96 found
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  1.  44
    The Thracian Maid and the Professional Thinker: Arendt and Heidegger.Jacques Taminiaux - 1997 - State University of New York Press.
    Argues that Hannah Arendt's two major philosophical works, The Human Condition and The Life of the Mind, reveal not a dependency upon Heidegger, but rather a constant and increasing ironic debate with him.
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  2. Dialectic and Difference: Finitude in Modern Thought.Jacques Taminiaux - 1984 - Macmillan.
  3.  32
    Heidegger and the Project of Fundamental Ontology.Jacques Taminiaux - 1991 - State University of New York Press.
    Traces the development of Heidegger's ontology, its origin, shifts, and final outcome within the field of phenomenology, also noting the coherence and ambiguity of his association with the Nazis.
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  4.  1
    The Metamorphoses of Phenomenological Reduction.Jacques Taminiaux - 2004 - Marquette University Press.
  5.  55
    Heidegger and Husserl's "Logical Investigations".Jacques Taminiaux - 1977 - Research in Phenomenology 7 (1):58.
  6. Bios Politikos and Bios Theoretikos in the Phenomenology of Hannah Arendt.Jacques Taminiaux - 1996 - International Journal of Philosophical Studies 4 (2):215 – 232.
    Abstract Hannah Arendt frequently referred to herself as a phenomenologist in that she wished to reveal how action, in the Greek sense of praxis, engenders a public space of appearances or of phenomenality. The life of the Greek city?state, of the polis, was made possible through this activity, this bios politikos. However, beginning with Plato and continuing right down to Hegel and Heidegger, there has been a sustained attempt to cover up and conceal the specific phenomenality of the bios politikos (...)
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  7.  97
    Poiesis and Praxis in Fundamental Ontology.Jacques Taminiaux - 1987 - Research in Phenomenology 17 (1):137-169.
  8.  49
    Art and Truth in Schopenhauer and Nietzsche.Jacques Taminiaux - 1987 - Man and World 20 (1):85-102.
  9. Performativite et Grecomanie?Jacques Taminiaux - 1999 - Revue Internationale de Philosophie 53 (208):191-205.
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  10.  73
    The Early Levinas's Reply to Heidegger's Fundamental Ontology.Jacques Taminiaux - 1997 - Philosophy and Social Criticism 23 (6):29-49.
  11. Intersections Between Four Phenomenological Approaches to the Work of Art.Jacques Taminiaux - 2015 - In Nicolas de Warren & Jeffrey Bloechl (eds.), Phenomenology in a New Key: Between Analysis and History. Springer Verlag.
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  12.  1
    Dialectic and Difference: Modern Thought and the Sense of Human Limits.Jacques Taminiaux - 1985 - Humanities Press.
    "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.... All of these essays repay a second or third reading, but the pieces on 'Hegel and Hobbes' and 'Heidegger and (...)
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  13. La Fille de Thrace Et le Penseur Professionnel: Arendt Et Heidegger.Jacques Taminiaux - 1992
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  14. The Philosophical Stakes in Arendt's Genealogy of Totalitarianism.Jacques Taminiaux - 2002 - Social Research: An International Quarterly 69 (2):423-446.
     
