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Libros sobre el tema "Existentialist Thought"

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Publicado: 4 de junio de 2021
Última modificación: 1 de febrero de 2022

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1

Tyagi, A. R. Philosophic foundations of the contemporary administrative thought: Being a dissertation on the inter-relationship of existentialist philosophy and administrative theory. Delhi: Atma Ram & Sons, 1989.

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2

Existential utopia: New perspectives on utopian thought. New York, NY: Continuum, 2011.

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3

Gorohov, Pavel. Shakespeare's Existentials. ru: INFRA-M Academic Publishing LLC., 2021. http://dx.doi.org/10.12737/1064939.

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For the first time in the Russian historical and philosophical literature, the monograph attempts to comprehensively consider the philosophical views of the great playwright and thinker. Shakespeare is presented as a philosopher who considered in his masterpieces the relation of man to the world through a series of"borderline situations". Shakespeare not only anticipated the existentialist philosophers, but also appeared in his work as the greatest philosopher-anthropologist. He reflects on the essence of nature, space and time only in close connection with thoughts about human life. For a wide range of readers interested in the history of philosophy and Shakespeare studies.
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4

Rooks, Alfred G. Existence, language and religion: The thought of Alfred G. Rooks. Pretoria: HSRC Publishers, 1991.

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5

Heidegger, Martin. Poetry, language, thought. New York: Perennical Classics, 2001.

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6

Heidegger, Martin. Poetry, language, thought. New York: Perennical Classics, 2001.

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7

Heidegger, Martin. Poetry, language, thought. New York: Perennial Classics, 2001.

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8

Indian thought and existentialism: With special reference to the concept of being in Gabriel Marcel and the Upaniṣads. Delhi, India: Eastern Book Linkers, 1985.

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9

Heidegger, Martin. Was heisst denken? 5a ed. Tübingen: Niemeyer, 1997.

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10

Heidegger, Martin. Was heisst Denken? Frankfurt am Main: Vittorio Klostermann, 2002.

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11

The politics of being: The political thought of Martin Heidegger. New York: Columbia University Press, 1990.

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12

The crowd is untruth: The existential critique of mass society in the thought of Kierkegaard, Nietzsche, Heidegger, and Ortega y Gasset. New York: P. Lang, 1996.

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13

George, Pattison y Kate Kirkpatrick. Mystical Sources of Existentialist Thought. Taylor & Francis Group, 2020.

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14

Existentialist Thought in African American Literature Before 1940. Lexington Books/Fortress Academic, 2015.

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15

King, Jeannine, Melvin G. Hill, Renee Barlow, Chase Dimock y Barlow HILL. Existentialist Thought in African American Literature Before 1940. Lexington Books/Fortress Academic, 2017.

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16

The Mystical Sources of Existentialist Thought: Being, Nothingness, Love. Routledge, 2018.

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17

Prinz, Jesse. Moral Sedimentation. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190460723.003.0006.

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Jesse Prinz begins this chapter by noting that existentialism is often regarded as a philosophy of radical freedom—leading existentialists emphasized the human capacity for choice and self-creation. At the same time, a countercurrent in existentialist thought calls freedom into question. This countercurrent draws attention to the ways in which behavior is determined by forces outside of our control. This is especially vivid in the moral domain. Borrowing a term from phenomenology, Prinz calls this phenomenon “sedimentation.” After tracing the idea of sedimentation and related concepts in existentialist thought, with special emphasis on the moral domain, Prinz argues that recent work in neuroscience, psychology, and other social sciences add support to the thesis that we are vulnerable to sedimentation. He concludes by considering various tactics against sedimentation that have been proposed, arguing that some of the more prominent historical tactics are problematic, while also pointing to some alternatives.
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18

Webber, Jonathan. The Future of Existentialism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198735908.003.0011.

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This chapter argues that existentialism, as this book has articulated it, has the potential to make significant contributions to moral thought, philosophy of mind, social psychology, and psychotherapy, and that sophisticated engagements with these areas of inquiry should in turn refine existentialism. The existentialist theory of project sedimentation is an important perspective on the development of personal character, the socialization of the individual, the role of endorsement in mental life, the origins of unendorsed biases and stereotypes, and the social problems and psychic distress that these can cause. The eudaimonist and moral arguments for authenticity are significant contributions to contemporary philosophical inquiry into the grounding of moral and more generally normative value. The chapter closes with a brief sketch of some implications of this existentialism for reading and writing.
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19

Webber, Jonathan. Why Xavière is a Threat to Françoise. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198735908.003.0004.

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This chapter argues that Simone de Beauvoir’s first publication, the novel She Came To Stay, presents an existentialist metaphysics of human freedom that is opposed to Sartre’s idea of radical freedom. The novel’s central plot dramatizes Beauvoir’s idea that freedom consists in the ability to commit to a project that gains its own inertia and influence over one’s cognition through one’s repeated affirmation of it in thought and action. This is an existentialist theory because it agrees that the reasons one encounters in experience reflect the values at the heart of one’s chosen projects. It is opposed to Sartre’s theory of radical freedom because the inertia of a sedimented project entails that it can be revised or replaced only through a temporally protracted process of sedimenting contrary values.
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20

Rayner, Heppenstall y Guido De Ruggiero. Existentialism (Living Time Thought S.). Living Time Press, 2002.

