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  1. M. Bourdeau (2011). Mary PICKERING, Auguste Comte, an Intellectual Biography. Archives de Philosophie 74 (2):320.
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  2. M. Bourdeau (2011). Vincent GUILLIN, Auguste Comte and John Stuart Mill on Sexual Equality; Historical, Methodological and Philosophical Issues. Archives de Philosophie 74 (2):323.
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  3. Robert L. Campbell (2006). Reply to Robert H. Bass, "Egoism Versus Rights" (Spring 2006): Altruism in Auguste Comte and Ayn Rand. Journal of Ayn Rand Studies 7 (2):357 - 369.
    In response to Robert H. Bass's charge that no significant moral thinker ever advocated altruism as Ayn Rand defined it, Campbell points to the writings of Auguste Comte, who invented the word. For Comte, altruism meant living for others, repressing one's "personality," and subordinating oneself to "the Great Being, Humanity." Rand's own conception of altruism was thoroughly Comtean. What's more, her decision (made in 1942, while completing The Vountainhtad) to use "altruism" as her primary term for the moral tendencies that (...)
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  4. Sébastien Charles (1998). Raison et morale chez Montaigne : Marcel Conche face à André Comte-Sponville. Horizons Philosophiques 9 (1):17-31.
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  5. Jules de Gaultier (1971). From Kant to Nietzsche. Freeport, N.Y.,Books for Libraries Press.
  6. S. I. M. Du Plessis (1972). The Compatibility of Science and Philosophy in France/1840-1940. Cape Town,A. A. Balkema.
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  7. Emile Faguet (1928/1970). Politicians & Moralists of the Nineteenth Century. Freeport, N.Y.,Books for Libraries Press.
    Stendhal.--Tocqueville.--Proudhon.--Sainte-Beuve.--Taine.--Renan.
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  8. Jean-Joseph Goux & Philip R. Wood (eds.) (1998). Terror and Consensus: Vicissitudes of French Thought. Stanford University Press.
    This volume of twelve essays focuses on two interrelated issues. First it addresses the historical and cultural determinants that have given rise to what frequently has been described as 'the French exception': the unusually conflictual French political process inherited from the revolutionary past in the eighteenth and nineteenth centuries and its accompanying avant-gardism in artistic, literary and philosophical practice, both of which distinguish France from other European countries. Second, the contributors assess the exhaustion of this tradition in recent years - (...)
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  9. John C. Greene (2000). Biology and Social Theory in the Nineteenth Century: Auguste Comte and Herbert Spencer. In John Offer (ed.), Herbert Spencer: Critical Assessments. Routledge. 2--203.
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  10. David A. Griffiths (1997). The Correspondence of John Stuart Mill and Auguste Comte. History of European Ideas 23 (2-4):127-130.
  11. Vincent Guillin (2012). Le penchant biologique de la sociologie comtienne : La question de l'égalité des sexes. Revue d'Histoire des Sciences 2:259-285.
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  12. Frank James William Harding (1973). Jean-Marie Guyau, 1854-1888, Aesthetician and Sociologist: A Study of His Aesthetic Theory and Critical Practice. Droz.
    In the case of Jean-Marie Guyau, declared humanist and sociologist, there is the debt of a French thinker to English thought, ...
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  13. Paul Q. Hirst (1975). Durkheim, Bernard and Epistemology. Routledge & K. Paul.
  14. Edward K. Kaplan (1977). Michelet's Poetic Vision: A Romantic Philosophy of Nature, Man, & Woman. University of Massachusetts Press.
    Jules Michelet Historian, Philosopher, Naturalist A vast, all-embracing literary personality dominates Michelet's works: that of the author. ...
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  15. Michael Kelly (1992). Hegel in France. Birmingham Modern Languages Publications.
  16. Robert C. Koerpel (2011). Blondel's L'Action: The Liturgy Between Two Worlds. Heythrop Journal 52 (3):430-444.
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  17. John Stuart Mill & H. B. Acton (1984). Utilitarianism Liberty ; Representative Government ; Selections From Auguste Comte and Positivism. Monograph Collection (Matt - Pseudo).
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  18. F. C. T. Moore (1970). The Psychology of Maine De Biran. Oxford,Clarendon P..
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  19. John J. Oldfield (1973). The Problem of Tolerance and Social Existence in the Writings of Félicité Lamennais, 1809-1831. Leiden,E. J. Brill.
    INTRODUCTION Three years ago, at the suggestion of Professor Jacques Etienne of Institut Superieur de Philosophie, a probing mission into the problem of ...
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  20. Henry Pietersma (ed.) (1989). Merleau-Ponty: Critical Essays. University Press of America.
  21. Paul Rabinow (1989/1995). French Modern: Norms and Forms of the Social Environment. University of Chicago Press.
    In this study of space and power and knowledge in France from the 1830s through the 1930s, Rabinow uses the tools of anthropology, philosophy, and cultural criticism to examine how social environment was perceived and described. Ranging from epidemiology to the layout of colonial cities, he shows how modernity was revealed in urban planning, architecture, health and welfare administration, and social legislation.
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  22. F. Restaino (1983). Caird, E., a Christian Idealist Between Hegel, Comte, and Spencer. Giornale Critico Della Filosofia Italiana 3 (3):306-339.
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  23. Benson R. Snyder (1970/1973). The Hidden Curriculum. Cambridge, Mass.,Mit Press.
