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Key to Some References Cited in the Text | |
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Introduction | |
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Why the ontology of time? | |
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The method | |
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The aim | |
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"Non-being and time" | |
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Time as number and calculating soul | |
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Ontology of human action | |
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Distinctio et compositio essentiae et existentiae | |
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The transition to the "synchronic" analysis | |
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Searching for the lost subject | |
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Care as primordial temporality | |
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Differentia differens | |
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God without being and thought without thinker | |
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Acknowledgments | |
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Non-Being and Time (The prehistory of the concept of time) | |
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The circle and the sphere | |
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Ontology and chronology | |
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Time as Number and Calculating Soul (Aristotle's theory of time. The prototype of the ontological difference) | |
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Energeia and its internal form | |
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The definition of movement | |
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The concept of energeia | |
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Sensations as energeiai | |
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Internal form of energeia | |
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Identity of energeia and form | |
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Number as "articulation" of a finite set | |
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Magnitude and number | |
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Number as numbering and as numbered | |
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The numbering soul | |
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Being and entity | |
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Aristotle on the manifold meanings of being | |
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The being of the copula | |
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The "now" as one and as a multiple | |
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Time and the intellect of the soul | |
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Movement and number as objects of the sensus communis | |
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How the understanding of difference is possible | |
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The "now" and the "point" | |
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Two energeiai of thought | |
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Distinctio et Compositio Essentiae et Existentiae as Interpreted by Martin Heidegger | |
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Medieval discussion of the ontological difference | |
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Medieval ontology and The Basic Problems of Phenomenology | |
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Essence, existence and ontological difference | |
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Semantic distinctions | |
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Essence, whatness, nature | |
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Essence is different from being (existence) | |
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The simple and the complex | |
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Distinction as such | |
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Suarez on the distinction and composition of essence and existence in the finite entity | |
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Distinctio rationis... | |
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...cum fundamento in re | |
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Existence as finite being | |
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Phenomenological interpretation | |
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Ontology as phenomenology | |
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The ontology of creation | |
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Being received and not received | |
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Objection to a purely mental character of the ontological distinction | |
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Suarez' answer to this objection | |
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Received in something other and received from something other | |
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Existence as the finite being (esse) of finite entities | |
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Existentia and Existenz | |
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Ontology of Human Action (Aristotle's Eth. Nic. VI and Heidegger's commentaries) | |
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The topography of the truth. How the soul "discloses the truth" | |
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Quarrel of wisdom and prudence | |
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"Parts" of the soul and their virtues | |
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The soul as the first entelecheia | |
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Corporeality and responsible act | |
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Eternal and temporal truth ([characters not reproducible] and [characters not reproducible]) | |
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Prudence | |
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Principles of action | |
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[characters not reproducible] and Eigentlichkeit | |
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Noema and phronema | |
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God Without Being and Thought Without Thinker | |
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The source of being which "is not" (on the Divine Names V 5) | |
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What never was nor will be; what is not | |
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On the poetic way of naming | |
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Naming by analogy | |
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To see the invisible | |
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Energeia and essence | |
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Analogia mentis | |
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Maximus the Confessor on the two parts of the human soul | |
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The paradoxes of reflection in Husserl's phenomenology (The transcendental subject lost) | |
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Da-sein and Bewu[beta]t-sein | |
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Empty and filled | |
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The ego pursuing itself | |
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Searching for the Lost Subject | |
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The genealogy of subjectivity | |
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Predecessors and heirs of the transcendental subject | |
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Negative analogy | |
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Categories and existentialia | |
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[characters not reproducible] and subjectum | |
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The subject and the ego | |
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The fundamental axiom of classical ontology. Existence and positivity | |
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Man assumes the role of subject | |
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The category as the internal structure of existence | |
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Whatness and whoness | |
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Category as a determination of the transcendental subject | |
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The limits of analogy | |
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Care as the successor of subjectivity (Ontology of being-ready-to-hand) | |
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Being as "having-to-be" | |
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The existential structure of care | |
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Entity-within-the-world and its being | |
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The sphere of equipment | |
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The totality of involvement | |
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For-the-sake-of-which and for-whose-sake | |
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The ontological concept of care | |
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The unity of the thing and the unity of care | |
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Negative analogy as a distinction | |
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Entity as "one" | |
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Aristotle: the "one" as essence | |
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The unity of the ready-to-hand as a topological unity | |
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The tool as "one" | |
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Interpretation and freeing of the thing | |
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The topos of Da | |
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Primordial Temporality and Ontological Difference | |
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Care as primordial temporality | |
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Being-ready-to-hand and the time of dealing | |
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"Tendency" before the cogito | |
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Understanding, interpretation and the meaning of meaning | |
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The meaning of care | |
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The ecstases of temporality | |
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The forthcoming | |
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The past | |
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The present as the "twinkling of an eye" | |
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Ecstatic tripartite unity of time and topological unity of Dasein | |
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The point of the "now" and the unity of the transcendental subject | |
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Involvement and the horizon of an object | |
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Understanding of being and transcendence of Dasein | |
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The concept of schematism | |
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Directional sense and horizontal schema | |
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Kant's transcendental schema | |
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Schematism of temporal ecstases and the unity of horizontal schemata | |
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The ontological difference | |
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Two forms of ontological difference | |
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The ready-to-hand, the present-at-hand and the existential ontological modification | |
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Being-what and being-how of the ready-to-hand | |
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Praesens as the horizon of the present | |
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Praesens as being-ready-to-hand | |
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Praesens in the "twinkling of an eye" | |
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Being-what (essence) and being-how (existence) of the present-at-hand | |
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Absolute temporal flow and primordial temporality | |
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Possibility of all that which is possible | |
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Differentia differens | |
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Bibliography | |
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Index of Names | |
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Subject Index | |