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21

Elizabeth, Mary Ann. existentialist thoughts on going mad. Lulu.com, 2005.

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22

Understanding Existentialism (Understanding Movements in Modern Thought). McGill-Queen's University Press, 2006.

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23

Reynolds, Jack. Understanding Existentialism (Understanding Movements in Modern Thought). McGill-Queen's University Press, 2006.

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24

Existing: An Introduction to Existential Thought. McGraw-Hill Humanities/Social Sciences/Languages, 1999.

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25

Moran, Richard. The Story of My Life. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190633776.003.0016.

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If narrative is thought to be a privileged form of understanding a human life, what relation does that thought bear to the idea of the “agent’s point of view?” This essay returns to an early source of this debate, the claims for the priority of narrative self-understanding in Alasdair MacIntyre’s After Virtue and, in particular, a disagreement he registers with the early Sartre. It explores an Existentialist critique of the idea of “living one’s life as a story,” and in doing so seeks to rescue it from a certain psychological (or perhaps “phenomenological”) interpretation of the “agent’s point of view” on which both MacIntyre and Sartre rely. It argues that the exclusive focus on narratives that concern individual human lives, as capturing or failing to capture “life as it is lived,” are in various ways distorting of both the nature of narrative form and the understanding of human lives.
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26

Mangrum, Benjamin. Existentialism in America. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190909376.003.0003.

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This chapter examines the transformation of postwar liberalism by identifying the development of an American idiom within the existential thought that became influential after the Second World War. I frame the concerns and historical development of American existentialism through the work of Ralph Ellison, Richard Wright, Saul Bellow, and Stanley Donen’s film Funny Face (starring Audrey Hepburn and Fred Astaire). Contrasts are drawn between Ellison and two other writers: Carlos Bulosan and Ann Petry. In addition, the chapter discuses Cold War containment politics, McCarthy era anxieties about communism, changes in perceptions of organized labor, Jim Crow laws, segregation, and cultural attitudes regarding the American welfare state and political action.
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27

Simons, Margaret A. Introduction. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252036347.003.0001.

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This introductory chapter presents the literary writings of Simone de Beauvoir (1908–86), the renowned French existentialist author of The Second Sex. Such insight into her own thought is often provided by Beauvoir's prefaces to works by other authors. For instance, Beauvoir's 1964 “Preface” to La Bâtarde has been described as more reflective of her philosophy than of author Violet Leduc's life. Beauvoir's confrontation with her critics is another source of drama in this study. A criticism that spans the decades of these texts is the charge that an existential novel, with its focus on action and philosophical questions, forsakes the aesthetic function of literature. Yet, for Beauvoir, the true mission of the writer is to describe in dramatic form the relationship of the individual to the world in which he stakes his freedom.
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28

Existentia Africana: Understanding Africana Existential Thought (Africana Thought). Routledge, 2000.

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29

Gordon, Lewis R. Existentia Africana: Understanding Africana Existential Thought (Africana Thought). Routledge, 2000.

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30

1953-, Schmid Wilhelm, ed. Denken und Existenz bei Michel Foucault. Frankfurt am Main: Suhrkamp, 1991.

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31

Davis, Danielle. Black Existentialism: Essays on the Transformative Thought of Lewis R. Gordon. Rowman & Littlefield Publishers, Incorporated, 2019.

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32

Fotiade, Ramona. The Tragic Discourse: Shestov and Fondane's Existential Thought (European Connections). Peter Lang Publishing, 2006.

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33

The Tragic Discourse: Shestov and Fondane's Existential Thought (European Connections). Peter Lang Publishing, 2006.

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34

Cohn, Hans W. Existential Thought and Therapeutic Practice: An Introduction to Existential Psychotherapy. Sage Publications Ltd, 1997.

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35

Cohn, Hans W. Existential Thought and Therapeutic Practice: An Introduction to Existential Psychotherapy. Sage Publications Ltd, 1997.

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36

Kalmanson, Leah. Cross-Cultural Existentialism: On the Meaning of Life in Asian and Western Thought. Bloomsbury Publishing Plc, 2020.

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37

Fotiade, Ramona. Conceptions of the Absurd: From Surrealism to Chestov's and Fondane's Existential Thought (Legenda) (Legenda). Legenda, 2001.

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38

Wolin, Richard. Politics of Being: The Political Thought of Martin Heidegger. Columbia University Press, 1990.

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39

Wolin, Richard. Politics of Being: The Political Thought of Martin Heidegger. Columbia University Press, 2016.

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40

Wolin, Richard. Politics of Being: The Political Thought of Martin Heidegger. Columbia University Press, 2016.

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41

Wolin, Richard. Politics of Being: The Political Thought of Martin Heidegger. Columbia University Press, 1990.

