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  1. Marina Paola Banchetti-Robino (2006). The Microcosm/Macrocosm Analogy in Ibn Sina and Husserl. In Anna-Teresa Tymieniecka (ed.), Islamic Philosophy and Occidental Phenomenology on the Perennial Issue of Microcosm and Macrocosm. Springer
  2. Michela Betta (2015). Foucault's Overlooked Organisation - Revisiting His Critical Works. Culture Theory and Critique:1-23.
    In this essay I propose a new reading of Michel Foucault’s main thesis about biopower and biopolitics. I argue that organisation represents the neglected key to Foucault’s new conceptualisation of power as something that is less political and more organisational. This unique contribution was lost even on his closest interlocutors. Foucault’s work on power had a strong influence on organisation and management theory but interestingly not for the reasons I am proposing. In fact, although theorists in management and organisation studies (...)
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  3. Thom Brooks (2013). Philosophy Unbound: The Idea of Global Philosophy. Metaphilosophy 44 (3):254-266.
    The future of philosophy is moving towards “global philosophy.” The idea of global philosophy is the view that different philosophical approaches may engage more substantially with each other to solve philosophical problems. Most solutions attempt to use only those available resources located within one philosophical tradition. A more promising approach might be to expand the range of available resources to better assist our ability to offer more compelling solutions. This search for new horizons in order to improve our clarity about (...)
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  4. Brian P. Copenhaver & Rebecca Copenhaver (2012). From Kant to Croce. University of Toronto Press.
    From around 1800, shortly before Pasquale Galluppi's first book, until 1950, just before Benedetto Croce died, the most formative influences on Italian philosophers were Kant and the post-Kantians, especially Hegel. In many ways, the Italian philosophers of this period lived in turbulent but creative times, from the Restoration to the Risorgimento and the rise and fall of Fascism. -/- From Kant to Croce is a comprehensive, highly readable history of the main currents and major figures of modern Italian philosophy, described (...)
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  5. Brian P. Copenhaver & Rebecca Copenhaver (2008). How Croce Became a Philosopher. History of Philosophy Quarterly 25 (1):75 - 94.
  6. Krishna Del Toso (2012). tebhyaś caitanyaṃ: il “sé” secondo il Materialismo indiano. In Alessandra Cislaghi & Krishna Del Toso (eds.), Intrecci filosofici. Pensare il sé a Oriente e a Occidente. Ed. Mimesis
    Ciò che qui chiamo Materialismo indiano non deve intendersi come scuola filosofica unica ed univocamente impostata, bensì come insieme di correnti di pensiero, propugnanti differenti punti di vista, ma tutte collocate entro l’orizzonte concettuale che nega ciò che in Occidente si usa chiamare Trascendente. Inoltre, com’è ovvio, bisogna distinguere tra un Materialismo filosofico – che prenderò in considerazione qui – ed un Materialismo, per così dire, popolare – al quale mi riferirò solo se necessario. Due sono le impostazioni materialiste che (...)
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  7. Parvis Emad & Frank Schalow (eds.) (2012). Translation and Interpretation. Learning From Beiträge. Zeta Books.
    There are numerous books which seek to interpret Martin Heidegger’s seminal text, Beiträge zur Philosophie (Vom Ereignis), and others which address the question of how to translate his writings. By joining these two tasks, Translation and Interpretation: Learning from Beiträge, stands out from other such books in the field of Heidegger studies. The volume begins with Parvis Emad’s translation of an original essay by Martin Heidegger, “Contributions of Philosophy. The Da-sein and the Be-ing (Enowning).” -/- Through six carefully crafted essays, (...)
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  8. Christian J. Feldbacher, Gunter Graf, Irene Klissenbauer & Marina Teixeira (2011). Papst Benedikt XVI. im europäischen Dialog. In Clemens Sedmak & Stefan O. Horn (eds.), Die Seele Europas. Papst Benedikt XVI. und die europaische Identitat. Pustet 345--381.
