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  1. A. (1933). Robert Seymour Conway. The Classical Review 47 (05):162-163.
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  2. F. A. (1972). Raley, H.C., José Ortega y Gasset, Philosopher of European Unity. [REVIEW] Review of Metaphysics 26 (2):364.
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  3. F. A. (1966). The Philosophy of Existentialism. [REVIEW] Review of Metaphysics 19 (3):599-600.
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  4. Narziss Aach (1907). Uber Die Willenstatigkeit Und Das Denken. Philosophical Review 16:98.
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  5. Sebastian Abad (2007). Die Aktuelle Rezeption Carl Schmitts in Argentinien Seit Beginn des Neuen Jahrhunderts. In Rüdiger Voigt (ed.), Der Staat des Dezisionismus: Carl Schmitt in der Internationalen Debatte. Nomos. 167.
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  6. Mathew Abbott (2008). The Creature Before the Law: Notes on Walter Benjamin’s Critique of Violence. Colloquy 16:80-95.
    Transforming as it does from an exemplar of meticulous philosophical analysis into an allusive political/messianic tract, Walter Benjamin’s “Critique of Violence” is representative of all that is most difficult about his work. Against those critics who find the eschatological dimensions of Benjamin’s texts unpalatable and/or philosophically bankrupt, 1 however, the wager of this paper is that it is possible to extract a philosophically sophisticated and politically interesting concept of the messianic from Benjamin. For it remains the case that the mortification (...)
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  7. K. Abe (2006). Critique. Theory, Culture and Society 23 (2-3):195-197.
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  8. Kiyoshi Abe (2006). Critique. Theory, Culture and Society 2:195-197.
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  9. Olivier Abel (2009). Preface. In Paul Ricœur (ed.), Living Up to Death. University of Chicago Press.
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  10. Adela Abella (2013). Les rapports psychanalyse et autobiographie : dans les lignes et entre les lignes. Temporalités. Revue de Sciences Sociales Et Humaines (17).
    En s’appuyant sur les autobiographies de douze élèves « à problèmes », l’auteure interroge deux paradigmes de la psychanalyse contemporaine. Le paradigme archéologique, cherchant à découvrir le latent derrière le manifeste, se situe du côté d’une logique orientée vers le passé. A l’opposé, le paradigme transformatif, dont le but est de développer la « musculature psychique », vise l’ouverture à une pluralité de possibles résidant dans l’avenir. L’auteure montre l’intérêt de dialectiser ces deux approches, tant dans la clinique que dans (...)
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  11. Raziel Abelson (1976). A Critique of a Critique of Linguistic Philosophy. Metaphilosophy 7 (3-4):276-285.
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  12. George L. Abernethy & Thomas A. Langford (1962). Philosophy of Religion a Book of Readings. Macmillan.
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  13. Leo Abraham (1936). A Note on the Fruitfulness of Deduction. Philosophy of Science 3 (2):152-155.
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  14. Ralph Abraham (2009). A Review of “Geochemistry and the Biosphere: Essays by Vladimir I. Vernadsky”. [REVIEW] World Futures 65 (5):436-441.
    (2009). A Review of “Geochemistry and the Biosphere: Essays by Vladimir I. Vernadsky”. World Futures: Vol. 65, Sustainable Development in Practice, pp. 436-441.
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  15. Susan Abraham (2004). The Caress of the Doer of the Word. Philosophy and Theology 16 (1):115-129.
    The thesis of this paper encapsulates the deep suspicion postcolonial theory has of privileged identity claims while ignoring the manner in which identity is negotiated in a postcolonial context. The limits of identity claims with regard to theology and ethics is analyzed through Rahner’s presentation of “Indifferent Freedom” and its impact on gendered subalterns. A feminist postcolonial theological anthropology rejects the dehumanizing consequences of Rahner’s move to condone violence in the face of force in the world. What is needed rather, (...)
