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  1. (Re)Situating Geschlecht 3: The Political Stakes of Jacques Derrida’s Reading of Martin Heidegger’s Reading of Georg Trakl.Amir Jaima - 2024 - Derrida Today 17 (1):40-59.
    In his 1985 lecture, Geschlecht III, Derrida sought to ‘situate Geschlecht within Heidegger’s path of thought’. Having identified a political disclosure of sorts in Heidegger’s discussion of the significance of Trakl’s poetic invocation of the polysemic, German word ‘Geschlecht’, Derrida intimates that Heidegger betrays ideas and presumptions concerning the ‘problematic of philosophical nationalism’. Given the contentious political context of Heideggerian thought, some scholars might hope that Derrida’s intervention here would bear upon the divisive scholarly concern referred to as the ‘Heidegger (...)
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  • Phenomenology of Gesture Between Heidegger and Flusser.Cristian Ciocan - 2022 - Dialogue 61 (3):575-599.
    RésuméDans cet article, j'analyse deux approches du phénomène du geste, tel qu'il est constitué par l'incarnation, l'intersubjectivité, l'affectivité et le langage : tandis que Martin Heidegger affirme que le mouvement corporel humain dans son ensemble doit être compris comme geste par opposition au mouvement spatial des choses, Vilém Flusser intègre sous cette notion une multitude de pratiques et d'activités humaines que le sens commun hésite à appeler gestes. Le dilemme de la phénoménologie du geste consiste dans cette tension entre la (...)
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  • Horizons of the word: Words and tools in perception and action.Hayden Kee - 2020 - Phenomenology and the Cognitive Sciences 19 (5):905-932.
    In this paper I develop a novel account of the phenomenality of language by focusing on characteristics of perceived speech. I explore the extent to which the spoken word can be said to have a horizonal structure similar to that of spatiotemporal objects: our perception of each is informed by habitual associations and expectations formed through past experiences of the object or word and other associated objects and experiences. Specifically, the horizonal structure of speech in use can fruitfully be compared (...)
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  • Slave, Sister, Sexborg, Sphinx: Feminine Figurations in Nick Land's Philosophy.Vincent Le - 2019 - Hypatia 34 (2):329-347.
    Given that Nick Land is one of the central influences on certain strands of accelerationism, xenofeminism, and inhumanism, it is important to understand how he himself first developed and deployed the concepts of acceleration, the feminine, and the inhuman, which others would go on to appropriate for their own purposes. This article will trace the four feminine figures throughout Land's philosophical trajectory, which he sees as agents for accelerating the transcendental critique of both anthropocentrism and phallocentrism: the slave turned lesbian; (...)
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  • (1 other version)A Question of Origin: Hegel's Privileging of Spoken Over Written Language.John McCumber - 2003 - Hegel Bulletin 24 (1-2):50-60.
    In ‘Le puits et la pyramide’, Jacques Derrida critiques the way in which Hegel privileges speech over writing atEncyclopedia§459. He traces that privileging back to Hegel's teleologically motivated view of time as the sublation of space, which he takes in turn to be motivated by Hegel's concern, as a metaphysical thinker, for validating and securing the philosophical dream of “full presence”. This, on Hegelian terms, involves subjecting the “materiality” of space to the “ideality” of time.Perhaps surprisingly, Hegel himself openly concedes (...)
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  • Sameness and Difference in the Piety of Thought.Will Britt - 2020 - Sophia 59 (2):285-309.
    The paper works out an account of the piety proper to philosophical thought. The investigation proceeds as a critical interpretation of three enigmatic claims made by Martin Heidegger about ‘the piety of thinking,’ but the paper is not simply exegetical; the interpretive work is constantly in service of an attempt to think through the phenomenon independently. Plato’s Euthyphro and Nietzsche’s critique of scientific piety both hover in the background of Heidegger’s pronouncements, and they are given special attention here. Through the (...)
