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  1. Stacey Elizabeth Ake (1997). Some Ideas Concerning Kierkegaard’s Semiotics: A Guess at the Riddle Found in Practice in Christianity. Kierkegaard Studies Yearbook 1997:169-186.
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  2. Valia Allori (2009). Book Review of "The Kantian Legacy in Nineteenth-Century Science" by M. Friedman and A. Nordmann. [REVIEW] Journal of the History of Philosophy 47 (3):pp. 478-479.
    Book review of "The Kantian legacy in the Nineteenth -Century Science,'' M. Friedman, and A. Nordmann.
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  3. Valia Allori (2009). The Kantian Legacy in Nineteenth-Century Science (Review). Journal of the History of Philosophy 47 (3):478-479.
    The book originates from an international conference held in November 2000 at the Dibner Institute for the History of Science and Technology at MIT. The main conviction of the authors is that not only the development of modern mathematics, foundations of mathematics, and mathematical logic, but also the development of modern scientific thought can be better understood as an evolution from Kant. The main reason for focusing on the nineteenth century is that this will allow us to set aside the (...)
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  4. Paul St Amour, Kierkegaard and Lonergan on the Prospect of Cognitional-Existential Integration. Lonergan Workshop 18:1-62.
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  5. Barbara Anderson (1976). Kierkegaard: A Fiction. Philosophy and Phenomenological Research 36 (3):437-438.
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  6. Leslie Armour (1986). Robert S. Cohen, Richard M. Martin and Merold Westphal, Eds., Studies in the Philosophy of JN Findlay Reviewed By. Philosophy in Review 6 (5):201-203.
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  7. Forrest E. Baird & Walter Arnold Kaufmann (2000). Nineteenth-Century Philosophy.
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  8. Thomas Baldwin (2007). The Humanism Debate. In Brian Leiter & Michael Rosen (eds.), The Oxford Handbook of Continental Philosophy. Oxford University Press
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  9. Josef Barwirsch (1965). Von Marx über Nietzsche zu Othmar Spann. Zur 15. Wiederkehr des Todestages von O. Spann. Zeitschrift für Philosophische Forschung 19 (4):692 - 702.
  10. Frederick Beiser (2007). Historicism. In Brian Leiter & Michael Rosen (eds.), The Oxford Handbook of Continental Philosophy. Oxford University Press
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  11. Shmuel Hugo Bergman (1991). Dialogical Philosophy From Kierkegaard to Buber. State University of New York Press.
    The thinkers presented in these lectures by Bergman represent a radical departure from objectivism and subjectivism.
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  12. Conrad Bonifazi (1953). Christendom Attacked a Comparison of Kierkegaard and Nietzsche. Rockliff.
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  13. Niels Bruun & Finn Jensen (2009). Kierkegaard's Donations to the Library of the Scandinavian Society in Rome. Kierkegaard Studies Yearbook:601-610.
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  14. Gitte Butin (2000). Abraham - Knight of Faith or Counterfeit?: Abraham Figures in Kierkegaard, Derrida, and Kafka. Kierkegaardiana 21.
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  15. Maurice Carignan (1986). Jeremy Walker, Kierkegaard: The Descent Into God Reviewed By. Philosophy in Review 6 (1):44-46.
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  16. Maurice Carignan (1986). Jeremy Walker, Kierkegaard: The Descent Into God. [REVIEW] Philosophy in Review 6:44-46.
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  17. Maurice Carignan (1981). L'éternel comme tiers synthétisant chez Kierkegaard. Philosophiques 8 (1):75-92.
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  18. Mark Cauchi (2013). Happy Birthday to Kierkegaard! The Work of Celebrating the Coming Into Existence of One Who Is Dead. The European Legacy 18 (7):1-14.
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  19. G. K. Chesterton (2008). Antichrist, or the Reunion of Christendom. The Chesterton Review 34 (1/2):33-34.
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  20. Roderick M. Chisholm (1991). Bernard Bolzano's Philosophy of Mind. Philosophical Topics 19 (2):205-214.
