. The essay argues that Anselm is considering the same issue as Jean Paul Sartre in his account of receiving a gift as incompatible with freedom. De casu diaboli takes up this same question, asking about how the finite will can be free, which requires that it have something per se, when there (...)
     
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  28. Transcendental Guilt: Reflections on Ethical Finitude.Sami Pihlström - 2011 - Lexington Books.
    Transcendental Guilt challenges traditional ways of understanding moral philosophy by proposing, instead of mainstream ethical theorizing, a serious moral reflection on our ethical finitude, focusing on the concept of guilt. It argues that guilt plays a "transcendental" role in our ethical lives by being constitutive of the seriousness characteristic of the moral point of view.
     
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  29.  46
    Different Senses of Finitude: An Inquiry Into Hilbert's Finitism.Sören Stenlund - 2012 - Synthese 185 (3):335-363.
    This article develops a critical investigation of the epistemological core of Hilbert's foundational project, the so-called the finitary attitude. The investigation proceeds by distinguishing different senses of 'number' and 'finitude' that have been used in the philosophical arguments. The usual notion of modern pure mathematics, i.e. the sense of number which is implicit in the notion of an arbitrary finite sequence and iteration is one sense of number and finitude. Another sense, of older origin, is connected with practices (...)
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  30.  7
    Technology and Human Finitude.Andrew Feenberg - 2015 - Revista de Filosofia Aurora 27 (40):245.
    In this text I discuss the fundamental problem of human finitude. This is an issue that comes up in both sources of Western ethical tradition, both the Judaic and the Greek source. The ancient wisdom teaches human finitude and enjoins human beings to avoid hubris, the belief that they are gods. Despite, or rather because of the many advances in technology that have occurred in the past century, we can still draw on this tradition for wisdom. The text (...)
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  31.  37
    Forgiveness, Freedom, and Human Finitude in Hegel’s The Spirit of Christianity and Its Fate.Theodore George - 2011 - International Philosophical Quarterly 51 (1):39-53.
    The purpose of this essay is to consider the significance that Hegel grants to religious love and, with it, forgiveness in his early The Spirit of Christianity and Its Fate. Although Hegel characterizes religious love in this writing as a unity that transcends reason, his association of such love with forgiveness nevertheless sheds light on an important aspect of human finitude. In this, Hegel may be seen to identify forgiveness as a form of freedom elicited by limits that we (...)
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  32.  2
    La Phénoménologie En Questions: Langage, Altérité, Temporalité, Finitude.Françoise Dastur - 2004 - Vrin.
    On sait que, depuis la parution des Recherches logiques de Husserl, le terme de “phénoménologie” ne désigne plus, comme c’était encore le cas chez Hegel, une discipline particulière, mais une nouvelle conception de ce que doit être la philosophie. Ce qui a en effet donné à l’entreprise husserlienne sa fécondité, c’est l’idée, reprise aux anciens, que le travail philosophique doit être mené en commun et exige par conséquent le concours de plusieurs penseurs. Mais ce qui rassemble ceux-ci, c’est moins l’unité (...)
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  33.  65
    The Analytic of Finitude and the History of Subjectivity.Béatrice Han-Pile - 2005 - In Gary Gutting (ed.), The Cambridge Companion to Foucault. Cambridge University Press.
    In one of his last texts, Foucault defined his philosophical enterprise as an “analysis of the conditions in which certain relations between subject and object are formed or modified, insofar as they are constitutive of a possible knowledge”1, or again as “the manner in which the emergence of games of truth constituted, for a particular time and place and certain individuals, the historical a priori of a possible experience”2. Despite its eclipse during the genealogical period, the notion of the historical (...)
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  34.  89
    Quentin Meillassoux: After Finitude: An Essay on the Necessity of Contingency, Trans. Ray Brassier. London and New York: Continuum, 2008, $27.95 (Hb); $19.95 (Pb). Graham Harman, Quentin Meillassoux: Philosophy in the Making, Edinburgh: Edinburgh University Press, 2011, Viii and 247 Pp. $110.00 (Hb); $32.00 (Pb). [REVIEW]Clayton Crockett - 2012 - International Journal for Philosophy of Religion 71 (3):251-255.
    Quentin Meillassoux: After finitude: an essay on the necessity of contingency, trans. Ray Brassier. London and New York: Continuum, 2008, 27.95 ( hb );19.95 (pb). Graham Harman, Quentin Meillassoux: Philosophy in the making, Edinburgh: Edinburgh University Press, 2011, viii and 247 pp. 110.00 ( hb );32.00 (pb). Content Type Journal Article Category Book Review Pages 1-5 DOI 10.1007/s11153-012-9341-x Authors Clayton Crockett, University of Central Arkansas, 201 Donaghey Ave., Conway, AR 72035, USA Journal International Journal for Philosophy of Religion Online (...)
