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  1. C. P. A. (1957). Metaphysical Reverie. [REVIEW] Review of Metaphysics 11 (1):169-169.
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  2. Andrew Aberdein (1997). Dale Jacquette, Meinongian Logic: The Semantics of Existence and Nonexistence Reviewed By. Philosophy in Review 17 (3):176-178.
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  3. Modesto Manuel Gómez Alonso (2008). Wittgenstein: ni revolución ni reforma en filosofía. Cuadernos Salmantinos de Filosofía 35:397-452.
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  4. Rafael Alvira (2012). “RELAZIONE, PARTECIPAZIONE, TRASCENDENZA”. Riflessioni intorno alle tesi di Virgilio Melchiorre. Giornale di Metafisica 1.
    The present studies on relation focuses mainly in the logical structure of the concept, under and analytical approach. But paradoxically, even if the mind can’t work without the relation, it is not able to justify the meaning of relation only through self-reflection. It is absolutely necessary to follow the metaphysical approach, in which the problem of negation plays a central role.
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  5. Majid Amini (forthcoming). Consciousness and the Alleged Failure of Analytic Philosophy. Philosophical Frontiers: Essays and Emerging Thoughts.
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  6. Lydia B. Amir (2003). Philosophical Practice: A Method and Some Cases. Practical Philosophy 6 (1):36-41.
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  7. Floy Andrews Doull (1997). On Reading Philosophy After Analytic Philosophy. Animus 2:93-107.
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  8. B. Arbaizargil (1993). Sensible Certainty and the Cartesian Understanding of Innatism. Pensamiento 49 (194):257-272.
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  9. Gerhard Arlt (2013). Transzendentalphilosophie und Psychologie Zum Begriff der „Phänomenologischen Psychologie. Perspektiven der Philosophie 10:161-179.
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  10. D. Baird (ed.) (1998). Heinrich Hertz. Classical Physicist, Modern Philosopher. Boston Studies in the Philosophy of Science. Kluwer.
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  11. Wolfgang Balzer (1978). R.S. Cohen/C.A. Hooker/A.C. Michalos/J.W. Van Evra (eds.): Boston Studies in the Philosophy of Science, Vol. XXXII. Grazer Philosophische Studien 6:169-177.
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  12. Alejandro Tomasini Bassols (2006). Comprensión: filosofía tradicional versus pensamiento wittgensteiniano. Revista de Filosofia 53 (2):11-12.
    En este ensayo se contrasta el modo tradicional de encarar y tratar los enredos filosóficos con el enfoque disolvente propio del pensar wittgensteiniano. Se considera un caso particular de problemas de filosofía de la mente, a saber, el caso de la comprensión. El objetivo es hacer ver que, mientras el primero representa una respuesta que se va complicando en forma exponencial, el segundo desemboca en posiciones simples, pero efectivamente aclaratorias. Se refuerza así la aseveración inicial de que hay un sentido (...)
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  13. César Augusto Battisti (2010). O método de análise cartesiano e o seu fundamento. Scientiae Studia 8 (4):571-596.
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  14. Michael Beaney (2011). Putting Analysis Rightfully Back Into Analytic Philosophy. Teorema: Revista Internacional de Filosofía 30 (1):87-94.
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  15. Peter Beilharz (2006). Zygmunt Bauman-To Build Anew. Thesis Eleven 86 (1):107-113.
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  16. Claire Belisle & Paul Harvey (forthcoming). Claire Marie. Ethics.
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  17. Lazare Benaroyo (1997). La Renaissance de la Pensée Biologique de Rudolf Virchow Dans l'Œuvre de Ludwig Aschoff/The Rebirth of Rudolf Virchow's Biological Thought, in the Work of Ludwig Aschoff. Revue d'Histoire des Sciences 50 (4):447-460.
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  18. Jocelyn Benoist (2001). Repr'esentations Sans Objet aux Origines de la Ph'enom'enologie Et de la Philosophie Analytique. Monograph Collection (Matt - Pseudo).
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  19. Hilan Bensusan (2010). Você Pode Duvidar de Tudo por Algum Tempo. Você Pode Duvidar de Algumas Coisas por Todo o Tempo. Mas, Pode Você Duvidar de Tudo, Todo o Tempo? Principia 6 (2):299-314.
    In this paper I consider two related threats to the idea that our beliefs compose a genuine worldview the global skeptic challenge to the clam that our beliefs are somehow grounded and the suspicion that our beliefs have no relation to the world whatsoever I consider these two threats from the point of view of our activity of doubting m order to establish what follows from our capacity to doubt any claim although not at once I argue that the two (...)
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  20. Rudolph Berlinger (1992). Philosophische Geisteshaltung. Perspektiven der Philosophie 18:11-23.
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  21. Rudolph Berlinger (1982). Ansprache zur Bestattung von Karl Ulmer. Perspektiven der Philosophie 8:351-354.
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  22. Douglas L. Beyger (2007). Does Monism Do Ethical Work? Assessing Hacker's Critique of Vedāntic and Schopenhauerian Ethics. Schopenhauer Jahrbuch 88:29-37.