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  • Heidegger’s Vulnerability: On the Reversibility between Nihilism and the Turn of Being.Vedran Grahovac - 2018 - Journal of the British Society for Phenomenology 49 (3):243-254.
    In this paper I claim that Heidegger exposes himself to phenomenological vulnerability in his encounter with Jünger’s reflections upon nihilism. Jünger insists in the essay “Over the Line” on the necessity of the alternative to nihilism because nihilism reveals itself as an existential global threat. Heidegger challenges Jünger’s suggestion, proposing that one’s alternative to nihilism needs to take into account one’s fundamental complicity in its global domination. Nihilism necessitates the fundamental-ontological investigation into its essence, which is the way of the (...)
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  • Aesthetic ineffability.Silvia Jonas - 2017 - Philosophy Compass 12 (2):e12396.
    This essay provides an overview of the ways in which contemporary philosophers have tried to make sense of ineffability as encountered in aesthetic contexts. Section 1 sets up the problem of aesthetic ineffability by putting it into historical perspective. Section 2 specifies the kinds of questions that may be raised with regard to aesthetic ineffability, as well as the kinds of answer each one of those questions would require. Section 3 investigates arguments that seek to locate aesthetic ineffability within the (...)
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  • The Place of the Proper Name in the Topographies of the Paradiso.William Franke - 2012 - Speculum 87 (4):1089-1124.
    There is an obvious paradox in any attempt to map the topography of Paradise, for Paradise, theologians assure us, is outside of space as well as time. Yet mapping Paradise is what Dante's poem, the Paradiso, attempts to do. For the two preceding realms of the afterlife, hell and purgatory, Dante provides numerous finely articulated descriptions of rigorously ordered regions. And again for Paradise, the variegated states of the souls making up the spiritual order of the realm are expressed very (...)
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  • Hermeneutics: A protreptic.Gregory R. Johnson - 1990 - Critical Review: A Journal of Politics and Society 4 (1-2):173-211.
    An argument is made for the relevance of phenomenological hermeneutics to economics, with special attention to recent debates on hermeneutics among economists of the Austrian school of Ludwig von Mises and F. A. Hayek. Hermeneutics is explicated in the context of Husserlian phenomenology, with special attention to phenomenology's Aristotelian roots. Naive and methodological forms of ?objectivism?; are contrasted with hermeneutics, which recovers the horizons of scientific knowledge: the whole, and the activities of the human knower. Finally, the charges that hermeneutics (...)
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  • Anarchic Thinking.Gail Stenstad - 1988 - Hypatia 3 (2):87 - 100.
    This paper explores a possibility of atheoretical feminist thinking. Anarchic thinking is a way of thinking which is neither based on nor yields one account of truth or reality. Its particular value to feminists is its affirmation of multiple voices, ways of being and possibilities for action.
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  • Sense, Being and the Revelatory Event: Deleuze and Metamorphosis.Peter Hertz-Ohmes - 2010 - Deleuze and Guatarri Studies 4 (1):83-91.
    Metamorphosis is a sudden change, a ‘becoming-other’ in life or in philosophical perspective. A revelatory event initiates in a double manner the move from Heidegger's futile search for a transcendental IT that delivers perceptible beings to the confident positing of Deleuze's transcendental empiricism, suffused with the IF of incorporeal sense. In the process Deleuze dramatically enacts his personal connection between sense (Sinn) and being (Sein).
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  • Otherwise than Ontology: Derrida, Levinas, Heidegger.Joanna Hodge - 2010 - Derrida Today 3 (1):37-56.
    In the interview conducted with Giovanna Borradori, after the attack on the World Trade Centre, in September 2001, Jacques Derrida is pressed to specify connections between his own thinking, Heidegger's deployment of the term ‘event’, and the use of the term ‘event’ to pick out the unprecedented character of that attack. Derrida intimates that the attack is, perhaps, not as unprecedented, not the ‘wholly other’ which it has been framed as being. His reading of that event is to move it (...)
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  • Nishida on God, Barth and christianity.Curtis A. Rigsby - 2009 - Asian Philosophy 19 (2):119 – 157.