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  35.  2
    Finitude E Inquietude: A Função Estratégica Do Conceito de Intencionalidade No Enunciado Levinasiano de Um Outramente Que Ser.Marcelo Fabri - 2004 - Veritas – Revista de Filosofia da Pucrs 50 (2):304.
    O artigo tem como objetivo mostrar que o enunciado levinasiano de um outramente que ser se constrói a partir de uma posição estratégica que o conceito de intencionalidade assume na escrita de Levinas. A tomada de posição deste filósofo em relação ao tema da finitude implica, pode-se dizer, uma interpretação não-ontológica do conceito husserliano de intencionalidade.
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  36.  59
    Anne O’Byrne: Natality and Finitude[REVIEW]Jeffrey Epstein - 2012 - Continental Philosophy Review 45 (1):153-159.
    Anne O’Byrne: Natality and finitude Content Type Journal Article Category Book Review Pages 1-7 DOI 10.1007/s11007-011-9203-8 Authors Jeffrey Epstein, SUNY Stony Brook, 213 Harriman Hall, Stony Brook, NY 11794-3750, USA Journal Continental Philosophy Review Online ISSN 1573-1103 Print ISSN 1387-2842.
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  37.  2
    Ethics and Finitude: Heideggerian Contributions to Moral Philosophy. [REVIEW]Miles Groth - 2001 - Review of Metaphysics 54 (4):918-919.
    In the late 1940s, a young French philosopher, Jean Beaufret, asked Martin Heidegger when he would write an ethics to complement his ontology of human existence. Now, in Ethics and Finitude, Lawrence Hatab, who teaches philosophy at Old Dominion University, sets out to show that even though Heidegger never published an ethics, “his manner of thinking is well suited to moral philosophy”. Professor Hatab believes it is possible “to speak from the atmosphere of Heidegger’s thinking with the hope of (...)
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  38.  19
    Ethics Overcomes Finitude: Levinas, Kant, and the Davos Legacy.Ian Leask - 2005 - American Catholic Philosophical Quarterly 79 (3):447-459.
    This article situates Levinas’s reading of Kant in terms of his opposition to Heidegger. It suggests that, although Levinas and Heidegger both put great stress upon the affective aspect of Kant’s philosophy, ultimately they diverge sharply over the issue of finitude: where Heidegger’s Kant suggests that there is “nothing but finite Dasein,” Levinas stresses the significance of transcending finitude, ethically. In this respect, Levinas’s Kant-reading converges strongly with the interpretation Heidegger so strongly opposed—Cassirer’s. And, as such, Levinas’s anti-Heideggerian (...)
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  39.  49
    Friendship, Fidelity, and Finitude: Reflections on Jacques Derrida's The Work of Mourning.Robert Stolorow - 2010 - Comparative and Continental Philosophy 2 (1):143-146.
    Presents the author's reflections on Derrida's philosophical insights concerning the interrelationships among friendship, fidelity, human finitude, and mourning, and the implications of these insights for "relationalizing" Heidegger's conception of finitude.
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  40.  36
    Eternity Lies Beneath: Autonomy and Finitude in Kierkegaard's Early Writings.Vanessa Rumble - 1997 - Journal of the History of Philosophy 35 (1):83-103.
    Eternity Lies Beneath: Autonomy and Finitude in Kierkegaard's Early Writings VANESSA RUMBLE AMONG the extant descriptions of Kierkegaard by his contemporaries, one particularly vivid portrait captures the reflections of the young theologian on a carriage ride through his beloved Deer Park: The road was so little travelled that it looked in places almost overgrown with grass. There was absolutely no dust .... On either side there were new leaves on the beech trees .... Uncle Peter [Christian Kierkegaard, SCren's eldest (...)
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  41.  30
    Radical Finitude Meets Infinity: Levinas's Gestures To Heidegger's Fundamental Ontology.Angelos Mouzakitis - 2007 - Thesis Eleven 90 (1):61-78.
    This article explores the consecutive modifications that phenomenology underwent in the works of Heidegger and Levinas. In particular, it discusses their importance for contemporary attempts to expand — and transcend — phenomenology in philosophy and the social sciences. Heidegger and Levinas responded to the problem of subjectivity — and intersubjectivity — in diametrically opposed ways and consequently the exposition of their thoughts involves focusing on conceptual dichotomies like finitude and infinity, time and eternity. Ultimately, it is argued that the (...)
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  42.  26
    Review Essay: Emmanuel Falque, The Metamorphosis of Finitude: An Essay on Birth and Resurrection.N. N. Trakakis - 2013 - Journal of French and Francophone Philosophy 21 (2):163-166.
    A review of Emmanuel Falque, The Metamorphosis of Finitude: An Essay on Birth and Resurrection, trans. George Hughes ( New York: Fordham University Press, 2012).