  21. A. G. Chloros (1955). Legal Proof: A Postscript. Revue Internationale de Philosophie 9 (31):145-148.
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  22. Hieronim Chojnacki (2001). Kierkegaard in Poland Since 1965. Kierkegaard Studies Yearbook 2001 (1):341-350.
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  23. Moral Code (2005). Perestroika in Christendom. In Nicholas Capaldi (ed.), Business and Religion: A Clash of Civilizations? M & M Scrivener Press 144.
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  24. James Daniel Collins (1984). Chapter Seven. Becoming a Christian in Christendom. In The Mind of Kierkegaard. Princeton University Press 208-240.
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  25. Adrian Cussins (2003). Postscript: Experience, Thought, and Activity (2002). In York H. Gunther (ed.), Essays on Nonconceptual Content. MIT Press
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  26. Carlos Alberto Medino da Rocha (2012). A construção da educação como cuidado de si em Kierkegaard. Cadernos Do Pet Filosofia 3 (6):79-84.
    O presente trabalho procura refletir sobre o processo de construção da educação como uma “educação da interioridade” que parte de uma concepção do cuidado de si, a partir do viés do pensamento filosófico do dinamarquês Sören Kierkegaard. Num primeiro momento, aponto paro o seu conceito de existencialismo, que versa a construção de um indivíduo singular, voltado para sua existência individual; e, num segundo momento, apresento, ainda, que de forma breve, a relação entre o mestre e o discípulo marcada na obra (...)
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  27. Robert Lewis Dabney (1887). The Sensualistic Philosophy of the Nineteenth Century, Considered. Anson D.F. Randolph.
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  28. Kees de Pater (2008). '... Doorzoekt Die Ijvrig En Bestendig': Christendom En Natuurwetenschap in Historisch Perspectief. Philosophia Reformata 73 (1):5-18.
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  29. O. Dekens (1998). Initiation Into Unhappy Life. The Impossibility of Forgiveness in the Works of Kant and Kierkegaard. Revue Philosophique De Louvain 96 (4):581-597.
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  30. Penelope Deutscher (2004). The Descent of Man and the Evolution of Woman. Hypatia 19 (2):35-55.
    : This paper addresses the appropriation of theories of evolution by nineteenth-century feminists, focusing on the critical response to Darwin's The Descent of Man by Eliza Burt Gamble (The Evolution of Woman, 1893) and Antoinette Brown Blackwell (The Sexes Throughout Nature, 1875) and Charlotte Perkins Gilman's social evolutionism. For Gilman, evolutionism was a revolutionary resource for feminism, one of its greatest hopes. Gamble and Blackwell revisit Darwin's data with the aim of locating, amidst his ostensive conclusions to the contrary, his (...)
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  31. Patricia Carina Dip (2002). La Crisis de Los Valores Cristianos En El Siglo XIX: Kierkegaard y Nietzsche. Universitas Philosophica 38:191-204.
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  32. Lan M. Duckles (2005). Kierkegaard's Irrationalism. Southwest Philosophy Review 21 (2):37-51.
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  33. Louis Dupré (1956). La Dialectique de l'Acte de Foi Chez Soeren Kierkegaard. Revue Philosophique De Louvain 54 (43):418-455.
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  34. A. R. E. (1967). Philosophy of Recent Times, Volume I: Readings in Nineteenth-Century Philosophy. [REVIEW] Review of Metaphysics 20 (4):744-744.
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  35. C. Evans (1987). Louis Mackey, Points of View: Readings of Kierkegaard. [REVIEW] Philosophy in Review 7:359-361.
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  36. C. Stephen Evans (1978). Subjectivity and Religious Belief an Historical, Critical Study. Monograph Collection (Matt - Pseudo).
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  37. Charles Stephen Evans (1974). Subjective Justifications of Religious Belief: A Comparative Study of Kant, Kierkegaard, and James. Dissertation, Yale University
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  38. Carlos Vaz Ferreira (1967). Tres Filósofos de la Vida — Nietzsche, James, Unamuno. Revista Portuguesa de Filosofia 23 (4):510-510.