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  15.  26
    Exotisme esthétique et ontologie.Jacques Taminiaux - 2006 - Cités 25 (1):87.
    Nous voudrions proposer ici quelques remarques sur la réflexion qu’Emmanuel Levinas a consacrée à l’œuvre d’art au moment où sa pensée personnelle commençait à tracer avec netteté les voies qui allaient la requérir pendant plusieurs décennies.
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  16.  46
    Arendt, Disciple de Heidegger?Jacques Taminiaux - 1985 - Études Phénoménologiques 1 (2):111-136.
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  17.  94
    Empirism and Speculation in the German Ideology.Jacques Taminiaux - 1979 - Philosophy and Social Criticism 6 (3):244-266.
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  18.  24
    Merleau-Ponty. From Dialectic to Hyperdialectic'.Jacques Taminiaux & Robert Crease - 1980 - Research in Phenomenology 10 (1):58-76.
  19.  14
    La pensée esthétique du jeune Hegel.Jacques Taminiaux - 1958 - Revue Philosophique De Louvain 56 (50):222-250.
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  20.  61
    Hannah Arendt's Deconstruction of Metaphysics.Jacques Taminiaux - 1992 - Perspektiven der Philosophie 18:161-181.
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  21.  48
    El legado de Platón en las interpretaciones filosóficas alemanas de la tragedia griega.Jacques Taminiaux - 1997 - Areté. Revista de Filosofía 9 (1):127-142.
    El tema que desarrollaré está basado en una observación estrictamente histórica: repetidas veces los más grandes filósofos alemanes han tratado a las tragedias griegas como si éstas fueran documentos metafísicos. En Schelling, Hegel, Schopenhauer, Nietzsche y Heidegger, la tragedia es interpretada como si fuera, de una manerao de otra, una introducción a la metafísica: como si fuera una expresión de la esencia y del fundamento del ser como un todo. A pesar de lo diferentes que puedan ser sus interpretaciones de (...)
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  22.  59
    Was Merleau-Ponty on the Way From Husserl to Heidegger?Jacques Taminiaux - 2009 - Chiasmi International 11:21-30.
  23. On Heidegger and the Origin of the Work of Art.Jacques Taminiaux - 2004 - Budhi: A Journal of Ideas and Culture 7 (3):75-82.
     
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  24. Hegel. Le philosophe du débat et du combat, coll. « Textes et Débats ».Jacques D'hondt, Jacques Taminiaux, Denise Souche-Dagues & Stanislas Opiela - 1984 - Revue Philosophique de la France Et de l'Etranger 174 (4):485-490.
     
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  25. Cultural hermeneutics.Joseph Flanagan, Bernard Lonergan, Thomas Owens, Paul Ricoeur, Jacques Taminiaux & David Tracy - 1970 - Foundations of Language 21 (3):441.
     
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  26. The Collegium Phaenomenologicum the First ten Years.Giuseppina Chiara Moneta, John Sallis & Jacques Taminiaux (eds.) - 1988
     
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  27.  1
    Art Et Événement: Spéculation Et Jugement des Grecs à Heidegger.Jacques Taminiaux - 2005 - Belin.
    Le présent ouvrage est une lecture généalogique des versions successives de l'interrogation que Heidegger consacra à l'origine de l'œuvre d'art à l'époque de sa compromission la plus manifeste avec le nazisme. Comme cette compromission se déclarait justifiée non par l'idéologie officielle mais par des arguments strictement philosophiques, elle invite à s'enquérir des sources qu'avait pareille justification d'une part dans les travaux antérieurs du philosophe, notamment dans Sein und Zeit, et d'autre part dans la mémoire qu'il avait, immense mais très sélective, (...)
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  28.  1
    Dialectical and Difference.Jacques Taminiaux - 1990 - Humanity Books.
    "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.... All of these essays repay a second or third reading, but the pieces on 'Hegel and Hobbes' and 'Heidegger and (...)
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  29. Fenomenologie En Geschiedenis.Jacques Taminiaux - 1997 - de Uil Van Minerva 13.
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  30. Heidegger En de Aarde.Jacques Taminiaux - 1991 - de Uil Van Minerva 7.
     
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  31. Hölderlin à Iéna.Jacques Taminiaux - 2000 - Kairos.
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  32. Levinas and the History of Philosophy.Jacques Taminiaux - 2007 - Levinas Studies 2:1-27.
    Levinas has sometimes been reproached for a certain laxness toward the history of philosophy. By dint of denouncing, as the central thread of this long history, the persistence or recurrence of an ambition to totalization, he would have failed to recognize the diversity of steps articulated along its course, thus ceding to the very thing he placed in question — the prestige of the same — to the detriment of the alterity of the other. I propose to submit this alleged (...)
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  33. Le feu chez le jeune Hölderlin.Jacques Taminiaux - 1966 - Cahiers Internationaux de Symbolisme.
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  34. Le Thé'tre des Philosophes la Tragédie, l'Être, L'Action.Jacques Taminiaux - 1995 - Editions Jérôme Millon.
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  35. Le thème du « retour » chez Heidegger à l'époque de sa compromission avec le nazisme.Jacques Taminiaux - 2004 - Les Cahiers d'Études Lévinassiennes 3.
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  36. Nostalgia za Grecją u zarania niemieckiego klasycyzmu.Jacques Taminiaux - 2011 - Kronos - metafizyka, kultura, religia 4 (19).
     
