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Continental_philosophy.
Deconstruction in a Nutshell: A Conversation With Jacques Derrida (Perspectives in Continental Philosophy) by Jacques Derrida
Being and Time: A Translation of Sein and Zeit (SUNY series in Contemporary Continental Philosophy) by Martin Heidegger
Continental Philosophy: A Very Short Introduction (Very Short Introductions) by Simon Critchley
Human Experience: Philosophy, Neurosis, and the Elements of Everyday Life (Suny Series in Contemporary Continental Philosophy) by John Edward Russon
The Essential Husserl: Basic Writings in Transcendental Phenomenology (Studies in Continental Thought) by Edmund Husserl
Four Seminars: Le Thor 1966, 1968, 1969, Zahringen 1973 (Studies in Continental Thought) by Martin Heidegger
Getting Back into Place: Toward a Renewed Understanding of the Place-World (Studies in Continental Thought) by Edward S. Casey
Given Time: I. Counterfeit Money by Jacques Derrida
Ontology: The Hermeneutics of Facticity (Studies in Continental Thought) by Martin Heidegger
Kant and the Problem of Metaphysics (Studies in Continental Thought) by Martin Heidegger
Debates in Continental Philosophy: Richard Kearney in Conversation With Contemporary Thinkers (Perspectives in Continental Philosophy, 37) by Richard Kearney
For a Philosophy of Freedom and Strife: Politics, Aesthetics, Metaphysics (Suny Series in Contemporary Continental Philosophy) by Gunter Figal
More Radical Hermeneutics: On Not Knowing Who We Are (Studies in Continental Thought) by John D. Caputo
Basic Questions of Philosophy: Selected "Problems" of "Logic" (Studies in Continental Thought) by Martin Heidegger
Plato's Sophist (Studies in Continental Thought) by Martin Heidegger
Continental philosophy
Continental philosophy is a general term for several related philosophical traditions that (notionally, at least) originated in continental Europe, in contradistinction to Anglo-American analytic philosophy. This distinction is relatively recent, probably dating from the early twentieth century, but finds its roots in texts dating at least to Immanuel Kant.
Continental philosophy includes phenomenology, existentialism, post-structuralism and post-modernism, deconstruction, French feminism, Friedrich Nietzsche, the philosophy of Martin Heidegger, critical theory such as that of the Frankfurt School, psychoanalysis and the work of Sigmund Freud, and most branches of Marxism and Marxist philosophy (though there also exists a self-described analytic Marxism). There are such large differences among these schools of thought that the term probably has no great descriptive value; furthermore, much (if not most!) "continental" philosophy at least since the 1980s has been taught and written in the United States and the United Kingdom. While analytic philosophy is generally taught in university philosophy departments, often continental philosophy is taught in various other departments, including literature, film, architecture, and art history among the humanities (where it is often known as literary theory), and sociology, anthropology, social psychology, and economics among the social sciences (where it is sometimes known as social theory or critical social theory).
Though the distinction between analytic and continental philosophy is not absolute, it does at least denote certain general differences in emphasis and style.
One common theme of continental philosophy might be a certain kind of anti-transcendent skepticism, which holds that thought can not be abstracted away from some natural or material preconditions, and also that the philosopher must struggle with this impossibility. For example, in Hegel thoughts can't be abstracted away from history. For Marx they can't be abstracted away from the class struggle. For Nietzsche from the will to power. For Heidegger and Sartre thought would always have to deal with some version of "being." And for Derrida the contingent histories and interdependencies of words themselves cannot be transcended.
In contrast, continental philosophers might see analytic philosophers as believing methodologically that they can work unproblematically with abstract ideas and their relationships. Sometimes they might derive similar skepticisms as a result, but it would not be as strong a methodological presumption.
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