    Despite the central role that the concept of God played in Kitarō Nishida's philosophy—and more broadly, within the Kyoto School which formed around Nishida—Anglophone studies of the religious philosophy of modern Japan have not seriously considered the nature and role of God in Nishida's thought. Indeed, relevant Anglophone studies even strongly suggest that where the concept of God does appear in Nishida's writings, such a concept is to be dismissed as a 'subjective fiction', a 'penultimate designation', or a peripheral Western (...)
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  • Relativity of the human world and dao in Lao-Zhuang - an interpretation of chapter 1 of the Zhuangzi and of the Laozi. [REVIEW]Changchi Hao - 2005 - Asian Philosophy 15 (3):265 – 280.
    In this essay I offer an interpretative reading of the first chapter in the two canonical works, the Zhuang-zi and the Lao-zi, and argue that there is an inner connection between the first chapters of the two books. My presupposition is that what Zhuang-zi has argued in "Xiao Yao You" is the theme of the relativity of the position of the human world, which is in accord with the mystery of Dao presented at the beginning of the Lao-zi. Therefore, there (...)
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  • Who Am I and Who Are You?: Gadamer on Celan’s Dialogical Poetry.Arup Jyoti Sarma - 2023 - Journal of Aesthetics and Phenomenology 10 (1):33-48.
    ABSTRACT In this essay, I shall discuss Gadamer’s interpretation of Celan’s dialogical poetry in his essay “Wer bin Ich und wer bist Du?” (“Who am I and Who are You?”). One may argue that this is Gadamer’s articulation of the problem of the self-other relationship. To understand the question of self and other, it is first of all necessary to return to the poetic word from which the question arises. Speaking is, for Gadamer, the most profoundly self-forgetful action, because when (...)
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  • Searching for the fourfold in critical discourse analysis.Ejvind Hansen - forthcoming - Philosophy and Social Criticism.
    This article argues that late Heidegger’s analyses of the Fourfold can be used as a methodological starting point for discourse analyses. It argues that the Fourfold points out elements or foundations of discursive structures that orient us to differing, and to some extent opposing, directions that are at the same time mutually interdependent. A discursive analysis of how the Fourfold is at play in prevailing discursive exchanges and structures will thus be a matter of situating ourselves in a conceptual space (...)
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  • Deconstructing martial arts.Paul Bowman - 2019 - Cardiff University Press.
    Deconstructing Martial Arts analyses familiar issues and debates that arise in scholarly, practitioner and popular cultural discussions and treatments of martial arts and argues that martial arts are dynamic and variable constructs whose meanings and values regularly shift, mutate and transform, depending on the context. It argues that deconstructing martial arts is an invaluable approach to both the scholarly study of martial arts in culture and society and also to wider understandings of what and why martial arts are. Placing martial (...)
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  • M erleau‐ P onty and metaphysical realism.Simon P. James - 2018 - European Journal of Philosophy 26 (4):1312-1323.
    Global metaphysical antirealism (or “antirealism”) is often thought to entail that the identity of each and every concrete entity in our world ultimately depends on us—on our adoption of certain social and linguistic conventions, for instance, or on our use of certain conceptual schemes. Drawing on the middle‐period works of Maurice Merleau‐Ponty, I contend that metaphysical antirealism entails nothing of the sort. For Merleau‐Ponty, I argue, entities do not ultimately owe their identities to us, even though—as he puts it—their “articulations (...)
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  • Hermeneutical Understanding as the Disclosure of Truth.Thomas Kiefer - 2013 - Philosophy Today 57 (1):42-60.
    Recent scholarship on the nature of truth within Hans-Georg Gadamer’s and Martin Heidegger’s philosophies has focused primarily on identifying and explicating the commonality between their respective accounts of truth. However, this emphasis on commonality has overlooked Gadamer’s distinctive understanding of truth outside of and beyond a simple development of Heidegger’s consideration of truth as alētheia. This paper defends the claim that the specific manner in which Gadamer and Heidegger critique the correspondence theory of truth is indicative of their distinctive conceptions (...)
