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  1. [author unknown], .
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  2. Miguel Abensour (2009). Utopía: ¿Futuro y/o Alteridad? Daimon 46:15-32.
    Este artículo propone recorrer las diferentes perspectivas desde las que históricamente se ha pensado la utopía. En este recorrido Miguel Abensour subraya dos giros fundamentales. El primero sería la asignación de la utopía al tiempo por medio de su transferencia a una ontología dialéctica, operación llevada a cabo por Marx e identificada por Marc Bloch. El segundo, aún más importante en cuanto se trata de una tarea presente, sería la superación de los límites que la previsión dialéctica impone a la (...)
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  3. Aboulafia (2002). Habermas und Mead: Über Universalität und Individualität (translation of Habermas and Mead: On Universality and Individuality). In Axel Honneth & Hans Joas (eds.), Kommunikatives Handeln.
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  4. Mitchell Aboulafia (2004). George Herbert Mead, 1863-1931. In Armen Marsoobian & John Ryder (eds.), The Blackwell Guide to American Philosophy. Blackwell Pub.. 174.
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  5. Mitchell Aboulafia (1995). Georege Herbert Mead. In Cambridge Dictionary of Philosophy.
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  6. Mitchell Aboulafia (1992). Mead and Merleau-Ponty. [REVIEW] Transactions of the Charles S. Peirce Society: A Quarterly Journal in American Philosophy.
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    20th Century Analytic Phil
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  7. Mitchell Aboulafia (1991). Creativity in George Herbert Mead. [REVIEW] Texas Journal of Ideas, History, and Culture 14 (1).
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  8. Mitchell Aboulafia (1980). Engels, Darwin, and Hegel's Idea of Contingency. Studies in East European Thought 21 (3):211-219.
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    20th Century Analytic Phil
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  9. 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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  10. Pierre Adler (1991). A Chronological Bibliography of Heidegger and the Political. Graduate Faculty Philosophy Journal 14 (2/1):581-611.
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  11. 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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  12. 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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  13. Roxana Albu (2001). Heidegger toward the Turn. Studia Phaenomenologica 1 (1-2):373-378.
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  14. Virgil C. Aldrich (1975). The Architecture of Ludwig Wittgenstein. Southwestern Journal of Philosophy 6 (1):168-169.
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  15. Virgil C. Aldrich (1944). John Dewey's Use of Language. Journal of Philosophy 41 (10):261-271.
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  16. 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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  17. 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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  18. 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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  19. 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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  20. 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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  21. 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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  22. 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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  23. George Allan (1972). Croce and Whitehead on Concrescence. Process Studies 2 (2):95-111.
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  24. Jeffner Allen (1982). What is Husserl's First Philosophy? Philosophy and Phenomenological Research 42 (4):610-620.
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  25. Rudolf Allers (1962). The Meaning of Heidegger. New Scholasticism 36 (4):445-474.
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  26. Rudolf Allers (1957). Sartre y Su Existencialisme. New Scholasticism 31 (3):414-414.
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  27. 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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  28. Felix Alluntis (1955). The "Vital and Historical Reason" of José Ortega y Gasset. Franciscan Studies 15 (1):60-78.
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  29. Angel Alvarez Gómez (ed.) (2005). Paideia. Universidade de Santiago de Compostela, Servizo de Publicacións E Intercambio Científico.
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  30. Alice Ambrose (1987). Investigating Wittgenstein. International Studies in Philosophy 19 (3):87-89.
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  31. Alice Ambrose (1960). Three Aspects of Moore's Philosophy. Journal of Philosophy 57 (26):816-824.
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  32. Gérard Amicel (2006). La généralisation du sens chez Husserl. Études Phénoménologiques 22 (43-44):129-162.
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  33. 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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  34. 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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  35. 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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  36. 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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  37. Thomas C. Anderson (1982). Sartre and the Problem of Morality. International Studies in Philosophy 14 (2):101-102.
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  38. Tiziana Andina (ed.) (2013). Filosofia Contemporanea: Uno Sguardo Globale. Carocci.
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  39. Lucia Angelino (2005). Abstract: Some Notes Concerning the Dialogue Between Merleau-Ponty and Melanie Klein. Chiasmi International 6:381-381.
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  40. István Angi & Péter Egyed (eds.) (2009). Európaiság És Filozófia. Pro Philosophia.
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  41. Ian Angus (2005). Jacob Klein's Revisionof Husserl's Crisis. Philosophy Today 49 (Supplement):204-211.
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  42. 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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  43. 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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