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  1. Aboulafia (1982). Finitude and Self Overcoming (On Hegel and Nietzsche). Dialogos 39 (39):53.
  2. Vishwa Adluri & Joydeep Bagchee (2014). The Nay Science: A History of German Indology. OUP Usa.
    In The Nay Science, Vishwa Adluri and Joydeep Bagchee undertake a careful and rigorous hermeneutical approach to nearly two centuries of German philological scholarship on the Mahabharata and the Bhagavad Gita.
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  3. Joseph Agassi (1978). Knowledge and Error. [REVIEW] Philosophia 8 (2-3):485-496.
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  4. Karl Ameriks (2004). On Beiser's German Idealism. Inquiry 47 (1):86 – 98.
  5. R. Lanier Anderson (2005). Neo-Kantianism and the Roots of Anti-Psychologism. British Journal for the History of Philosophy 13 (2):287 – 323.
  6. Gary Banham (2003). Kant and German Idealisms. British Journal for the History of Philosophy 11 (2):333 – 339.
    This review article responds to a biography of Fichte and a collection of essays on German Idealism stressing the plurality of types of idealism that were presented at the close of the 18th and the beginning of the 19th century.
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  7. Frederick C. Beiser (2011). The German Historicist Tradition. Oxford University Press.
    This is the first full study in English of the German historicist tradition. Frederick C. Beiser surveys the major German thinkers on history from the middle of the eighteenth century until the early twentieth century, providing an introduction to each thinker and the main issues in interpreting and appraising his thought. The volume offers new interpretations of well-known philosophers such as Johann Gottfried Herder and Max Weber, and introduces others who are scarcely known at all, including J. A. Chladenius, Justus (...)
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  8. Alessandro Bertinetto (2002). "La vida es el absoluto". Materiali sulla relazione fra la Lebenslehre di Fichte e il raciovitalismo di Ortega. / Material sobre la relacion entre el Lebenslehre de Fichte y el raciovitalismo de Ortega / “Life is the Absolute“: Material on the Relationship Between Fichte's Concept of Lebenslehre and Ortega’s Concept of Raciovitalism. Rivista di Storia Della Filosofia 57 (3):469-488.
  9. Myriam Bienenstock (1992). Rosenzweig's Hegel. The Owl of Minerva 23 (2):177-182.
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  10. Roland Boer, Karl Marx and Friedrich Engels.
    Karl Marx and Friedrich Engels were born within two years of each other, Marx 1818 in Trier and Engels in 1820 in Barmen (Wuppertal). While Marx received a formal education, obtaining a doctorate from the Friedrich Wilhelm IV University in Berlin, Engels was largely self-taught, since his father put him to work in the family business the moment he matriculated from the gymnasium at the age of seventeen. Although Marx was the deeper thinker of the two, Engels was by far (...)
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  11. Daniel Breazeale (1989). Lange, Nietzsche, and Stack. International Studies in Philosophy 21 (2):91-103.
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  12. Francesca Brencio (2014). Foundation and Poetry. Heidegger as a Reader of Hölderlin. Studia Philosophiae Christianae 1 (1).
    Around 1930, Martin Heidegger approached Hölderlin’s poetry, welcoming his solicitations and hints in order to redeem the experience of the usage of language after the linguistic interruption of Being and Time that showed him the poverty of metaphysical language. Linguistic poverty is closely linked to metaphysical poverty and to the historical and destiny-related impossibility to grasp Being. From the 1930s onwards, the issue concerning the sense of Being becomes for Heidegger an issue concerning the sense of language. Heidegger appears to (...)
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  13. G. Anthony Bruno (2015). Epistemic Reciprocity in Schelling's Late Return to Kant. In Pablo Muchnik (ed.), Rethinking Kant (volume 4). Cambridge Scholars Publishing
    In his 1841-2 Berlin lectures, Schelling critiques German idealism’s negative method of regressing from existence to its first principle, which is supposed to be intelligible without remainder. He sees existence as precisely its remainder since there could be nothing that exists. To solve this, Schelling enlists the positive method of progressing from the fact of existence to a proof of this principle’s reality. Since this proof faces the absurdity that there is anything rather than nothing, he concludes that this fact’s (...)
