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  1. Andrea Altobrando (2014). Some Remarks on Hegel’s Philosophy of Subjective Spirit. Hegel-Jahrbuch 2014 (1).
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  2. Charles Andler (1924). Nietzsche, Et le Transformisme Intellectualiste: La Philosophie de Sa Période Française. Journal of Philosophy 21 (6):163-165.
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  3. Keith Ansell-Pearson (2012). REVIEWS-Malcolm Bull, Anti-Nietzsche. Radical Philosophy 175:53.
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  4. Joseph Arel (2013). Intimacy and the Possibility for Self-Knowledge in Hegel's Dialectic of Recognition. Idealistic Studies 43 (3):133-152.
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  5. Héctor Oscar Arrese Igor (2011). Acerca de la influencia de la teoría del Estado de Johann G. Fichte en la ética de Hermann Cohen. Dianoia 56 (66):141-164.
    En este trabajo intento mostrar que existen diferencias importantes entre las concepciones del Estado de Hermann Cohen y de Johann Gottlieb Fichte. Por lo tanto, concluyo que la tesis de la influencia de la filosofía fichteana en la teoría de Cohen es problemática. In this paper I try to show that there are important differences between Hermann Cohen's and Johann Gottlieb Fichte's conceptions of the state. Therefore I conclude that the thesis of the influence of the Fichtean philosophy upon Cohen's (...)
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  6. Babette E. Babich & R. S. Cohen (1999). Nietzsche and the Sciences.
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  7. Thomas Stockham Baker (1907). Ontemporary Criticism of Friedrich Nietzsche. [REVIEW] Journal of Philosophy 4 (15):406.
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  8. C. M. Bakewell (1899). The Teachings of F. Nietzsche. Philosophical Review 8:543.
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  9. Dominic J. Balestra (1979). "Scientific Materialism in Nineteenth Century Germany," by Frederick Gregory. Modern Schoolman 56 (3):289-290.
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  10. Erik C. Banks (2013). Extension and Measurement: A Constructivist Program From Leibniz to Grassmann. Studies in History and Philosophy of Science Part A 44 (1):20-31.
    Extension is probably the most general natural property. Is it a fundamental property? Leibniz claimed the answer was no, and that the structureless intuition of extension concealed more fundamental properties and relations. This paper follows Leibniz's program through Herbart and Riemann to Grassmann and uses Grassmann's algebra of points to build up levels of extensions algebraically. Finally, the connection between extension and measurement is considered.
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  11. Alain Beaulieu (2002). Nietzsche. Dialogue 41 (2):395-395.
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  12. Frederick C. Beiser (2005). Schiller as Philosopher: A Re-Examination. Oxford University Press.
    Fred Beiser, renowned as one of the world's leading historians of German philosophy, presents a brilliant new study of Friedrich von Schiller (1759-1805), rehabilitating him as a philosopher worthy of serious attention. Beiser shows, in particular, that Schiller's engagement with Kant is far more subtle and rewarding than is often portrayed. Promising to be a landmark in the study of German thought, Schiller as Philosopher will be compulsory reading for any philosopher, historian, or literary scholar engaged with the key developments (...)
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  13. Montserrat Iglesias Berzal (2008). Macbeth Lady Macbeth, de William Shakespeare. Critica 58 (955):90.
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  14. Bernard Bolzano (1973). Theory of Science. Boston,D. Reidel Pub. Co..
    EDITOR'S INTRODUCTION Throughout his life Bolzano's interest was divided between ethics and mathematics, between his will to reform the religion of the ...
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  15. Robert Brandom (2013). From German Idealism to American Pragmatism – and Back. In Margit Ruffing, Claudio La Rocca, Alfredo Ferrarin & Stefano Bacin (eds.), Kant Und Die Philosophie in Weltbürgerlicher Absicht: Akten des Xi. Kant-Kongresses 2010. De Gruyter. 107-126.
    Developments over the past four decades have secured Immanuel Kant’s status as being for contemporary philosophers what the sea was for Swinburne: the great, gray mother of us all. And Kant mattered as much for the classical American pragmatists as he does for us today. But we look back at that sepia-toned age across an extended period during which Anglophone philosophy largely wrote Kant out of its canon. The founding ideology of Bertrand Russell and G.E. Moore, articulating the rationale and (...)
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  16. Hans-Jürg Braun (1972). Die Religionsphilosophie Ludwig Feuerbachs. Stuttgart-Bad Cannstatt,F. Frommann.
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  17. Daniel Breazeale (1983). Aground on the Ground of Values: Friedrich Nietzsche. Analecta Husserliana 15:335.
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  18. Clark Butler, Freud and the Dialectical Method.
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  19. Clark Butler, Review of the Book Hegel and the Human Spirit A Translation of the Jena Lectures on the Philosophy of Spirit (1805–06) with Commentary by Leo Rauch. [REVIEW]
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  20. Clark Butler, The Dialectical Hermeneutic Method.
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  21. Encarnación Ruiz Callejón (2012). F. Nietzsche y N. Mahfuz: La "II Intempestiva" En Clave Transcultural. Revista Portuguesa de Filosofia 68 (3):521-546.
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  22. Laura A. Canis (1998). Friedrich Nietzsche, Daybreak: Thoughts on the Prejudices of Morality Reviewed By. Philosophy in Review 18 (6):434-436.
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  23. C. Cesa (1983). British-Studies on Hegel. Giornale Critico Della Filosofia Italiana 3 (2):252-253.
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  24. C. Cesa (1983). Writings on Hegel. Giornale Critico Della Filosofia Italiana 3 (2):245-246.