    In diesem Beitrag wird das Verhalten des Papstes im europäischen Dialog der Religionen und Weltanschauungen kritisch erörtert. Am Anfang steht eine kurze Analyse der Sprache der Religionen bzw. Weltanschauungen, die in Anlehnung an Joseph Maria Bochenski durchgeführt ist. Es wird dabei die Auffassung vertreten, dass Religionen und manche Weltanschauungen Behauptungen über die Wirklichkeit aufstellen, Sprache in einer deskriptiv-kognitiven Funktion verwenden, dass ein solcher Sprachgebrauch eine epistemische Verpflichtung auf Bescheidenheit mit sich bringt und dass eine solche Verpflichtung wiederum eine Basis für (...)
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  9. Rafael Ferber (1997). Perché Platone nel Timeo torna a sostenere la dottrina delle idee. Elenchos: Rivista di Studi Sul Pensiero Antico 18 (1):5-28.
    In the whole Corpus Platonicum, we find in principle only one "direct argument" (Charles Kahn) for the existence of the ideas (Tim.51d3-51e6). The purpose of the article is to analyse this argument and to answer the question of why Plato in the Timaeus again defended the existence of the ideas despite the objections in the Parmenides. He defended it again because the latent presupposition of the apories in the Parmenides, the substantial view of sensibles, is removed through the introduction of (...)
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  10. Raul Fornet Betancourt (1984). América en el pensar filosófico europeo: tres momentos: Hegel, Keyserling, Ortega / American in European Philosophical thought: Three Moments: Hegel, Keyserling, Ortega. Cuadernos Salmantinos de Filosofía 11:529-539.
  11. Juan Manuel Forte (2011). Introducción a Tres Reformadores de Maritain. Biblioteca Nueva.
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  12. Ludovico Geymonat (1989). Lo storicismo scientifico di Federigo Enriques. In Federigo Enriques Filosofo e Scienziato a cura di Raffaella Simili, prefazione di Alberto Pasquinelli. Cappelli 191-199.
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  13. Ludovico Geymonat (1954). I pregiudizi del filosofo. Il Contemporaneo (Supplemento di Andquot;Rinascita") (12 giugno 1954).
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  14. Carrie Giunta (forthcoming). About Europe: Philosophical Hypotheses. [REVIEW] Radical Philosophy.
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  15. Eugeniusz Górski (2009). Europe in Spanish History and Thought. Dialogue and Universalism 19 (6-7):21-40.
    José Ortega y Gasset not only expressed his views on subjects such as art or mass culture but he was also one of the promoters and founders of a United Europe which he considered a cultural unity. However, his view on the proper functioning of multicultural societies was as skeptical as his attitude towards the possibility of constructing an unified world that could be based on cultural coexistence of the Western World societies. This essay is an introduction and summary of (...)
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  16. Diana Gumiel (2013). Phantasieleib, comunidad y antropología fenomenológica en Marc Richir. Eikasia. Revista de Filosofía 47:665-678.
    Abstract The aim of this paper is to discern the subtitle on 2004 Marc Richir’s book, Phantasia, imagination, affectivité. Phénoménologie et anthropologie phénoménologique. Traditionally, Phenomenology has been elusive to link to Anthropology. However, Richir gives its importance including it into the title of his book. Husserl first, and then Richir, facing the Cartesian solipsist subjectivity outline, propose the concept of intersubjectivity. Community prevails over an individual and generalizing self. The other, then, becomes our incarnation, a live-­‐‑incarnation, it defines our own (...)
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  17. Jonathan Jacobs (ed.) (2011). Judaic Sources & Western Thought: Jerusalem's Enduring Presence. Oxford University Press.
    A collection of ten new papers by ten authors, exploring respects in which there are Judaic sources for important (and often contested) Western moral and political ideas and ideals. It focuses on distinctively Judaic roots of the so-called 'Judeo-Christian tradition.'.
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  18. Yusuke Kaneko (2014). The Constitution of Space and Time in the Aufbau Viewed From a Kantian Perspective. Journal of the Philosophy of Science Society, Japan 47 (1):19-36.