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  23. A. Binet & Jacques Passy (1894). La psychologie Des auteurs dramatiques. Revue Philosophique de la France Et de l'Etranger 37:228 - 240.
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  24. Walter Block (1977). Austrian Monopoly Theory-a Critique. Journal of Libertarian Studies 1 (4):271-279.
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  25. Diogo Bogéa (2011). Nietzsche eo retorno à força esquecida da linguagem. Revista Inquietude 2 (2):32-51.
    Veremos neste artigo como Friedrich Nietzsche propõe um retorno à força esquecida da linguagem, no sentido de uma retomada, uma recuperação de uma dimensão mais originária da linguagem, para além de suas funções comunicativa, utilitária, acadêmica e científica. Além de teorizar sobre o tema, podemos notar em sua obra um esforço sempre renovado para extrapolar os domínios familiares da linguagem e explorar suas dimensões mais originárias que restam esquecidas, abrindo assim um leque de novas possibilidades.
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  26. Etienne Bolmont (1996). La Correspondance Poincaré-Hertz. Philosophia Scientiae 1 (1):21-62.
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  27. Tilman Borsche (2013). Die Grenzen unserer Sprache bedeuten auch die Grenzen unserer Ethik. Wittgenstein-Studien 4 (1).
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  28. Hermann Bosenfeld (1929). Das ethische Ziel. Annalen der Philosophie Und Philosophischen Kritik 8 (1):104-112.
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  29. Constantin V. Boundas (2007). How to Recognize Analytic Philosophy. In C. V. Boundas (ed.), The Edinburgh Companion to Twentieth-Century Philosophies. Edinburgh University Press. 29.
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  30. J. L. Brandl (2010). The Austrian Contribution to Analytic Philosophy, Edited by Mark Textor. Mind 119 (473):253-258.
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  31. E. P. Brandon (2004). Dale Jacquette, Ontology Reviewed By. Philosophy in Review 24 (2):120-122.
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  32. Lucien Braun (1979). Théorie et histoire de la philosophie. Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 10 (2):234-243.
    Die Philosophiegeschichte hat festen Bestand als philosophische Disziplin. Sie wird hier als eine "Nachlese" der authentischen Texte der Philosophen eingeführt. Der heutige wissenschaftstheoretische Reflexionsstand im allgemeinen legt auch eine Reflexion auf die Prinzipien dieses "zweiten Diskurses" nahe. Dazu sind Vorbedingung die effektive Kenntnis der "Geschichte der Philosophiegeschichte" selber wie auch der Prinzipien, die diese Historiographie steuern. Eine Reihe sich für eine solche "Philosophie der Philosophiegeschichte" stellender Fragen und Problem-Topoi wird genannt, deren Existenz die heute allgemein spürbare "Prinzipienkrise" der Philosophiegeschichtsschreibung ausmacht. (...)
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  33. Michael Brearley (1990). Psychoanalysis: A Form of Life? Royal Institute of Philosophy Supplement 28:151-167.
    My aim in this paper is to consider the suggestion, made in an unpublished paper by Peter Hobson, a psychoanalytic colleague, that psychoanalysis is a form of life. Hobson is impressed by the peculiarity of psychoanalytic thinking, by its specialness, by the fact that its concepts are embedded in a system of practices and beliefs such that an outsider to all this may be unable to understand what the analyst says, whether to his patient or to another analyst. Hobson uses (...)
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  34. Stuart Brown (1989). Christian Averroism, Fideism and the 'Two-Fold Truth'. Royal Institute of Philosophy Lectures 25:207-223.
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  35. Rüdiger Bubner (2006). Das philosophische Alterswerk. Philosophische Rundschau 53 (1):1 - 11.
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  36. Armin Burkhardt (1990). Wittgenstein und die Grenzen der Sagbarkeit. Grazer Philosophische Studien 38:65-98.
    Wittgensteins Philosophie ist nicht auf die „Überwindung der Metaphysik" hin angelegt, sondem auf diejenige ihrer Überwindung. Insofem ist der Schritt zurück zu Wittgenstein zugleich ein Schritt hinaus über die analytische Philosophie. Beherrschendes Ziel des frühen wie des späten Wittgenstein ist es, den Innenraum des sinnvoll Sagbaren auszumessen und dadurch einen Blick auf das Unsagbare zu erhaschen, d. h. die Grenze des Sinnsi durch minutiöse Beschreibung der physischen Welt der Tatsachen bzw. der sozialen Welt der „Sprachspiele" zu bestimmen. Das eigentlich Wertvolle (...)
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  37. John Burnheim (1987). Reviews : Agnes Heller, A Radical Philosophy Basil Blackwell, Oxford, 1984. Thesis Eleven 17 (1):132-134.
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  38. Steven Burns (2004). Fritz Breithaupt, Richard Raatzsch and Bettina Kremberg, Eds., Goethe and Wittgenstein: Seeing the World's Unity in its Variety Reviewed By. Philosophy in Review 24 (4):242-244.