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  43.  20
    Jos de Mul. The Tragedy of Finitude. Dilthey's Hermeneutics of Life. New Haven and London: Yale University Press. 2004.[Name Unavailable] - 2009 - Analecta Hermeneutica 1.
    Book Review. Jos de Mul. The Tragedy of Finitude . Dilthey’s Hermeneutics of Life . New Haven and London: Yale University Press. 2004.
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  44.  5
    Surviving Finitude: Survival as a Constructed Foundation of Identity.Ott Puumeister - 2018 - Sign Systems Studies 46 (1):90.
    The article deals with the biopolitical underpinnings of the Estonian national identity construction which is analysed by concentrating on public media coverage of the Estonian Population and Housing Census 2011; and the passing of the Registered Partnership Act in 2014. The object of analysis is the discourse – or the manner of speaking – that becomes apparent in the discussion of these cases. It is called the discourse of survival, since the main aim of national identity construction is to ensure (...)
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  45.  24
    Entre o Dizer e o Dito: sobre a precariedade e a finitude de nosso saber em Emmanuel Levinas.Sandro Cozza Sayão - 2011 - Conjectura: Filosofia E Educação 16 (1):98-119.
    A crítica da verdade tem sido tônica do pensamento de muitos autores da contemporaneidade, e, dentre esses destacamos a obra do filósofo lituano/francês Emmanuel Levinas em sua Crítica à ontologia e na defesa da exterioridade como alteridade. Em seu escopo, o artigo que apresentamos traça uma análise da precariedade e finitude de nossos ditos, assim como da impossibilidade desses se darem conta da dimensão maior do dizer da vida. A ideia é dar ênfase à precariedade, à complexidade e à (...)
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  46.  16
    Negativity, Finitude, and the Leap in Heidegger's Contributions to Philosophy.Niall Keane - 2016 - Journal of the British Society for Phenomenology 47 (4):309-328.
    ABSTRACTThis article examines Heidegger's assessment of negativity and finitude in the late 1930s and his enlargement of these issues in the name of a leap from one type of philosophy, one type of beginning, to a wholly other beginning. The guiding concerns of this article are negativity, finitude and the leap, and how these overlapping concerns coalesce around Heidegger's attempts to move towards a wholly other type of philosophy; in fact, one which no longer understands itself to be (...)
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  47.  23
    Love, Loss, and Finitude.Robert D. Stolorow - 2014 - Janus Head: Journal of Interdisciplinary Studies in Literature, Continental Philosophy, Phenomenological Psychology, and the Arts 13 (2):35-44.
    In this paper I offer some existential-phenomenological reflections on the interrelationships among the forms of love, loss, and human finitude. I claim that authentic Being-toward-death entails owning up not only to one’s own finitude, but also to the finitude of all those we love. Hence, authentic Being-toward-death always includes Being-toward-loss as a central constituent. Just as, existentially, we are “always dying already,” so too are we always already grieving. Death and loss are existentially equiprimordial. I extend these (...)
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  48.  30
    Dialectic and Difference: Finitude in Modern Thought.Richard Cobb-Stevens - 1986 - Review of Metaphysics 39 (4):787-788.
    This book is a collection of superbly crafted essays on some fundamental texts of modern and contemporary philosophy. All were first published elsewhere in French. The translation here is accurate and graceful. Typically the author comments on works in which one philosopher engages in dialogue with another: Hegel with Hobbes, Hegel and Heidegger with Kant, Heidegger with Husserl, Merleau-Ponty with Husserl. After reconstructing the historical context and the issues relevant for an understanding of each text, Taminiaux selects points of comparison, (...)
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  49.  41
    Ethics and Finitude: Heideggerian Contributions to Moral Philosophy. [REVIEW]Gregory Fried - 2005 - Continental Philosophy Review 38 (1-2):131-135.
    This essay applies elements of Heidegger thought to ethics as a practical discipline. The radical finitude of human existence is not only an ontological matter; it is also located in the moral life, in the ways we come to "be" ethically. Moral values are shown to be responses to finite limit-conditions and to be finite themselves in their appropriation and performance. The notion of being-in-the-world is used to show that the moral sphere cannot be understood as an "objective" or (...)
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  50.  39
    'Hold the Being': How to Split Rorty Between Irony and Finitude.Rudi Visker - 1999 - Philosophy and Social Criticism 25 (2):27-45.
    which deliberately imitates Rorty's style), I take issue with the plea for liberalism advocated in his Contingency, Irony and Solidarity by turning a number of his own arguments against him. In particular, I show how Rorty's tendency to think of the 'liberal ironist' as the 'hero' of that book rhetorically obfuscates that the trust of his own argument would rather seem to point to a 'non-ironic non-liberal' individual in the role of the hero. I suggest that what has prevented Rorty (...)
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