  39. Menachem Fisch (1994). ‘The Emergency Which Has Arrived’: The Problematic History of Nineteenth-Century British Algebra – a Programmatic Outline. British Journal for the History of Science 27 (3):247-276.
    More than any other aspect of the Second Scientific Revolution, the remarkable revitalization or British mathematics and mathematical physics during the first half of the nineteenth century is perhaps the most deserving of the name. While the newly constituted sciences of biology and geology were undergoing their first revolution, as it were, the reform of British mathematics was truly and self-consciously the story of a second coming of age. ‘Discovered by Fermat, cocinnated and rendered analytical by Newton, and enriched by (...)
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  40. E. Fromm (1993). Infantilization and Despair Masquerading as Radicalism. Theory, Culture and Society 10 (2):197-206.
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  41. Paul T. Fuhrmann (1964). The Philosophy of Charles Secretan 1815-1895. Journal of the History of Philosophy 2 (1):77-81.
  42. Joakim Garff & K. Brian Söderquist (2006). Andersen, Kierkegaard – and the Deconstructed Bildungsroman. Kierkegaard Studies Yearbook 2006 (1):83-99.
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  43. Jerome I. Gellman (2003). Abraham! Abraham! Kierkegaard and the Hasidim on the Binding of Isaac. Monograph Collection (Matt - Pseudo).
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  44. James Giles (2011). Kierkegaard on Faith and Love. British Journal for the History of Philosophy 19 (5):1004-1008.
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  45. Dorothea Glöckner (1996). »Die Glückliche Liebe«. Søren Kierkegaards Spezifisches Verständnis Der Wiederholung Als Zugang Zu Seinem Versöhnungsdenken. Kierkegaard Studies Yearbook 1996:240-254.
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  46. Aleksandra Golubović (2009). Practice in Christianity. Kierkegaard's Contribution in Interpreting Religion of Christianity. Filozofska Istrazivanja 28 (4):857-868.
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  47. Todd Gooch (2006). Max Stirner and the Apotheosis of the Corporeal Ego. The Owl of Minerva 37 (2):159-190.
    This paper clarifies Stirner’s relationship to his Left Hegelian contemporaries, Ludwig Feuerbch and Bruno Bauer, by showing how, in The Ego and Its Own, Stirner sought to exploit a fundamental contradiction that he perceived in the humanisitc atheism of Feuerbach and Bauer, and thereby to complete the critique of religious consciousness initiated by them. After having reconstructed Stirner’s position in relation to those of his contemporaries, the paper goes on to identify a significant weakness in it, and to identify resources (...)
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  48. Pietro Gori & Antonio Cardiello (forthcoming). Nietzsche's and Pessoa's Psychological Fictionalism. Pessoa Plural 10.
    In a note to G.R.S. Mead’s "Quests Old and New", where he found a section devoted to Hans Vaihinger’s main ideas, Fernando Pessoa reflects on the consequences of the fictionalist approach to both our perception of the I and the value of consciousness. These questions correspond to some statements that we find in Nietzsche’s writings, which in particular Vaihinger refers to in his Die Philosophie des Als-ob. Our aim is thus to compare Nietzsche’s and Pessoa’s view of the I and (...)
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  49. Keren Gorodeisky (2016). 19th Century Romantic Aesthetics. Stanford Encyclopedia of Philosophy.
    The entry aims to explain a core feature of otherwise different variants of romanticism: the commitment to “the primacy of aesthetics.” This commitment is often expressed by the claim that the “aesthetic”—most broadly that which concerns beauty and art—should permeate and shape human life. The entry proposes that this romantic imperative should be understood as a structural or formal demand. On that reading, the romantic imperative requires that we model our epistemological, metaphysical, ethical, political, social and scientific pursuits according to (...)
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  50. Moshe Goultschin (2011). Bracketing Irony: Schleiermacher's Heterochrony. Analecta Hermeneutica 3.
1 — 50 / 2892