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  39. Kevin M. Cahill (2011). The Fate of Wonder: Wittgenstein's Critique of Metaphysics and Modernity. Columbia University Press.
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  40. Mary Whiton Calkins (1909). Bbinghaus's Abriss der Psychologie. [REVIEW] Journal of Philosophy 6 (4):105.
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  41. G. Cantecor (1911). Les Tendances actuelLes de la Psychologie Anglaise. Revue Philosophique de la France Et de l'Etranger 72:368 - 399.
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  42. Fátima Caropreso (2008). Representação, atenção e consciência na primeira teoria freudiana do aparelho psíquico. Natureza Humana 10 (1):47-72.
    A idéia de que o psíquico não se limita ao consciente é essencial à psicanálise, mas nem a ampliação do campo do psíquico em relação ao dos estados de consciência, nem a colocação em primeiro plano da noção de psíquico inconsciente, levaram Freud a deixar de lado a questão da consciência. Ao contrário, o estabelecimento das condições de possibilidade da consciência de um processo psíquico ou representacional tornou-se um dos problemas centrais da metapsicologia, ao qual Freud dedicou parte considerável de (...)
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  43. M. A. Casey (2001). Meaninglessness: The Solutions of Nietzsche, Freud, and Rorty. Lexington Books.
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  44. Bernhard Casper (2004). Religion der Erfahrung: Einführung in Das Denken Franz Rosenzweigs. Schöningh.
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  45. Peter Caws (2006). Tractatus 7.1: Translation and Silence. Philosophy Now 58:10-12.
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  46. Frederik Voetmann Christiansen (2006). Heinrich Hertz's Neo-Kantian Philosophy of Science, and its Development by Harald Høffding. Journal for General Philosophy of Science 37 (1):1 - 20.
    This article is an investigation of parallel themes in Heinrich Hertz's philosophy science and Kant's theory of schemata, symbols and regulative ideas. It is argued that Hertz's "pictures" bears close similarities to Kantian "schemata", that is, they are rules linking concepts to intuitions and provide them with their meaning. Kant's distinction between symbols and schemata is discussed and related to Hertz's three pictures of mechanics. It is argued that Hertz considered his own picture of mechanics (the "hidden mass" picture) as (...)
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  47. Arkadiusz Chrudzimski (2013). Gestalt, Equivalency, and Functional Dependency. Kurt Grelling’s Formal Ontology. In Nikolay Milkov & Volker Peckhaus (eds.), The Berlin Group and the Philosophy of Logical Empiricism. Springer. 245--261.
    In his ontological works Kurt Grelling tries to give a rigorous analysis of the foundations of the so-called Gestalt-psychology. Gestalten are peculiar emergent qualities, ontologically dependent on their foundations, but nonetheless non reducible to them. Grelling shows that this concept, as used in psychology and ontology, is often ambiguous. He distinguishes two important meanings in which the word “Gestalt” is used: Gestalten as structural aspects available to transposition and Gestalten as causally self-regulating wholes. Gestalten in the first meaning are, according (...)
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  48. Arkadiusz Chrudzimski (2009). Brentano, Marty, and Meinong on Emotions and Values. In Beatrice Centi & Huemer Wolfgang (eds.), Values and Ontology. Ontos. 12--171.
    At least since Hume we have a serious problem with explaining our moral valuations. Most of us – with notable exception of certain (in)famous esoteric thinkers like Nietzsche or De Sade – share a common intuition that our moral claims are in an important sense objective. We believe that they can be right or wrong; and we believe that if they happen to be right, then they are binding for each human being conducting a similar action in similar circumstances. Now (...)
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  49. Arkadiusz Chrudzimski (2009). Genshogaku-teki na Imi no Riron: Husserl kara Ingarden made. Gendai Shiso (The Review of Contemporary Thought) 37 (16):66-88.
    This is a japanese translation of Arkadiusz Chrudzimski, "Von Brentano zu Ingarden. Die phänomenologische Bedeutungslehre", Husserl Studies 18 (2002), 3, pp. 185-208.
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  50. Arkadiusz Chrudzimski (2002). Brentano und Meinong. Zur Ontologie der Denkobjekte. In Winfried Löffler (ed.), Substanz und Identität. Beiträge zur Ontologie. Mentis.
    1. Die Psychologie vom empirischen Standpunkt (1874) Brentanos gilt als das Werk der Theorie der Intentionalität. Brentano macht dort die „intentionale Inexistenz” des Denkobjekts zum Definitionsmerkmal des Psychischen und zugleich zum zentralen Begriff eines einflußreichen Forschungsprogramms. Die Idee der intentionalen Beziehung, die in der Psychologie diese zentrale Stellung genießt, hat jedoch ganz bestimmte Aristotelisch-scholastische Wurzeln und wurde bereits in Brentanos Dissertation (1862) sowie in seiner Habilita¬tions¬schrift (1867) als ein unproblematisches Werzeug der Analyse verwendet. 2. Die Rede von der „objektiven Existenz (...)
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