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  1. [author unknown], .
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    20th Century Analytic Phil
     G. E. M. Anscombe
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  2. Madonna R. Adams (2005). The Concept of Work in Maria Montessori and Karl Marx. Proceedings of the American Catholic Philosophical Association 79:247-260.
    Surprising as it may appear, the philosophical writings of political economist Karl Marx (1818–1883), and those of philosopher, educator Maria Montessori(1870–1952), show thematic resemblances that invite further exploration. These resemblances reflect both keen awareness of the historical period they shared, but also important common threads in their philosophical anthropology, ethical and political values, and goals. In this paper, I examine one central thread which both take as fundamental, namely, the centrality of work in achieving the harmonious development of humankind. I (...)
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    20th Century Analytic Phil
     G. E. M. Anscombe
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  3. Pierre Adler (1991). A Chronological Bibliography of Heidegger and the Political. Graduate Faculty Philosophy Journal 14 (2/1):581-611.
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    20th Century Analytic Phil
     G. E. M. Anscombe
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  4. Marcelino Agís Villaverde (2009). Camiñantes: Un Itinerario Filosófico. Editorial Galaxia.
    Velaquí un libro que fala do home actual e do seu mundo. Da vida como camiño con encrucilladas. Encrucilladas que levan a filosofía actual a buscar na linguaxe unha nova forma de supervivencia. Unha modalidade de encontro no inestable conflito de interpretacións dos múltiples discursos sobre a realidade. Camiñantes aborda os problemas derivados da globalización, a violencia e a soidade do home contemporáneo.
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    20th Century Analytic Phil
     G. E. M. Anscombe
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     David Lewis
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  5. Maria Isabel Peña Aguado (2003). Hannah Arendt: Denktagebuch 1950-1973 Herausgegeben von Ursula Ludz Und Ingeborg Nordmann. Die Philosophin 14 (27):122-123.
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    20th Century Analytic Phil
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  6. Roxana Albu (2001). Heidegger toward the Turn. Studia Phaenomenologica 1 (1-2):373-378.
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    20th Century Analytic Phil
     G. E. M. Anscombe
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  7. Virgil C. Aldrich (1975). The Architecture of Ludwig Wittgenstein. Southwestern Journal of Philosophy 6 (1):168-169.
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  8. Virgil C. Aldrich (1944). John Dewey's Use of Language. Journal of Philosophy 41 (10):261-271.
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    20th Century Analytic Phil
     G. E. M. Anscombe
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  9. Thomas M. Alexander (2013). John Dewey's Uncommon Faith. American Catholic Philosophical Quarterly 87 (2):347-362.
    Dewey’s A Common Faith has been variously interpreted, both in terms of its relation to Dewey’s corpus and internally in terms of its leading ideas. I argue for its crucial relevance in understanding Dewey and undertake an analysis of the key idea of “religious experience” as an “attitude of existence.” This distinguishes religious experience from other types of qualitative experience and shows the unique place this concept has for Dewey.
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    20th Century Analytic Phil
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  10. Thomas M. Alexander (2011). Dewey: A Beginner's Guide. The Pluralist 6 (2):54-56.
    Simply put, this book is the best short introduction to John Dewey’s philosophy.1 It is lucidly written and is sensitively accurate in things both great and small. It is concise yet broadly informed. It is balanced without straining to say everything, focused without being compressed. It directs the reader to Dewey’s key writings and indicates reliable commentary. It concludes by indicating Dewey’s relevance for contemporary issues: medical ethics, environmentalism, feminism. Nevertheless, that the book appears in a series called “Beginner’s Guides” (...)
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  11. Thomas M. Alexander (2010). Eros and Spirit: Toward a Humanistic Philosophy of Culture. The Pluralist 5 (2):18-44.
    "Philosophy and Civilization" is one of Dewey's most important—and most neglected—essays. It is unsettling to anyone who wants to think of Dewey primarily as a "pragmatist." Dewey says the aim of philosophy should be to deal with the meaning of culture and not "inquiry" or "truth": "Meaning is wider in scope as well as more precious in value than is truth and philosophy is occupied with meaning rather than with truth" (LW 3:4).1 Truths are one kind of meaning, but they (...)