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  14. Paolo Diego Bubbio (2009). Solger's Notion of Sacrifice as Double Negation. Heythrop Journal 50 (2):206-214.
    The aim of the paper is to clarify the theoretical core of Solger's thought, the foundation for his aesthetics. I first analyze Solger's dialectic of double negation. Secondly I focus on Solger's gnoseology, which is orientated toward grasping the equilibrium between the Infinite (God) and the finite (world) consisting in this double negation. Lastly I investigate the notion of sacrifice, connecting it with Solger's ironic dialectic and showing its relevance to a complete understanding of his thought.
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  15. Paola Cantù, Bolzano Versus Kant: Mathematics as a Scientia Universalis. Philosophical Papers Dedicated to Kevin Mulligan.
    The paper discusses some changes in Bolzano's definition of mathematics attested in several quotations from the Beyträge, Wissenschaftslehre and Grössenlehre: is mathematics a theory of forms or a theory of quantities? Several issues that are maintained throughout Bolzano's works are distinguished from others that were accepted in the Beyträge and abandoned in the Grössenlehre. Changes are interpreted as a consequence of the new logical theory of truth introduced in the Wissenschaftslehre, but also as a consequence of the overcome of Kant's (...)
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  16. Ernst Cassirer (2005). Hermann Cohen and the Renewal of Kantian Philosophy. Angelaki 10 (1):95 – 108.
    (2005). Hermann Cohen and the Renewal of Kantian philosophy2. Angelaki: Vol. 10, continental philosophy and the sciences the german traditionissue editor: damian veal, pp. 95-108.
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  17. Ernst Cassirer & Lydia Patton (2005). Hermann Cohen and the Renewal of Kantian Philosophy. Angelaki 10 (1):95-108.
    The three works dedicated to securing the foundation of Kantian doctrine are linked inextricably to Hermann Cohen's philosophical life's work. For as much as Cohen distanced himself from Kant's conclusions on individual points in building his own system, the methodological consciousness that inspired all of Cohen's individual achievements certainly first achieved clarity and maturity in his scientific, comprehensive analysis of Kant's fundamental works.
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  18. Marco Cavallaro (2013). Der Beitrag der Phänomenologie Edmund Husserls zur Debatte über die Fundierung der Geisteswissenschaften. Phänomenologische Forschungen:77-93.
    Dieser Aufsatz möchte den Beitrag der Phänomenologie Edmund Husserls zur Debatte über die Fundierung der Geisteswissenschaft in groben Zügen enthüllen. Zunächst wird eine schematische Zusammenfassung der aus der deutschen Philosophie des 19. Jahrhunderts stammenden Debatte über die Fundierung der Geisteswissenschaften dargeboten. Dies soll dazu dienen, den philosophisch-historischen Hintergrund, in den Husserls Denkmotiv über die Beziehung zwischen Phänomenologie und Geisteswissenschaften eingebunden ist, zu begreifen. Danach wird Husserls Beitrag in dieser Debatte abgewägt, wobei im Besonderen die neuen Begriffe und Denkmotive, die von (...)
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  19. Andrew Chignell (2008). On Going Back to Kant. Philosophical Forum 39 (2):109-124.
    A broad overview of the NeoKantian movement in Germany, written as an introduction to a series of essays about that movement. -/- .
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  20. Andrew Chignell & Peter Gilgen (2013). Neo-Kantianism in Contemporary Philosophy. [REVIEW] Notre Dame Philosophical Reviews.
    A review of a volume on Neo-Kantianism edited by Rudolf Makkreel and Sebastian Luft. -/- .
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  21. Hermann Cohen (2004). Ethics of Maimonides. University of Wisconsin Press.
    Almut Sh. Bruckstein provides the first English translation and her own extensive commentary on this landmark 1908 work, which inspired readings of medieval and ...
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  22. Steven Crowell (1983). Fichte, Marx, and the German Philosophical Tradition. International Philosophical Quarterly 23 (3):338-340.
  23. Gabriel Ferreira da Silva (2015). “The Philosophical Thesis of the Identity of Thinking and Being is Just the Opposite of What It Seems to Be.” Kierkegaard on the Relations Between Being and Thought. Kierkegaard Studies Yearbook 20 (1):13-30.