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  • This thinking lacks a language: Heidegger and Gadamer’s question of being.Paul Regan - 2015 - Meta: Research in Hermeneutics, Phenomenology, and Practical Philosophy (2):376-394.
    Martin Heidegger’s preparation of the question of human existence was the focus of his seminal work Being and Time, first published in 1927. This paper refers to Heidegger’s phenomenological work through Heidegger’s colleague and friend Hans-Georg Gadamer to focus on how Heidegger prepares the question of Being and the problem of language in his later work. In his conversation with the Japanese scholar professor Tezuka, the meaning of language in the west appears to restrict an understanding of Being by conceptualising (...)
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  • The Nudity of the Ego. An Eckhartian Perspective on the Levinas/Derrida Debate on Alterity.Martina Roesner - 2016 - Journal of the British Society for Phenomenology 47 (1):33-55.
    ABSTRACTThe present paper examines the Eckhartian motives in Derrida's critique of Levinas’ concept of the “Other”. The focus is put on the Husserlian concept of alter ego that is at the core of the debate between Levinas and Derrida. Against Levinas, Derrida argues that alter is not an epithet that expresses a mere accidental modification of the ego, but an indicator of radical exteriority. Interestingly enough, this position is virtually identical with Meister Eckhart's interpretation of the famous proposition from Exodus (...)
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  • (1 other version)Wittgenstein, Heidegger and Humility.David E. Cooper - 1997 - Philosophy 72 (279):105-123.
    In 1929, doubtless to the discomfort of his logical positivist host Moritz Schlick, Wittgenstein remarked, ‘To be sure, I can understand what Heidegger means by Being and Angst’. I return to what Heidegger meant and Wittgenstein could understand later. I begin with that remark because it has had an instructive career. When the passage which it prefaced was first published in 1965, the editors left it out—presumably to protect a hero of ‘analytic’ philosophy from being compromised by an expression of (...)
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  • Religious language as poetry: Heidegger's challenge.Anna Strhan - 2011 - Heythrop Journal 52 (6):926-938.
    This paper examines how Heidegger's view that language is poetry might provide a helpful way of understanding the nature of religious language. Poetry, according to Heidegger, is language in its purest form, in that it both reveals Being, whilst also showing the difference between word and thing. In poetry, Heidegger suggests, we come closest to the essence of language itself and encounter its strangeness and impermeability, and its revelatory character. What would be the implications for viewing religious language in this (...)
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  • Nishida on Heidegger.Curtis A. Rigsby - 2010 - Continental Philosophy Review 42 (4):511-553.
    Heidegger and East-Asian thought have traditionally been strongly correlated. However, although still largely unrecognized, significant differences between the political and metaphysical stance of Heidegger and his perceived counterparts in East-Asia most certainly exist. One of the most dramatic discontinuities between East-Asian thought and Heidegger is revealed through an investigation of Kitarō Nishida’s own vigorous criticism of Heidegger. Ironically, more than one study of Heidegger and East-Asian thought has submitted that Nishida is that representative of East-Asian thought whose philosophy most closely (...)
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  • The Triple Synthesis of Rhythm.Felipe Kong Aránguiz - 2024 - Deleuze and Guattari Studies 18 (1):36-59.
    Stemming from a general study of rhythm in the work of Gilles Deleuze, we propose a distribution of this concept throughout three levels: a topic level, in which we place rhythm between chaos and measure; a dynamic level, in which we analyse the formation of rhythm towards its stabilisation as a spatio-temporal dynamism; and an unfolding, in which these dynamisms take on the form of rhythmic machines applied in music (refrain), in painting (sensation) and in cinema (montage and time crystals). (...)
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  • Ueda Shizuteru’s Philosophy of the Twofold.John W. M. Krummel - 2022 - Comparative and Continental Philosophy 14 (2):153-161.