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42

The politics of being: The political thought of Martin Heidegger. 2a ed. 2016.

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43

Heidegger, Martin. Gelassenheit. Klett-Cotta, 2003.

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44

Heidegger, Martin. Qu'appelle-t-on penser ? Presses Universitaires de France - PUF, 1999.

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45

Sullivan, Daniel y Roman Palitsky. An Existential Psychological Perspective on the Human Essence. Editado por Martijn van Zomeren y John F. Dovidio. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190247577.013.1.

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Existentialism arose in the 19th century as a philosophical countermovement to perspectives prioritizing universal human essences over the uniquely situated nature of each human existence. Two schools of existential thought—the dialectical-psychological and cultural-phenomenological—have exerted divergent influence on the contemporary movements of experimental and clinical existential psychology. While clinical approaches stress the patient’s phenomenological situation and need for meaning, experimental existential psychology employs modern quantitative methods to test hypotheses regarding threat and defense processes. Despite different emphases, existential perspectives see the human essence as characterized by three qualities: (1) the uniqueness of the human species and the individual; (2) the indissolubility of the person and the situation; and (3) the ubiquity of freedom and threat in human experience. In an attempt at synthesis, we trace these themes across clinical and experimental existential psychology, highlighting how these perspectives differ from mainstream approaches in their explanations for phenomena such as depression.
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46

Wrathall, Mark A., ed. Interpreting Heidegger on das Man (1995). Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198796220.003.0001.

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In their debate over Dreyfus’s interpretation of Heidegger’s account of das Man in Being and Time, Frederick Olafson and Taylor Carman agree that Heidegger’s various characterizations of das Man are inconsistent. Olafson champions an existentialist/ontic account of das Man as a distorted mode of being-with. Carman defends a Wittgensteinian/ontological account of das Man as Heidegger’s name for the social norms that make possible everyday intelligibility. For Olafson, then, das Man is a privative mode of Dasein, while for Carman it makes up an important aspect of Dasein’s positive constitution. Neither interpreter takes seriously the other’s account, though both acknowledge that both readings are possible. How should one choose between these two interpretations? Dreyfus suggests that we choose the interpretation that identifies the phenomenon that the work is examining, gives the most internally consistent account of that phenomenon, and shows the compatibility of this account with the rest of the work.
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47

Beiser, Frederick C. Hermann Cohen. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198828167.001.0001.

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This book is the first complete intellectual biography of Hermann Cohen (1842–1918), the only one to cover all his major philosophical and Jewish writings. It pays special attention to Cohen’s intellectual development, to its breaks and continuities. From its beginning to its end, Cohen’s intellectual career is seen as the development of a radical rationalism, one committed to unending enquiry and the unlimited rights of criticism. Cohen’s thought was resolutely opposed to any form of irrationalism or mysticism, which would act as arbitrary and artificial limits on criticism and enquiry. This interpretation is therefore opposed to those who see a proto-existentialism (Rosenzweig) or mysticism (Adelmann and Köhnke) in Cohen. Cohen’s Judaism was not a limit to his radical rationalism but a consistent development of it. Judaism was the religion of reason, which committed the believer to the unending search for truth and to striving to achieve the cosmopolitan or universal values of reason. Most interpretations of Cohen’s Judaism fail to appreciate its philosophical depth and sophistication.
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48

Pinnock, Sarah Katherine. Beyond Theodicy: Jewish and Christian Continental Thinkers Respond to the Holocaust (Suny Series in Theology and Continental Thought). State University of New York Press, 2002.

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49

Beyond Theodicy: Jewish and Christian Continental Thinkers Respond to the Holocaust (Suny Series in Theology and Continental Thought). State University of New York Press, 2002.

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50

Moore, Gregory J. Niebuhrian International Relations. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197500446.001.0001.

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Reinhold Niebuhr (1892–1971) may have been the most influential and insightful American thinker of the twentieth century. In dealing with the intricacies of human nature, society, politics, ethics, theology, racism, and international relations, Niebuhr the teacher, preacher, philosopher, social critic, and ethicist was highly influential and difficult to ignore during the World War II and Cold War eras because of his intellectual heft and the novel manner in which he addressed the economic, spiritual, social, and political problems of his time. This book distills Niebuhr’s disparate and now difficult-to-access work on international relations into one volume, making it more easily accessible than ever before, at the same time bringing his work into the twenty-first century. It argues that if he were alive today Niebuhr would be a champion of the United Nations, a supporter of globalization, a fierce opponent of America’s 2003 Iraq War (for all the reasons he opposed the Vietnam War), an advocate of responsibility to protect, and a pragmatic hawk on China as it rises today. This book also highlights his many contributions to international relations (IR) theory, from Realism to Liberalism to existentialism to the English School to constructivism. This is the first book that focuses exclusively on the IR thought of Reinhold Niebuhr, one of America’s most important public intellectuals and classical Realism’s most important figures, dubbed “the father of us all” by American diplomat and Realist George Kennan.
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