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  1. Levinas, Adorno, and the Ethics of the Material Other.Eric Sean Nelson - 2020 - Albany, NY, USA: State University of New York Press.
    Summary A provocative examination of the consequences of Levinas’s and Adorno’s thought for contemporary ethics and political philosophy. This book sets up a dialogue between Emmanuel Levinas and Theodor W. Adorno, using their thought to address contemporary environmental and social-political situations. Eric S. Nelson explores the “non-identity thinking” of Adorno and the “ethics of the Other” of Levinas with regard to three areas of concern: the ethical position of nature and “inhuman” material others such as environments and animals; the bonds (...)
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  • Cumulative index volumes 1–30 (1968–1997) of man and world.Alexandria Pallas & Julie A. Champagne - 1998 - Continental Philosophy Review 31 (4):353-387.
  • How (not) to properly abandon the improper?Ignaas Devisch - 2013 - Angelaki 18 (3):69-81.
    Today, the improper is not only a philosophical issue; it is also a political question. In particular, striving to abandon the improper is central to the contemporary political agenda in many Western countries. Given the risks of a political agenda abandoning the improper in a proper way and realizing a “closed community,” contemporary philosophers such as Roberto Esposito and Jean-Luc Nancy have thought about the relationship between the proper and improper. It is remarkable that Martin Heidegger is an exemplary figure (...)
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  • Heidegger's philosophy of disclosedness: a relational interpretation of being and time.Marco Motta - 2014 - Dissertation, University of Queensland
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  • Fear, Death, and Being-a-problem: Understanding and Critiquing Racial Discourse with Heidegger’s Being and Time.Jesús H. Ramírez - 2019 - Dissertation, University of South Florida
    I use Heidegger’s Being and Time to understand and critique racial discourse, but to also determine Heidegger’s reach into issues like racial identity. I start by examining how his introductory statements in Being and Time on the term “existentiell” suggest a path towards a conception of identity. I then go into how a racial identity could, through his terminology, be conceived as what I call a “fear existentiell.” I demonstrate how society assists the individual in maintaining a racialized existence that (...)
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