    Kierkegaard is often regarded as an opponent of metaphysics per se. However, he not only implicitly espouses metaphysical positions, but also his understanding of existence rests upon an explicit metaphysical differentiation between being qua actuality and being qua thought, which results in a difference between actuality (Virkelighed) and reality (Realitet). I begin by analyzing an apparent contradiction between two of Kierkegaard’s statements on the relations between being and thought, which leads me both to inquire into that distinction and to retrace (...)
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  24. Gabriel Ferreira da Silva, "Pós-Escrito" como "Problemas Lógicos": Kierkegaard e a Questão Lógica no século XIX. Filosofia Alemã - de Marx a Nietzsche.
  25. Jerzy Dadaczyński (2008). Bernard Bolzano i idea logicyzmu. Ruch Filozoficzny 2 (2).
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  26. Christian Damböck, Statistischer Anhang zu "Deutscher Empirismus".
    Die hier zusammengefassten statistischen Daten waren ursprünglich als Teil meiner Habilitationsschrift "〈Deutscher Empirismus〉. Studien zur Philosophie im deutschsprachigen Raum 1830-1930" (erscheint 2016 oder 2017 bei Springer) gedacht. In der Endfassung des Manuskripts wurden diese Daten jedoch nicht mehr im Detail aufgenommen, weil sich herausgestellt hat, dass eine plausible Interpretation dieses Materials den Rahmen meiner Arbeit bei weitem sprengen und umfangreiche zusätzliche Recherchen erfordern würde. Dieses Dokument versteht sich als Skizze zu einer in Zukunft noch zu schreibenden Arbeit zur Universitätsstatistik und (...)
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  27. Herbert De Vriese & Guido Vanheeswijck (2006). Defining a Context for Otto Friedrich Gruppe's 'Revolution' in Nineteenth-Century Philosophy. British Journal for the History of Philosophy 14 (3):489 – 511.
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  28. Andreas Dorschel (1993). Wilhelm Müllers ‘Die Winterreise’ und die Erlösungsversprechen der Romantik. The German Quarterly 66 (4):467-476.
    Wilhelm Müller's lyric cycle "Die Winterreise", superficially the depiction of the end of an unhappy erotic relationship, can be interpreted as a negation of the promises of deliverance which, during the early Romantic period, were associated with the spheres of dreams, death, nature, contemplation, and love. Even art, Müller's own medium, seems susceptible to this negation.
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  29. Scott Edgar, Hermann Cohen's Principle of the Infinitesimal Method and its History: A Rationalist Interpretation.
    This paper defends a Leibnizian rationalist interpretation of Hermann Cohen’s Principle of the Infinitesimal Method and its History (1883). The first half of the paper identifies Cohen’s various different philosophical aims in the PIM. It argues that they are unified by the fact that Cohen’s arguments for addressing those aims all depend on a single shared premise. That linchpin premise is the claim that mathematical natural science can represent individual objects only if it also represents infinitesimal magnitudes. The second half (...)
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  30. Scott Edgar (2015). The Physiology of the Sense Organs and Early Neo-Kantian Conceptions of Objectivity: Helmholtz, Lange, Liebmann. In Flavia Padovani, Alan Richardson & Jonathan Y. Tsou (eds.), Objectivity in Science: Approaches to Historical Epistemology. Boston Studies in Philosophy and History of Science. Springer
    The physiologist Johannes Müller’s doctrine of specific nerve energies had a decisive influence on neo-Kantian conceptions of the objectivity of knowledge in the 1850s - 1870s. In the first half of the nineteenth century, Müller amassed a body of experimental evidence to support his doctrine, according to which the character of our sensations is determined by the structures of our own sensory nerves, and not by the external objects that cause the sensations. Neo-Kantians such as Hermann von Helmholtz, F.A. (...), and Otto Liebmann took Müller’s doctrine to have far-reaching consequences for their epistemologies. Over the course of the 1850s - 1870s, these three neo-Kantians, each in his own way, argued that reflection on Müller’s doctrine ruled out a certain conception of the objectivity of knowledge. It ruled out the view that knowledge is objective in virtue of affording us information about objects in a mind-independent external world. -/- This paper traces how Helmholtz, Lange, and Liebmann developed their arguments for this view, and how each developed his own alternative conception of objectivity, according to which objectivity has nothing to do with a mind-independent world. Finally, the paper concludes by considering why these arguments modelled on Müller’s doctrine would have been so powerful against rival post-Hegelian conceptions of objectivity, especially those of scientific materialists like Ludwig Büchner. (shrink)
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  31. Scott Edgar (2015). Intersubjectivity and Physical Laws in Post-Kantian Theory of Knowledge Natorp and Cassirer. In Sebastian Luft & J. Tyler Friedman (eds.), The Philosophy of Ernst Cassirer: A Novel Assessment. De Gruyter 141-162.
