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28Übermensch or Untermensch: an Existential Critique of Heidegger’s ‘Overman’Sophia 62 (2): 327-339. 2023.At the end of ‘The Age of the World Picture,’ Heidegger offers a brief sentence, ‘Keiner stirbt für blosse Werte’ (No one dies for mere values.). This sentence underscores one of the central themes of Heidegger’s later essays, the nihilism that results from living in an economy of value. This way of life is lived by a certain kind of human being, one who treats a culture’s embedded habits and practices as value systems to be exploited and exhausted. A more difficult problem presents itself: what…Read more
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4Aumann Antony. Art and Selfhood: A Kierkegaardian Account. Lanham, MD: Lexington Books, 2019, 252 pp., 8 b&w illus., $95.00 cloth (review)Journal of Aesthetics and Art Criticism 78 (3): 375-379. 2020.
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13Review of Randall Havas: Nietzsche's genealogy: nihilism and the will to knowledge (review)Ethics 107 (1): 165-166. 1996.
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The Ambience of Principles: Sellarsian Community and Ethical IntentIn Jay L. Garfield (ed.), Wilfrid Sellars and Buddhist Philosophy: Freedom From Foundations, Routledge. pp. 97-110. 2018.This article argues that, rather than thinking that our ethics has to fall back on Kantian and proto-Christian claims, Sellars should have appealed to the framework of Buddhist ethics
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20Enhancement, Ethics, and ExistentialismAmerican Journal of Bioethics Neuroscience 6 (1): 48-49. 2015.
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Silence, "composure in existence," and the promise of faith's joyIn Robert L. Perkins, Marc Alan Jolley & Edmon L. Rowell (eds.), Why Kierkegaard matters: a festschrift in honor of Robert L. Perkins, Mercer University Press. 2010.
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14Nietzsche’s Noontide Friend: The Self as Metaphoric DoublePennsylvania State University Press. 1993.Ever since Heidegger lectured on Nietzsche, philosophers have stressed the active side of the Übermensch, the self who aggressively consumes and exploits value. Sheridan Hough, however, argues that there is a distinctly receptive and passive side to the Nietzschean self, and thus a pervasive doubleness in Nietzsche's thought that hasn't been explored before. This doubleness is the focus of Hough's attention here. Hough argues that Nietzsche's favorite way to describe the self is to use opposed p…Read more
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14What the Faithful Tax Collector Saw (Against the Understanding)In Robert L. Perkins (ed.), International Kierkegaard Commentary: Prefaces/Writing Sampler and Three Discourses on Imagined Occasions, Mercer University Press. 2006.
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8'Halting is Movement': the Paradoxical Pause of Confession in Kierkegaard's Upbuilding Discourses in Various SpiritsIn Robert L. Perkins (ed.), International Kierkegaard Commentary: Prefaces/Writing Sampler and Three Discourses on Imagined Occasions, Mercer University Press. 2006.
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41Phenomenology, pomo baskets, and the work of Mabel McKayHypatia 18 (2): 103-113. 2003.This article characterizes the work of Native basket weaver Mabel McKay, using some of the conceptual tools of twentiethth-century phenomenologist Maurice Merleau-Ponty. Specifically, McKay's baskets have often been described as "living;" Merleau-Ponty's account of the world as "living flesh" seems to suggest a way of thinking about these baskets as more than mere artifacts. I conclude that McKay's baskets are a powerful propaedeutic: they awaken a sense of ourselves as perceivers
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8Kierkegaard’s Dancing Tax Collector: Faith, Finitude, and SilenceOxford University Press UK. 2015.This book is an analysis of Kierkegaard's account of the self from a unique perspective, that of a character introduced by one of Kierkegaard's pseudonymous authors, Johannes de silentio. This character is seen once in a brief vignette in Fear and Trembling, but Hough argues that this character is a necessary lens for looking across Kierkegaard's vast authorship, both the pseudonymous works as well as the works that Kierkegaard himself signed. This character sketch, often overlooked in Kierkegaa…Read more
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16Phenomenology, Pomo Baskets, and the Work of Mabel McKayHypatia 18 (2): 103-113. 2003.This article characterizes the work of Native basket weaver Mabel McKay, using some of the conceptual tools of twentiethth-century phenomenologist Maurice Merleau-Ponty. Specifically, McKay's baskets have often been described as "living;" Merleau-Ponty's account of the world as "living flesh" seems to suggest a way of thinking about these baskets as more than mere artifacts. I conclude that McKay's baskets are a powerful propaedeutic: they awaken a sense of ourselves as perceivers.
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40Kierkegaard's teleological suspension is not a bridge in Madison countyJournal of Social Philosophy 31 (2). 2000.
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14To the Lighthouse, via the “Things Themselves”International Studies in Philosophy 34 (4): 41-53. 2002.
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