    In this paper, I explicate Ueda Shizuteru’s philosophy of the twofold being-in-the-world and the ethics he draws from it. Ueda provides an original reading of Nishida’s concept of pure experience and develops it together with an understanding of Nishida’s concept of place by combining it with the phenomenological notion of the horizon. This leads him to understand the world, or place wherein we are, as twofold, implying the semantic space or network of meanings within it, on the one hand, and, (...)
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  • For a Cosmotechnical Event.Yuk Hui - 2021 - Foundations of Science 27 (1):141-154.
    What will philosophy of technology be as its practitioners depart from the cross- roads of the ideas of Don Ihde and Bernard Stiegler? Their two lines of thought confront and cross each other, giving rise to different ways of understanding technologies. Rather than following one or the other of these directions, I propose an Erörterung of such crossroads. As Heidegger’s commentary on Georg Trakl’s poetry insists, Erörterung means, first, “to point out the proper place or site of something to situate (...)
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  • Other turnings: Yuk hui’s pluralist cosmotechnics in between heidegger’s ontological and stiegler’s organological understanding of technology.Pieter Lemmens - 2020 - Angelaki 25 (4):9-25.
    This article is an attempt to interpret Yuk Hui’s ambitious and promising project of cosmotechnics and technodiversity as a kind of “critical synthesis” of the philosophies of technology of Martin...
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  • The Late Heidegger and a Post-Theistic Understanding of Religion.Rico Gutschmidt - forthcoming - Religious Studies:1-17.
    This article explores Heidegger's later philosophy with regard to the problem of a philosophical interpretation of religious language. In what follows, I will draw upon the work of Wittgenstein and refer to the cosmological argument to read Heidegger in terms of a post-theistic understanding of religious language that avoids the shortcomings of both theistic realism and non-cognitivism. At the same time, I am proposing a new interpretation of Heidegger's later philosophy against this background. I will show that, in spite of (...)
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  • Making sense of Heidegger’s ‘phenomenology of the inconspicuous’ or inapparent.Jason W. Alvis - 2017 - Continental Philosophy Review 51 (2):211-238.
    In Heidegger’s last seminar, which was in Zähringen in 1973, he introduces what he called a “phenomenology of the inconspicuous”. Despite scholars’ occasional references to this “approach” over the last 40 years, this approach of Heidegger’s has gone largely under investigated in secondary literature. This article introduces three different, although not necessarily conflicting ways in which these sparse references to inconspicuousness can be interpreted: The a priori of appearance can never be brought to manifestation, and the unscheinbar is interwoven with (...)
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  • (1 other version)Daoism, Nature and Humanity.David E. Cooper - 2014 - Royal Institute of Philosophy Supplement 74:95-108.
    This paper sympathetically explores Daoism's relevance to environmental philosophy and to the aspiration of people to live in a manner convergent with nature. After discussing the Daoist understanding of nature and the dao (Way), the focus turns to the implications of these notions for our relationship to nature. The popular idea that Daoism encourages a return to a way of life is rejected. Instead, it is shown that the Daoist proposal is one of living more than people generally do in (...)
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  • Noting Silence.Krzysztof Ziarek - 2010 - Critical Horizons 11 (3):359-377.
    In coming to words, language “reserves” itself: it holds back its event, keeping it illegible and silent. It is possible to see much of modern innovative or “experimental” poetry as such an experience of reticence and stillness, an experiment of language listening to itself “speaking” in order to allow the force of the illegible to come to speech. How this silence both limits what can be said and holds what has been written open to the possibilities of saying otherwise comes (...)
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  • Poststructuralism, Complexity and Poetics.Michael Dillon - 2000 - Theory, Culture and Society 17 (5):1-26.
    Poststructuralism and complexity are plural and diverse modes of thought that share a common subscription to the `anteriority of radical relationality'. They nonetheless subscribe to a different ethic of life because they address the anteriority of radical relationality in different ways. Complexity remains strategic in its bid to become a power-knowledge of the laws of becoming. It derives that strategic ethic from its scientific interest in the implicate order of non-linearity that is said to subvert Newtonian science. Poststructuralism is poetic. (...)