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  32. Scott Edgar (2015). The Genesis of Neo-Kantianism: 1796–1880. [REVIEW] British Journal for the History of Philosophy 23 (5):1009-1012.
  33. Scott Edgar (2013). The Limits of Experience and Explanation: F. A. Lange and Ernst Mach on Things in Themselves. British Journal for the History of Philosophy 21 (1):100-121.
    In the middle of the nineteenth century, advances in experimental psychology and the physiology of the sense organs inspired so-called "Back to Kant" Neo-Kantians to articulate robustly psychologistic visions of Kantian epistemology. But their accounts of the thing in itself were fraught with deep tension: they wanted to conceive of things in themselves as the causes of our sensations, while their own accounts of causal inference ruled that claim out. This paper diagnoses the source of that problem in views of (...)
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  34. Scott Edgar (2010). Hermann Cohen. Stanford Encyclopedia of Philosophy.
  35. Uljana Feest (2014). The Continuing Relevance of 19th-Century Philosophy of Psychology: Brentano and the Autonomy of Psychological Methods. In M. C. Galavotti & F. Stadler (eds.), New Directions in the Philosophy of Science, The Philosophy of Science in a European Perspective 5. Springer. Springer 693-709.
    This paper provides an analysis of Franz Brentano’s thesis that psychology employs a distinctive method, which sets it apart from physiology. The aim of the paper is two-fold: First, I situate Brentano’s thesis (and the broader metaphysical system that underwrites it) within the context of specific debates about the nature and status of psychology, arguing that we regard him as engaging in a form of boundary work. Second, I explore the relevance of Brentano’s considerations to more recent debates (...)
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  36. Uljana Feest (2010). “Historical Perspectives on Erklären and Verstehen: Introduction”. In Historical Perspectives on Erklären and Verstehen.
    The conceptual pair of "Erklären" and "Verstehen" (explanation and understanding) has been an object of philosophical and methodological debates for well over a century. Discussions – to this day – are centered around the question of whether certain objects or issues, such as those dealing with humans or society, require a special approach, different from that of the physical sciences. In the course of such philosophical discussions, we frequently find references to historical predecessors, such as Dilthey’s discussion of the relationship (...)
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  37. Enrique Ferrari Nieto (2010). Filósofos alemanes en la circunstancia de Ortega: referencias en busca de un espacio propio / German Philosophers in Ortega’s Circumstance: References in Search of a Proper Space. Endoxa (25):267-278.
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  38. Hector Ferreiro (2012). La Teoría Hegeliana de la Imaginación. Estudios Hegelianos 1:16-29.
    In the process of knowledge imagination is, according to Hegel, the point where the human mind dissociates the object into two different contents - i.e. the thing of the external world and the internal content of the mind -, so that both versions of the object must corroborate each other in the way of a synthesis of heterogenous elements that only in their collation recognizes their identity. Comprehension sublates this dualism, and, by doing that, it sublates also the empiricist approach (...)
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  39. Hector Ferreiro (2011). El Lenguaje Como Elemento Inmanente Del Pensar y la Tesis Hegeliana de la Muerte Del Arte. Kalíope 7 (14):108-122.
    The main claim of Hegel´s System is that in its inner structure reality is consubstantial with subjective reason, so that, in spite of all its eventual contradictions, reality can be understood by the human mind. However, the process of knowledge of the rationality of reality is at the same time the process of self-knowledge of the rationality that defines as such the human mind. In this general process of knowledge-self-knowledge, the different artistic forms and the different periods of the History (...)
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  40. Richard Fincham (2005). Refuting Fichte with "Common Sense": Friedrich Immanuel Niethammer's Reception of The. Journal of the History of Philosophy 43 (3):301-324.