    The foremost aim of this paper is to realize the fourth part of the Aufbau. This part, which provides an actual phenomenalistic constitution system, is interpretable from a Kantian perspective (§§1-4). But Carnap plotted to overcome Kant’s old style of philosophy as well. We review this aspect of his constitution, focusing on space (§§7-13) and time (§§5-6), especially.
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  19. Teodoro Katinis (2014). Praise and Practice of Medicine in Marsilio Ficino. In M. Gadebusch Bondio (ed.), Medical Ethics and Humanism. Premodern Negotiations between Medicine and Philosophy. Franz Steiner Verlag 109-115.
    This contribution focuses on Ficino's letters and woks in which he defends the art of medicine and its value for the human beings.
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  20. Chad Kautzer & Hans Joas (2005). On War, Liberalism, and Religion: An Interview with Hans Joas. Radical Philosophy Review 8 (1):69-81.
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  21. Daniel Kuby (2016). Feyerabend's ‘The Concept of Intelligibility in Modern Physics’ (1948). Studies in History and Philosophy of Science Part A 57:57–63.
    This essay introduces the transcription and translation of Paul Feyerabend's "Der Begriff der Verständlichkeit in der modernen Physik" [The concept of intelligibility in modern physics] (1948), which is an early essay written by Paul Feyerabend in 1948 on the topic of intelligibility (Verständlichkeit) and visualizability (Anschaulichkeit) of physical theories. The existence of such essay was likely. It is listed in his bibliography as his first publication. Yet the content of the essay was unknown, as no original or copy is extant (...)
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  22. Lorenzo Magnani (1991). Il convegno internazionale "Peirce in Italia". Rivista di Storia Della Filosofia 46 (4):781.
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  23. María G. Navarro (2013). Review of A History of Intelligence and 'Intellectual Disability': The Shaping of Psychology in Early Modern Europe by C. F. Goodey. [REVIEW] Seventeenth-Century News 71 (1 & 2).
    A History of Intelligence and “Intellectual Disability” examines how the concepts of intellectual ability and disability became part of psychology, medicine and biology. Focusing on the period between the Protestant Reform and 1700, this book shows that in many cases it has been accepted without scientific and psychological foundations that intelligence and disability describe natural or trans-historical realities.
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  24. Krzysztof Polit (2009). José Ortega y Gasset—Spaniard and European. Dialogue and Universalism 19 (6-7):47-58.
    José Ortega y Gasset not only expressed his views on subjects such as art or mass culture but he was also one of the promoters and founders of a United Europe which he considered a cultural unity. However, his view on the proper functioning of multicultural societies was as skeptical as his attitude towards the possibility of constructing an unified world that could be based on cultural coexistence of the Western World societies.
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  25. Stefano Ulliana (ed.) (2012). Alcune interpretazioni della filosofia bruniana nell'Ottocento e Novecento. Www.Simplicissimus.It.
    Questo breve volume prende in considerazione, analizza e commenta alcune interpretazioni magistrali della filosofia di Giordano Bruno, che hanno attraversato l'800 ed il '900, indirizzandone l'orizzonte di comprensione. Il testo inizia con l'interpretazione di G.W.F. Hegel e di B. Spaventa, per poi accedere a quella di G. Gentile. Il volume si conclude con l'analisi ed il commento dell'interpretazione fornita da N. Badaloni. Una piccola bibliografia bruniana conclude il testo.
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  26. Olga Vishnyakova, The Place of the Human in the Philosophies of Scheler and Berdyaev. Essays in Celebration of the Founding of OPO.
    This essay approaches the distinction between two different philosophical attempts to understand the place of the human in the world, her nature and duality of her being. Two philosophers are taken as representatives of philosophical anthropology, one of whom was a phenomenologist and the other an existentialist: Max Scheler and Nikolai Berdyaev. Both exceeded the narrow bounds of belonging to certain philosophical schools, as they were original thinkers in their own right. Phenomenology found a big response in Russia at the (...)
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