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  • On the way to a “common” language? Heidegger’s dialogue with a Japanese visitor.Zhang Wei - 2005 - Dao: A Journal of Comparative Philosophy 4 (2):283-297.
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  • Without a World: The Rhetorical Potential and "Dark Politics" of Object-Oriented Thought.Scott Sundvall - 2018 - Philosophy and Rhetoric 51 (3):217-244.
    I talked to my chair for hours, without it responding—and then I heard its voice, its desire, its rhetoric: sit in me.A new specter of materialist thought, conveniently cloaked in "realism," now haunts philosophy and rhetoric—object-oriented ontology and object-oriented rhetoric.1 Ostensibly, OOO arrives as the logical next step for theories of anti-, extra-, and post-humanism that have, over the past several decades, sought to destabilize the privileged position of human exceptionalism....
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  • Heidegger’s Transcendental Empiricism.Tristan Moyle - 2017 - International Journal of Philosophical Studies 25 (2):227-248.
    Heidegger’s ‘serious idealism’ aims at capturing the realist impulses of our natural consciousness whilst avoiding a collapse into metaphysical realism. This idealism is best conceived as a form of transcendental empiricism. But we need to distinguish two varieties of transcendental empiricism, corresponding to Heidegger’s early and later work. The latter, transcendental empiricism2, is superior. Here, Heidegger’s ontology of gift gives full, conceptual shape to the two-way dependency between man and world characteristic of transcendental empiricism as a whole. In exemplary forms (...)
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  • (1 other version)The Apotheosis of Home and the Maintenance of Spaces of Violence.Joshua Price - 2002 - Hypatia 17 (4):39-70.
    The “Home” is ideologically understood as a place of safety and refuge. Such an account cloaks violence against women. The voices of battered women can disrupt that dominant construction of the space of the home, a construction typified by the work of Gaston Bachelard. The space that Bachelard presupposes and theorizes as given is in fact being-produced, cleaned, and organized by people who themselves may not find in it any solace or respite.
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  • Intelligence Incarnate: Martial Corporeality in the Digital Age.Michael Dillon - 2003 - Body and Society 9 (4):123-147.
    This article considers martial corporeality in light of the revolution in military affairs and the transformation of strategic discourse wrought by the confluence of the digital and molecular revolutions whose ontology is that of code. It deconstructs contemporary strategic desires to make the military body intelligence incarnate through mastery of code. That desire is an ancient one. The article therefore proceeds by taking military strategic discourse’s invocation of Athena seriously, and re-reads the myth of Athena in terms of a primordial (...)
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  • A realist model of knowledge: With a phenomenological deconstruction of its model of man.John O'Neill - 1986 - Philosophy of the Social Sciences 16 (1):1-19.
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  • After life: Recent philosophy and death.Rona Cohen & Ruth Ronen - 2022 - Angelaki 27 (1):3-7.
    Philosophy prides itself on beginning with Socrates’s death: scandalous with regard to Socrates’s virtue and wisdom, as well as his age, this death is transfigured into an entry into truth. One can...
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  • (1 other version)Conversing in Emptiness: Rethinking Cross-Cultural Dialogue with the Kyoto School.Bret W. Davis - 2014 - Royal Institute of Philosophy Supplement 74:171-194.
    As we attempt to engender a dialogue between different philosophical traditions, one of the first of the topics which need to be addressed is that of the very nature of dialogue. In other words, we need to engage in a dialogue about dialogue. Toward that end, this essay attempts to rethink the nature of dialogue from the perspective of two key members of the Kyoto School, namely its founder, Nishida Kitar1945), and its current central figure, Ueda Shizuteru (b. 1926). The (...)
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  • ‘The Last Metaphysician’: Heidegger on Nietzsche’s Politics.Don Dombowsky - 2018 - The European Legacy 23 (6):628-642.
