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32Ricoeur Between Levinas and Heidegger: Another Furtlher AlterityBulletin de la Société Américaine de Philosophie de Langue Française 11 (2): 33-52. 1999.none
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Mead and Merleau-Ponty : Toward a Common VisionRevue Philosophique de la France Et de l'Etranger 182 (4): 491-492. 1992.
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22Alvin Jacob Holloway, S.J., 1926-2004Proceedings and Addresses of the American Philosophical Association 78 (2). 2004.
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823Naturalism ReconsideredPhilosophy Today 56 (1): 78-83. 2012.While naturalism is used in positive senses by the tradition of analytical philosophy, with Ludwig Wittgenstein its best example, and by the tradition of phenomenology, with Maurice Merleau-Ponty its best exemplar, it also has an extremely negative sense on both of these fronts. Hence, both Merleau-Ponty and Wittgenstein in their basic thrusts adamantly reject reductionistic naturalism. Although Merleau-Ponty’s phenomenology rejects the naturalism Husserl rejects, he early on found a place for …Read more
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Traces of Understanding: A Profile of Heidegger's and Ricœur's HermeneuticsTijdschrift Voor Filosofie 53 (3): 567-568. 1991.
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30The field of perception and the dimension of human activity: Mead and Merleau-pontySouthern Journal of Philosophy 28 (1): 77-90. 1990.
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20Peirce and Merleau-PontyProceedings of the American Catholic Philosophical Association 59 (n/a): 299-307. 1985.
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Gérard Deledalle, "La Philosophie américaine" (review)Transactions of the Charles S. Peirce Society 21 (2): 286. 1985.
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71Recognizing Ricoeur: In memoriamResearch in Phenomenology 37 (2): 175-194. 2007.My aim in this memorial paper is to recall two essential Ricoeurean themes that underlie his entire philosophical orientation and that respond well to specific challenges today from post-modern deconstruction. At question is whether Ricoeur's account of sign in language and the living present in time can adequately respond to and meet the recent challenge from postmodern deconstruction, which radically challenges the very root of his phenomenological and hermeneutic orientation: the priority of …Read more
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15Demythologizing Heidegger (review)American Catholic Philosophical Quarterly 71 (2): 259-264. 1997.
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4Practical reasoningProceedings of the American Catholic Philosophical Association 58 165-172. 1984.
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60Lewis, Heidegger, and Kant: Schemata and the Structure of Perceptual ExperienceSouthern Journal of Philosophy 17 (2): 239-248. 1979.
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125Peirce, Merleau-ponty, and perceptual experience: A Kantian heritageInternational Studies in Philosophy 19 (3): 33-42. 1987.Not only does peirce's theory of meaning as dispositional or as habit contain parallels with merleau-ponty's view of meaning in the structure of human behavior, but also both peirce and merleau-ponty alike attack reductivistic theories of perception. within this context, the present paper focuses on the use of kantian schemata in the philosophies of peirce and merleau-ponty, but to the extent that such incorporations are consistent with trends in pragmatism and phenomenology in general, it will …Read more
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32Hermeneutics of Symbols and Philosophical Reflection: Paul RicoeurPhilosophy Today 15 (4): 231-241. 1971.
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27Extension of Ricoeur's hermeneuticMartinus Nijhoff. 1975.STATEMENT OF THE PROBLEM RECENT EXPANSION Few thinkers take their initial ideas or insights through different stages of development without some deepening, ...
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29Religious Experience and the Philosophical Radicalization of Phenomenological TheologyProceedings and Addresses of the American Philosophical Association 55 (n/a): 172. 1981.
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30Mead and Merleau-Ponty: Toward a Common VisionState University of New York Press. 1991.Unites George Herbert Mead and Maurice Merleau-Ponty in a shared rejection of substance philosophy as well as spectator theory of knowledge, in favor of a focus on the ultimacy of temporal process and the constitutive function of social praxis
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18The Paradox at Reason’s BoundaryProceedings of the American Catholic Philosophical Association 76 125-136. 2002.Central to Kierkegaard’s account of religious existence is his critique of speculative reason. This critique begins with the distinction between subjective and objective reflection. Its most radical aspects appear in Kierkegaard’s discussions of the paradox. In spite of Kierkegaard’s frequent comments on this notion, it is not readily understood. I want to argue against a common reading of this notion and propose an alternative reading. This alternative reading allows for a conceptually quite pl…Read more
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33The Religious Significance of Ricoeur’s Post-Hegelian Kantian EthicsProceedings of the American Catholic Philosophical Association 65 (n/a): 133-144. 1991.
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Areas of Interest
20th Century Philosophy |
Continental Philosophy |
European Philosophy |