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  25. F. Chiereghin (1989). The Logical and Metaphysical Foundations of the Distinction Between the State of the Free and the Society of Labor in the Early Jena Writings of Hegel. Verifiche: Rivista Trimestrale di Scienze Umane 18 (4):421-442.
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  26. Arkadiusz Chrudzimski (2001). Intentionalitätstheorie beim frühen Brentano. Kluwer.
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  27. John P. Clark (1976). Max Stirner's Egoism. Freedom Press.
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  28. João Constâncio (2013). On Nietzsche’s Conception of Philosophy in Beyond Good and Evil: Reassessing Schopenhauer’s Relevance. In Axel Pichler & Marcus Andreas Born (eds.), Texturen des Denkens: Nietzsches Inszenierung der Philosophie in "Jenseits von Gut Und Böse". De Gruyter. 145-164.
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  29. Alberto Constante (2005). Nietzsche: la invocación de la mentira. A Parte Rei: Revista de Filosofía 41:2.
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  30. Maurice Campbell Cornforth (1950). Science Vs. Idealism: In Defence of Philosophy, Against Positivism and Pragmatism. London, Lawrence & Wishart.
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  31. R. Cristi (2003). Foundations of Hegel's Social Theory. By Frederick Neuhouser. The European Legacy 8 (2):228-229.
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  32. Stephen Crites & American Academy of Religion (1972). In the Twilight of Christendom Hegel Vs. Kierkegaard on Faith and History. American Academy of Religion.
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  33. Richard Crouter (2005). Friedrich Schleiermacher: Between Enlightenment and Romanticism. Cambridge University Press.
    Friedrich Schleiermacher's groundbreaking work in theology and philosophy was forged in the cultural ferment of Berlin at the convergence of the Enlightenment and Romanticism. The three sections of this book include illuminating sketches of Schleiermacher's relationship to contemporaries, his work as a public theologian, as well as the formation and impact of his two most famous books, On Religion and The Christian Faith. Richard Crouter's essays examine the theologian's stance regarding the status of doctrine, church and political authority, and the (...)
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  34. Juan Cruz Cruz (1990). "Sobria ebrietas": Nietzsche y las perplejidades del espíritu. Anuario Filosófico 23 (2):29-50.
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  35. Germán Cano Cuenca (2000). Nietzsche y El Cuidado de la Libertad. Logos 33:153-200.
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  36. Maria Helena Lisboa da Cunha (1995). Nietzsche e a Literatura. Princípios 2 (2):108-119.
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  37. Jane Veronica Curran, Christophe Fricker & Friedrich Schiller (eds.) (2005). Schiller's "on Grace and Dignity" in its Cultural Context: Essays and a New Translation. Camden House.
    This is the first English scholarly edition of this pivotal essay, accompanied by the first comprehensive commentary on it.
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  38. Maria Helena Lisboa da Cunha (2010). Nietzsche e a Literatura. Princípios 2 (2):108-119.
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  39. Morten Langfeldt Dahlback (2014). Did Hegel Have a Theory of Recognition? Hegel-Jahrbuch 2014 (1).
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  40. L. Dalessandro (1986). Hegelians of Naples and Hegelians of Berlin. Giornale Critico Della Filosofia Italiana 6 (3):455-457.
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  41. Leonard Darwin (1939). Friedrich Wilhelm Schallmeyer: 1857-1919: A Pioneer in Eugenics. The Eugenics Review 31 (1):33.
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  42. Joseph W. Dauben (1977). Georg Cantor and Pope Leo XIII: Mathematics, Theology, and the Infinite. Journal of the History of Ideas 38 (1):85-108.
  43. Vânia Dutra de Azeredo (2009). Conciliación de los opuestos: el nacimiento de la Tragedia en Nietzsche. Utopía y Praxis Latinoamericana 14 (47):115-126.
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  44. Víctor Alba de la Vega (2002). Oír a Nietzsche -la mujer. Revista de Filosofía de la Universidad de Costa Rica 40 (101):113-126.
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  45. Katerina Deligiorgi (1994). Recognition: Fichte and Hegel on the Other. [REVIEW] Radical Philosophy 67.
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  46. Olivier Depré (1987). Joseph C. Flay, Hegel's Quest for Certainty. Revue Philosophique De Louvain 85 (67):412-413.
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  47. John Dewey (1942/1970). German Philosophy and Politics. Freeport, N.Y.,Books for Libraries Press.
    Introduction: The one-world of Hitler's socialism.--German philosophy: the two worlds.--German moral and political philosophy.--The Germanic philosophy of history.
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  48. Elvira Burgos Díaz (2002). A propósito de las misoginia de Nietzsche. Laguna 10:133-156.
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  49. Andreas Dorschel (2012). Einführung zu den Schriften [Richard Wagners]. In Laurenz Lütteken (ed.), Wagner Handbuch. Bärenreiter. 110-117.
    In his writings, Richard Wagner imagines art as something natural. This paradox was only befitting for Wagner’s contradictory historical stance: that of an eminently modern artist loathing the modern world. For him, nature served as a yardstick apt to find the modern world deficient on all counts. But how can something ahistorical, nature, be used to judge a historical phenomenon, modernity? To arrive at the verdict Wagner was keen on, he had to fill his concept of nature with historical content (...)
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  50. K. R. Dove (1973). Review of Henry S. Harris, Hegel's Development. Toward the Sunlight. 1770–1801. [REVIEW] Hegel-Studien 8:8.
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1 — 50 / 14003