    Richard Fincham - Refuting Fichte with "Common Sense": Friedrich Immanuel Niethammer's Reception of the Wissenschaftslehre 1794/5 - Journal of the History of Philosophy 43:3 Journal of the History of Philosophy 43.3 301-324 Refuting Fichte with "Common Sense": Friedrich Immanuel Niethammer's Reception of the Wissenschaftslehre 1794/5 Richard Fincham Even a cursory comparison of Fichte's first published version of the Wissenschaftslehre of 1794/5 with Kant's critical works reveals a striking methodological difference. For, whereas Kant begins with the conditioned and ascends to the (...)
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  41. Gabriel Finkelstein (2013). Emil du Bois-Reymond: Neuroscience, Self, and Society in Nineteenth-Century Germany. The MIT Press.
    Du Bois-Reymond is the most important forgotten intellectual of the nineteenth century. My biography, now available from the MIT Press, received an Honorable Mention for History of Science, Medicine, and Technology at the 2013 PROSE Awards.
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  42. Erin E. Flynn (2009). Intellectual Intuition in Emerson and the Early German Romantics. Philosophical Forum 40 (3):367-389.
  43. Raul Fornet Betancourt (1984). América en el pensar filosófico europeo: tres momentos: Hegel, Keyserling, Ortega / American in European Philosophical thought: Three Moments: Hegel, Keyserling, Ortega. Cuadernos Salmantinos de Filosofía 11:529-539.
  44. Eckart Förster & Yitzhak Y. Melamed (eds.) (2012). Spinoza and German Idealism. Cambridge University Press.
    Machine generated contents note: 1. Rationality, idealism, monism, and beyond Michael Della Rocca; 2. Kant's idea of the unconditioned and Spinoza's the fourth antinomy and the ideal of pure reason Omri Boehm; 3. The question is whether a purely apparent person is possible Karl Ameriks; 4. Herder and Spinoza Michael Forster; 5. Goethe's Spinozism Eckart Förster; 6. Fichte on freedom: the Spinozistic background Allen Wood; 7. Fichte on the consciousness of Spinoza's God Johannes Haag; 8. Spinoza in Schelling's early conception (...)
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  45. Michael Forster & Kristin Gjesdal (eds.) (2015). Oxford Handbook of German Philosophy in the Nineteenth Century. Oxford University Press.
    This volume constitutes the first collective critical study of German philosophy in the nineteenth century. A team of leading experts explore the influential figures associated with the period--including Hegel, Kierkegaard, Nietzsche, and Frege--and provide fresh accounts of the philosophical movements and key debates with which they engaged.
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  46. Paul Franks (2005). All or Nothing: Systematicity, Transcendental Arguments, and Skepticism in German Idealism. Harvard University Press.
    In this work, the first overview of the German Idealism that is both conceptual and methodological, Paul W. Franks offers a philosophical reconstruction that is...
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  47. Bennett Gilbert, If I Were to Find a Photograph of Kierkegaard.
    Kierkegaard, subjectivity, practice of philosophy and the history of philosophy.
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  48. Pinna Giovanna (2005). Solgers Konzeption der Ironie. In L. de Vos (ed.), Die geschichtliche Bedeutung der Kunst und die Bestimmung der Künste. - Hegels Berliner Ästhetikvorlesungen im Kontext der Diskussion um die Grundlagen der Philosophischen Ästheti. Fink 325-336.
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  49. Kristin Gjesdal (2006). Hermeneutics and Philology: A Reconsideration of Gadamer's Critique of Schleiermacher. British Journal for the History of Philosophy 14 (1):133 – 156.
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  50. Russell B. Goodman (ed.) (1995). Pragmatism: A Contemporary Reader. Routledge.
    Russell Goodman examines the curious reemergence of pragmatism in a field dominated in the past decades by phenomenology, logic, positivism, and deconstruction. With contributions from major contemporary and classical thinkers such as Cornel West, Richard Rorty, Nancy Fraser, Charles Sanders Peirce, and Ralph Waldo Emerson Russell has gathered an impressive chorus of philosophical voices that reexamine the origins and complexities of neo-pragmatism. The contributors discuss the relationship between pragmatism and literary theory, phenomenology, existentialism, and the work of Ralph Waldo Emerson. (...)
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