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  37. On the Fundamental of Painting : Chinese Counterpoint.Jacques Taminiaux - 2009 - In Robert Vallier, Wayne Jeffrey Froman & Bernard Flynn (eds.), Merleau-Ponty and the Possibilities of Philosophy: Transforming the Tradition. State University of New York Press.
     
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  38. Philosophy of Existence I: Heidegger.Jacques Taminiaux - 1994 - In Richard Kearney (ed.), Twentieth-Century Continental Philosophy. Routledge. pp. 38--73.
     
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  39. Sur l'héritage de Hobbes.Jacques Taminiaux - 1989 - Revue de Théologie Et de Philosophie 121 (3):259-271.
     
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  40. Time and the Inner Conflicts of the Mind.Jacques Taminiaux - 1999 - In Joke J. Hermsen & Dana Richard Villa (eds.), The Judge and the Spectator: Hannah Arendt's Political Philosophy. Peeters.
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  41. We Mogen Onze Eindigheid Niet Vergeten.Jacques Taminiaux - 1988 - de Uil Van Minerva 4.
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  42.  28
    Heidegger et les Grecs à l’époque de l’ontologie fondamentale.Jacques Taminiaux - 1985 - Études Phénoménologiques 1 (1):95-112.
  43.  44
    The Platonic Roots of Heidegger's Political Thought.Jacques Taminiaux - 2007 - European Journal of Political Theory 6 (1):11-29.
    Heidegger's most notorious political text is the Rectoral Address on ‘The Self-Assertion of the German University’, delivered in Freiburg in May 1933. This work is puzzling in that it manifests not ideology, but what Dominique Janicaud called an ‘exacerbated Platonism’. Accordingly, this article is an attempt to search for the roots of Heidegger's political views in his early work, and above all in the lecture courses on Plato and Aristotle delivered before the publication of Being and Time (1927), a book (...)
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  44. La déconstruction arendtienne des vues politiques de Heidegger.Jacques Taminiaux - 2007 - Cahiers Philosophiques 3:16.
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  45. Filosofische En Metafysische Antropologie Bij Marx. Beschouwingen Bij de Duitse Ideologie.Jacques Taminiaux - 1984 - de Uil Van Minerva 1.
     
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  46.  33
    Heidegger et l' arete.Jacques Taminiaux - 1999 - Areté. Revista de Filosofía 11 (1):387-405.
    La palabra areté no figura en Ser y tiempo, que sin embargo usa un gran número de términos griegos. Según el índice más reciente, las lecciones de Marburgo, que marcan la génesis del libro de 1927, no la utilizan tampoco aún cuando ellas tratan de textos griegos en los que el uso de la palabra areté es frecuente. Solamente el curso de 1924 sobre El Sofista de Platón utiliza la palabra, aunque muy escasamente,en su introducción que trata sobre la Ética (...)
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  47.  23
    Résumé: Merleau-Ponty était-il sur la route qui conduit de Husserl à Heidegger?Jacques Taminiaux - 2009 - Chiasmi International 11:30-31.
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  48.  22
    Le Pouvoir Peut-Il Maîtriser le Temps ?Jacques Taminiaux - 2011 - Cités 47 (3):293.
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  49.  32
    Levinas and the History of Philosophy.Jacques Taminiaux - 2007 - Levinas Studies 2:1-27.
    Levinas has sometimes been reproached for a certain laxness toward the history of philosophy. By dint of denouncing, as the central thread of this long history, the persistence or recurrence of an ambition to totalization, he would have failed to recognize the diversity of steps articulated along its course, thus ceding to the very thing he placed in question — the prestige of the same — to the detriment of the alterity of the other. I propose to submit this alleged (...)
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  50.  24
    Poétique Et Politique: La Mimésis Tragique Comme Imitation de L'Action.Jacques Taminiaux - 2004 - Tijdschrift Voor Filosofie 66 (3):529 - 556.
    This paper is an attempt to compare Plato and Aristotle with respect to their approach of both politics and tragic poetry. The paper argues that Plato approaches both topics in terms of a solitary contemplation or speculation which ultimately is the exclusive privilege of the philosopher, whereas Aristotle approaches them in terms of the ability everyone has to judge situations affecting human interaction. As a result of the first approach the specialized activity of the expert is put on a higher (...)
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