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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. T. Achelis (1895). Zur Buddhistischen Psychologie. Philosophical Review 4:213.
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  4. Modesto Manuel Gómez Alonso (2008). Wittgenstein: ni revolución ni reforma en filosofía. Cuadernos Salmantinos de Filosofía 35:397-452.
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  5. 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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  6. Majid Amini (forthcoming). Consciousness and the Alleged Failure of Analytic Philosophy. Philosophical Frontiers: Essays and Emerging Thoughts.
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  7. Lydia B. Amir (2003). Philosophical Practice: A Method and Some Cases. Practical Philosophy 6 (1):36-41.
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  8. Floy Andrews Doull (1997). On Reading Philosophy After Analytic Philosophy. Animus 2:93-107.
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  9. B. Arbaizargil (1993). Sensible Certainty and the Cartesian Understanding of Innatism. Pensamiento 49 (194):257-272.
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  10. Gerhard Arlt (2013). Transzendentalphilosophie und Psychologie Zum Begriff der „Phänomenologischen Psychologie. Perspektiven der Philosophie 10:161-179.
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  11. D. Baird (ed.) (1998). Heinrich Hertz. Classical Physicist, Modern Philosopher. Boston Studies in the Philosophy of Science. Kluwer.
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  12. 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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  13. H. Barker (1931). EATON, H. O. -The Austrian Philosophy of Values. [REVIEW] Mind 40:242.
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  14. 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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  15. César Augusto Battisti (2010). O método de análise cartesiano e o seu fundamento. Scientiae Studia 8 (4):571-596.
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  16. Chantal Bax (2015). Sceptics, Heretics and Human Grounds: A Cavellian Reading of On Certainty. In Annalisa Coliva, Volker Munz & Danièle Moyal-Sharrock (eds.), Mind, Language and Action: Proceedings of the 36th International Wittgenstein Symposium. De Gruyter. 271-282.
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  17. Michael Beaney (2011). Putting Analysis Rightfully Back Into Analytic Philosophy. Teorema: Revista Internacional de Filosofía 30 (1):87-94.
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  18. Erich Becher (1909). Uber Die Sensibilitat der Inneren Organe. Philosophical Review 18:362.
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  19. Errol Bedford (1961). MALCOLM, NORMAN.-"Dreaming". [REVIEW] Philosophy 36:377.
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  20. Peter Beilharz (2006). Zygmunt Bauman-To Build Anew. Thesis Eleven 86 (1):107-113.
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  21. Claire Belisle & Paul Harvey (forthcoming). Claire Marie. Ethics.
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  22. 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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  23. Benjamin Benjamin (1935). Bühler, Karl, Sprachtheorie. Studies in Philosophy and Social Science 4:249.
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  24. 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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  25. 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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  26. Bergemann Bergemann (1896). Gedachtniss-Theoretische Untersuchungen. Philosophical Review 5:209.
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  27. Rudolph Berlinger (1992). Philosophische Geisteshaltung. Perspektiven der Philosophie 18:11-23.
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  28. Rudolph Berlinger (1982). Ansprache zur Bestattung von Karl Ulmer. Perspektiven der Philosophie 8:351-354.
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  29. 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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  30. Walter Biemel (1990). Kritische Bemerkungen Zu Ingardens Deutung des Bildes. Analecta Husserliana 30:107.
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  31. 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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  32. M. Black (1951). HALLDÉN, S. -The Logic of Nonsense. [REVIEW] Mind 60:557.
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  33. T. J. Blakeley (1968). Franz Skoda, "Die Sowjetrussische Philosophische Religionskritik Heute". Studies in Soviet Thought 8 (2/3):202.
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  34. Walter Block (1977). Austrian Monopoly Theory-a Critique. Journal of Libertarian Studies 1 (4):271-279.
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  35. Elizabeth Boa (1991). Kafka's "Auf der Galerie": A Resistent Reading. Deutsche Vierteljahrsschrift für Literaturwissenschaft Und Geistesgeschichte 65:486-501.
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  36. 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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  37. Georges Bohn (1912). La Nouvelle Psychologie Animale. Philosophical Review 21 (1):111-112.
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  38. Etienne Bolmont (1996). La Correspondance Poincaré-Hertz. Philosophia Scientiae 1 (1):21-62.
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  39. Tilman Borsche (2013). Die Grenzen unserer Sprache bedeuten auch die Grenzen unserer Ethik. Wittgenstein-Studien 4 (1).
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  40. Hermann Bosenfeld (1929). Das ethische Ziel. Annalen der Philosophie Und Philosophischen Kritik 8 (1):104-112.
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  41. 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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  42. J. L. Brandl (2010). The Austrian Contribution to Analytic Philosophy, Edited by Mark Textor. Mind 119 (473):253-258.
    (No abstract is available for this citation).
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  43. E. Brandon (2004). Dale Jacquette, Ontology. [REVIEW] Philosophy in Review 24:120-122.
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  44. E. P. Brandon (2004). Dale Jacquette, Ontology Reviewed By. Philosophy in Review 24 (2):120-122.
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  45. 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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  46. 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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  47. Franz Brentano & Rolf George (1988). Über Aristoteles-Nachgelassene Aufsätze. Philosophy and Phenomenological Research 49 (1):162-167.
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  48. Stuart Brown (1989). Christian Averroism, Fideism and the 'Two-Fold Truth'. Royal Institute of Philosophy Lectures 25:207-223.
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  49. Rüdiger Bubner (2006). Das philosophische Alterswerk. Philosophische Rundschau 53 (1):1 - 11.
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  50. 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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