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  12. Thomas M. Alexander (2004). Dewey's Denotative-Empirical Method: A Thread Through the Labyrinth. Journal of Speculative Philosophy 18 (3):248-256.
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  13. Luigi Alici, Remo Piccolomini & Antonio Pieretti (eds.) (2000). Agostino Nella Filosofia Del Novecento. Città Nuova.
    1. Esistenza e libertà -- 2. Interiorità e persona -- 3. Verità e linguaggio -- 4. Storia e politica.
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  14. D. J. Allan (1936). Helmut Kuhn : Sokrates: ein Versuch über den Ursprung der Metaphysik. Pp. 161. Berlin : 'Die Runde,' 1934. Cloth. The Classical Review 50 (05):199-.
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  15. George Allan (2009). Creating the Future. Process Studies 38 (2):207-227.
    The aim of this essay is to explore similarities between Whitehead’s stages of education and two of the “ultimate notions” he discusses in Modes of Thought. I hope this exploration will shed light on what Whitehead means when he opens the Epilogue of that book by saying: “The task of a university is the creation of the future, so far as rational thought, and civilized modes of appreciation, can affect the issue” (171).
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  16. George Allan (1972). Croce and Whitehead on Concrescence. Process Studies 2 (2):95-111.
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  17. Jeffner Allen (1982). What is Husserl's First Philosophy? Philosophy and Phenomenological Research 42 (4):610-620.
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  18. Wayne Allen (1993). Hannah Arendt and the Ideological Structure of Totalitarianism. Man and World 26 (2):115-129.
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  19. Rudolf Allers (1962). The Meaning of Heidegger. New Scholasticism 36 (4):445-474.
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  20. Rudolf Allers (1957). Sartre y Su Existencialisme. New Scholasticism 31 (3):414-414.
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  21. Tiina Allik (forthcoming). Karl Rahner on Materiality and Human Knowledge. The Thomist.
    Rahner presents an example of an ambivalent stance towards human materiality. the essay provides a discussion of rahner's use of the concept of materiality in his metaphysics of human knowledge and shows that rahner's anthropology contains two arguments which define the limitations of human materiality in different ways. one of these arguments affirms that human materiality is essential and good, whereas the other stand seems to deny the goodness and the permanence of human materiality.
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  22. Henry Allison (2002). Personal and Professional. In S. Phineas Upham & Joshua Harlan (eds.), Philosophers in Conversation: Interviews From the Harvard Review of Philosophy. Routledge.
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  23. Felix Alluntis (1955). The "Vital and Historical Reason" of José Ortega y Gasset. Franciscan Studies 15 (1):60-78.
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  24. Angel Alvarez Gómez (ed.) (2005). Paideia. Universidade de Santiago de Compostela, Servizo de Publicacións E Intercambio Científico.
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  25. Alice Ambrose (1987). Investigating Wittgenstein. International Studies in Philosophy 19 (3):87-89.
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  26. Alice Ambrose (1960). Three Aspects of Moore's Philosophy. Journal of Philosophy 57 (26):816-824.
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  27. Francis J. Ambrosio (1986). Dawn and Dusk: Gadamer and Heidegger on Truth. [REVIEW] Man and World 19 (1):21-53.
    Understanding certainly does not mean merely the taking over of traditional opinion or the acknowledgment of what has been enshrined by tradition. Heidegger, who had first identified the concept of understanding as a universal determination of Dasein, means thereby precisely the character of understanding as project, which is really to say, Dasein in its orientation toward its own future. At the same time, I do not wish to deny that I for my part have emphasized within the universal matrix of (...)
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  28. Gérard Amicel (2006). La généralisation du sens chez Husserl. Études Phénoménologiques 22 (43-44):129-162.
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  29. Abdelmadjid Amrani (2008). Jean-Paul Sartre's Bad and Good Examples of Bad Faith. Proceedings of the Xxii World Congress of Philosophy 19:5-21.