    In his protracted study of Nietzsche’s philosophy, which extended from the mid-1930s to the early 1950s, Heidegger considered Nietzsche’s political positions to be the inevitable consequence of modern metaphysics. The implication of his argument is that Nietzsche’s “overman” and the “last man,” though ideologically differentiated, are both captured by modern metaphysics in its orientation towards subjectivism and globalism. Heidegger classified Nietzsche’s politics under the headings of Machiavelli and Roman Culture, technique and imperium. These terms illustrate how the overman, who represents (...)
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  • Heidegger’s path to language. [REVIEW]Brandon Absher - 2018 - Comparative and Continental Philosophy 10 (2):193-195.
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  • My Way to You: How to Make Room for Transformative Communication in Intercultural Education.Elisabet Langmann - 2016 - Journal of Philosophy of Education 50 (2):233-245.
    As populations around the globe become increasingly culturally diverse, just inter-personal relations seem dependent on our ability to find new ways of communicating with people from other cultures whose values and linguistic strategies may vary from our own cultural practices. Hence, in the increasing body of literature on intercultural education, intercultural education means helping students to acquire the right language and communication skills for enabling mutual understanding and transformation between cultures. However, several post-colonial scholars have pointed out that there is (...)
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  • (Un)concealing the Hedgehog. Modernist and Postmodernist American Poetry and Contemporary Critical Theories.Paulina Ambroży - unknown
    The book is an attempt to explore the affinities between contemporary critical theories and modernist and postmodernist American poetry. The analysis focuses on poststructuralist theories, notorious for their tendency to destabilize generic boundaries between literary, philosophical and critical discourses. The main argument and the structure of the book derive from Jacques Derrida’s essay “Che cos’è la poesia” [What is poetry?] in which the philosopher postulates the impossibility of defining poetry by comparing a poem to a hedgehog – prickly, solitary, untamed, (...)
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  • Thinking the (Ecstatic) Essential: Heidegger after Bataille.John Lechte - 1998 - Thesis Eleven 52 (1):35-52.
    The thought of Heidegger and Bataille has rarely been placed in proximity. However, the notion of the `ecstatic' unconsciously draws them together. Its fundamental ramifications in each thinker's oeuvre should prompt serious reflection, particularly in the age of calculation and cybernetics. The non-utilitarian aspects of the gift, exchange, sacrifice and the sacred also bring the two thinkers closer to each other in a challenge to the dominance of what Bataille calls the `restricted economy' of balanced accounts and equilibrium at all (...)
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  • I am the way: Michael Polanyi's taoism.James W. Stines - 1985 - Zygon 20 (1):59-77.
    . Several contemporary writers have found certain correlations between Taoism and modern philosophy of science to be particularly noteworthy because of their usefulness for interpreting world views, implicit or explicit, in each. However, the recent project in science and epistemology–the work of Michael Polanyi–which is probably most fruitfully resonant with Taoism has not yet been explored in that connection. The purpose of the present article is to begin that exploration. The essay provides a preliminary sketch of certain key moments in (...)
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  • What does Heidegger have to do with an east-west dialogue?Lin Ma - 2005 - Dao: A Journal of Comparative Philosophy 4 (2):299-319.
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  • Disclosing new worlds: Entrepreneurship, democratic action, and the cultivation of solidarity.Charles Spinosa, Fernando Flores & Hubert Dreyfus - 1995 - Inquiry: An Interdisciplinary Journal of Philosophy 38 (1-2):3 – 63.
    Both the commonsensical and leading theoretical accounts of entrepreneurship, democracy, and solidarity fail to describe adequately entrepreneurial, democratic, and solidarity?building practices. These accounts are inadequate because they assume a faulty description of human being. In this article we develop an interpretation of entrepreneurship, democratic action, and solidarity?building that relies on understanding human beings as neither primarily thinking nor desiring but as skillful beings. Western human beings are at their best when they are engaged in producing large?scale cultural or historical changes (...)
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