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  24. Gerald Max Spring (1975). The Ultimate Meaning of Jules De Gaultier. Philosophical Library.
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  25. John Tulloch (1884). Modern Theories in Philosophy and Religion. W. Blackwood and Sons.
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  26. P. Weirich (1998). Comte and Mill on Political Economy. Revue Internationale de Philosophie 52 (203):79-93.
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Auguste Comte
  1. H. B. Acton (1974). The Idea of a Spiritual Power: Auguste Comte Memorial Trust Lecture, Delivered on 15 May 1973 at the London School of Economics and Political Science. [REVIEW] Athlone Press.
  2. H. B. Acton (1951). Comte's Positivism and the Science of Society. Philosophy 26 (99):291 - 310.
    Positivism is the view that the only way to obtain knowledge of the world is by means of sense perception and introspection and the methods of the empirical sciences. Positivists believe that it is futile to attempt to deduce or demonstrate truths about the world from alleged self-evident premisses that are not based primarily on sense perception. They consider, on the contrary, that knowledge of things can only be advanced by framing hypotheses, testing them by observation and experiment, and reshaping (...)
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  3. William Adam (1864). An Inquiry Into the Theories of History with Special Reference to the Principles of the Positive Philosophy. U. H. Allen.
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  4. Alain (1951). Idées Introduction a la Philosophie: Platon, Descartes, Hegel, Auguste Comte. P. Hartmann.
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  5. Paul Arbousse-Bastide & Auguste Comte (1931). Extraits inédits de la correspondance d'Auguste Comte à Célestin de Blignières. Revue Philosophique de la France Et de l'Etranger 112:161 - 194.
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  6. Jean-Gaël Barbara (2012). Auguste Comte et la physiologie cérébrale de son temps. Revue d'Histoire des Sciences 2:213-236.
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  7. Frederick Bolton Barton (1867). An Outline of the Positive Religion of Humanity of A. Comte.
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  8. Edward Spencer Beesly (1888). Comte as a Moral Type, Address.
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  9. Louis Belrose (1892). Comte and Turgot. The Monist 3 (1):118-122.
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  10. Bernadette Bensaude-Vincent (2008). Meyerson critique ou héritier de Comte? Dialogue 47 (01):3-.
    RÉSUMÉ: Émile Meyerson est, à juste titre, perçu comme un adversaire du positivisme d'Auguste Comte, mais une analyse de quelques passages de ses æuvres étayée par sa correspondance montre combien est ambivalente sa relation à Comte. Nous proposons de poursuivre les réflexions qu'ébauche Meyerson sur sa relation à Comte, pour repenser la notion d'influence, trop souvent perçue comme un flux d'idées passivement reçues et plus ou moins digérées. On montrera que l'æuvre de Comte fut pour Meyerson une sorte de matériau (...)
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  11. Stephen Bensch (1998). Les Noces du Comte: Mariage Et Pouvoir En Catalogne. [REVIEW] Speculum 73 (4):1102-1104.
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  12. John Benton (1980). La Formation du Comté de Champagne, V. 950–V. 1150. [REVIEW] Speculum 55 (4):773-777.
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  13. Raffaele Beretta Piccoli (2011). I Concetti di Stato E di Ordine: Spunti Per Una Riflessione Teoretica Tra Blaise Pascal E Auguste Comte. Filosofia Oggi 34 (3-4):341-351.
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  14. William Farwell Blake & Isidore Auguste M. Comte (1890). Some Neglected Passages on the 'Culte Historique', From Comte's Appeal to Conservatives.
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  15. Michel Bourdeau, Auguste Comte. Stanford Encyclopedia of Philosophy.
    Auguste Comte (1798–1857) is the founder of positivism, a philosophical and political movement which enjoyed a very wide diffusion in the second half of the nineteenth century. It sank into an almost complete oblivion during the twentieth, when it was eclipsed by neopositivism. However, Comte's decision to develop successively a philosophy of mathematics, a philosophy of physics, a philosophy of chemistry and a philosophy of biology, makes him the first philosopher of science in the modern sense, and his constant attention (...)
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  16. Michel Bourdeau (2006). Les Trois États: Science, Théologie Et Métaphysique Chez Auguste Comte. Cerf.
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  17. Michel Bourdeau (2003). Auguste Comte et la religion positiviste : présentation. Revue des Sciences Philosophiques Et Théologiques 1:5-21.
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  18. Michel Bourdeau (1998). Et Si Comte Avait Raison? Dialogue 37 (02):361-.
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  19. L. Bove (forthcoming). Andre COMTE-SPONVILLE, L'etre-Temps. Revue Internationale de Philosophie.
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  20. J. -F. Braunstein (1998). Antipsychologisme et philosophie du cerveau chez Auguste Comte. Revue Internationale de Philosophie 52 (203):7-28.
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  21. Jean-François Braunstein (2012). L'invention française du « psychologisme » en 1828. Revue d'Histoire des Sciences 2:197-212.
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  22. John Henry Bridges (1883). Comte: The Successor of Aristotle and St. Paul, a Discourse.
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  23. John Henry Bridges (1866). The Unity of Comte's Life and Doctrine, a Reply to Strictures on Comte's Later Writings, Addressed to J. S. Mill.
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  24. L. Lévy Bruhl (1989). Ce qui est vivant, ce qui est mort dans la philosophie d'Auguste Comte (1935). Revue Philosophique de la France Et de l'Etranger 4:479-480.
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1 — 50 / 249