    Sartre builds up his notion of Bad Faith and then develops it by borrowing the method used in psychoanalytic theory. Thus, he treats Bad Faith as the model of a mental illness and inquires into its nature, origins, symptoms, and treatment. Following this procedure, he isolates consciousness as the origin of Bad Faith and describes in his examples from Nausea (1938) to Saint Genet. Actor and Martyr (1952) a variety of symptoms of varying degrees of severity. These and other questions (...)
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  30. Erik Ryan Anderson, A Jamesian Response to the Dialectic of Enlightenment.
    The purpose of this project is to advance the thesis that the notion of an appropriative self, reconstructed from the philosophy of William James, answers, in part, the concerns outlined in the Critical Theory of Theodor Adorno and Max Horkheimer. Initially I focus on explicating Adorno and Horkheimer's diagnosis, that ideological consciousness is the product of the dialectic of enlightenment. According to their view, culture is a reconciliation of the ego's impulse to persist and regress. Only after such an expansive (...)
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  31. James F. Anderson (1967). Bergson, Aquinas, and Heidegger on The Notion of Nothingness. Proceedings of the American Catholic Philosophical Association 41:143-148.
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  32. Kenneth L. Anderson (2002). Transformations of Subjectivity in Sartre's Critique of Dialectical Reason. Journal of Philosophical Research 27:267-280.
    Sartre’s Critique of Dialectical Reason depends upon an ideal of subjectivity that operates linguistically. The subject of the Critique progresses through three transformations: first, the organic subject; second, the serial subject; third, the common subject. Each stage reveals different configurations of the expressive possibilities inherent in Sartre’s late conception of subjectivity and his materialistic view of language. The organic subject emerges in the initial contradiction between the human organism and its material environment. This contradiction results in the primordial movement of (...)
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  33. Kenneth L. Anderson (1998). Sartre's Two Ethics. Review of Metaphysics 51 (3):659-660.
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  34. Thomas C. Anderson (1982). Sartre and the Problem of Morality. International Studies in Philosophy 14 (2):101-102.
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  35. Tiziana Andina (ed.) (2013). Filosofia Contemporanea: Uno Sguardo Globale. Carocci.
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  36. István Angi & Péter Egyed (eds.) (2009). Európaiság És Filozófia. Pro Philosophia.
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  37. Ian Angus (2005). Jacob Klein's Revisionof Husserl's Crisis. Philosophy Today 49 (Supplement):204-211.
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  38. Asadeh M. Ansari (2012). Theo Kobusch, Die Philosophie des Hoch- und Spatmittelalters. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 15 (1):293-297.
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  39. Keith Ansell-Pearson (2012). Bergson and Phenomenology, Edited by Michael R.Kelly. Basingstoke: Palgrave Macmillan, 2010, Xii + 277 Pp. ISBN 978-0-230-20238-2 Hb £55.00. [REVIEW] European Journal of Philosophy 20 (4):640-644.
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  40. Abdelkader Aoudjit (2003). John Rawls. Philosophy Now 40:42-44.
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  41. Raośana Ārā (ed.) (2008). Biśvadarśana Dibasa, Biśesha Saṃkalana. Darśana Bibhāga, Ḍhākā Biśvabidyālaẏa.
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  42. Georges Arabatzis (2004). Plotin, la theologie negative et Bergson. Philosophical Inquiry 26 (4):45-66.
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  43. Inês Lacerda Araújo (2005). Foucault, Michael 2003:Le Pouvir Psychiatrique. Natureza Humana 7 (2):479-494.
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  44. Luiz Bernardo Leite Araújo (2006). Habermas, Rawls et le pluralisme raisonnable does conceptions du bien. The Proceedings of the Twenty-First World Congress of Philosophy 2:125-130.
    La philosophic politique contemporaine est traversee par la question (ou le defi) du pluralisme. Parmi les theories les plus influentes, qui prennent ce probleme comme point de depart d'une reflexion normative sur la vie politique, on peut compter Celles de Habermas et de Rawls. L