 In the area of gender studies, Judith Butler (1990) draws importantly on existential sources, as does Lewis Gordon (1995) in the area of race theory (see also Bernasconi 2003). Matthew Ratcliffe (2008) and Kevin Aho (2019) develop existential approaches to psychopathology. Interest in a narrative conception of self-identity—for instance, in the work of Charles Taylor (1999), Paul Ricoeur, David Carr (1986), or Charles Guignon—has its roots in the existential revision of Hegelian notions of temporality and its critique of rationalism. Hubert Dreyfus (1979) developed an influential criticism of the Artificial Intelligence program drawing essentially upon the existentialist idea, found especially in Heidegger and Merleau-Ponty, that the human world, the world of meaning, must be understood first of all as a function of our embodied practices and cannot be represented as a logically structured system of representations. Calling for a “new existentialism,” John Haugeland (1998) has explored the role of existential commitment in scientific practices as truth-tracking practices. In metaphysics, Markus Gabriel (2018) has adopted the term “neo-existentialism” to describe a non-naturalistic view of mind in the “universe” that does away with idealism’s “ontological asymmetry” in favor of a view in which mind is defined as the struggle to make sense of the fact that it is not simply part of the universe, and that the familiar “worlds” it inhabits in this struggle do not make up a whole. In a series of books, Michael Gelven (e.g., 1990, 1997) has reflected upon the distinctions between existential, moral, and epistemological or logical dimensions of experience, showing how the standards appropriate to each intertwine, without reducing to any single one. A revival of interest in moral psychology finds many writers who are taking up the question of self-identity and responsibility in ways that recall the existential themes of self-making and choice—for instance, Christine Korsgaard (1996) appeals crucially to notions of “self-constitution” and “practical identity”; Richard Moran (2001) emphasizes the connection between self-avowal and the first-person perspective in a way that derives in part from Sartre; and both Thomas Nagel and Bernard Williams pursued the existentialist line that connects meaning to the finitude of our existence. Even if such writers often proceed with more confidence in the touchstone of rationality than did the classical existentialists, their work cultivates the terrain first glimpsed by the latter. And today, as we have noted, we can find fully-rounded arguments for an existentialist ethics in writers like Webber and McMullin.