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  16. Hans Achterhuis (1991). La critique du modèle industriel comme histoire de la rareté. Revue Philosophique De Louvain 89 (1):47-62.
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  17. Wilhelm Ackermann (1956). Begründung Einer Strengen Implikation. Journal of Symbolic Logic 21 (2):113-128.
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  18. H. B. Acton (1956). The True and the Valid. (Friends of Dr. Williams's Library. Eighth Lecture 1954). By Richard I. Aaron. Geoffrey Cumberlege. Oxford University Press, 1955. Pp. 22. Price 3s. 6d. Net. [REVIEW] Philosophy 31 (119):374-.
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  19. Christopher Adair-Toteff (2002). Bolzano's Gesamtausgabe. British Journal for the History of Philosophy 10 (1):127 – 133.
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  20. Ch Adam (1896). Correspondance de Descartes: Autographes et copies manuscrites. Revue de Métaphysique et de Morale 4 (4):573 - 583.
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  21. E. M. Adams (1966). Preface. Southern Journal of Philosophy 4 (3):i-i.
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  22. E. M. Adams (1956). Cartesianism in Ethics. Philosophy and Phenomenological Research 16 (3):353-366.
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  23. Frederick Adams (2005). Preface. Journal of Philosophical Research 30 (Supplement):1-1.
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  24. Jill Petersen Adams (2007). Mourning, the Messianic, and the Specter. Philosophy Today 51 (Supplement):140-147.
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  25. Julia Adams (2002). My Station and its Duties: Ideals and the Social Embeddedness of Virtue. Proceedings of the Aristotelian Society 102 (2):109–123.
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  26. Maria Adelaide Raschini & Marie-Catherine Bergey (2007). Lettre À l'Europe. Filosofia Oggi 30 (1):3-9.
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  27. Felix Adler (1904). Shaler's The Neighbor, the Natural History of Human Contacts. [REVIEW] Journal of Philosophy 1 (13):355.
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  28. V. V. Adoratskii (1934). Dialectical Materialism the Theoretical Foundation of Marxism-Leninism. Lawrence.
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  29. Diederik Aerts (2000). Editorial: Quantum, Mimesis and the Social Sciences. [REVIEW] Foundations of Science 5 (1):1-2.
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  30. Diederik Aerts (1999). Editorial: Creativity and Science. [REVIEW] Foundations of Science 4 (2):111-112.
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  31. Diederik Aerts, Jan Broekaert & Liane Gabora (1999). Editorial: Formal and Informal Representations of Science. [REVIEW] Foundations of Science 4 (1):1-2.
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  32. Diederik Aerts & Fritz Rohrlich (1998). Reduction. Foundations of Science 3 (1):27-35.
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  33. Vittorio Agosti (1994). La condizione umana della "natalità" nella riflessione di H. arendt. Filosofia Oggi 17 (68):475-490.
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  34. Julián Marías Aguilera (1956). Reason and Life the Introduction to Philosophy. Translated From the Spanish by Kenneth S. Reid and Edward Sarmiento. Hollis & Carter.
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  35. Rolf Ahlers (2000). History and Philosophy as Theodicy. Idealistic Studies 30 (3):159-172.
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  36. Rolf Ahlers (1975). Endlichkeit und absoluter Geist in Hegels Philosophie. Zeitschrift für Philosophische Forschung 29 (1):63 - 80.
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  37. G. Aillet (1911). Les incertitudes de la philosophie du Droit: D'après un livre récent. Revue de Métaphysique et de Morale 19 (2):258 - 280.
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  38. Teresa Aizpún de Bobadilla (2009). Gramática de la Vida: La Ética Como Creatividad. Endymión Ediciones.
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  39. Shakuntala Singh Ajai Singh (2005). Dr. S. G. Mudgal (11 Nov 1923-15 Aug 2005). Mens Sana Monographs 3 (2):56.
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  40. Thomas L. Akehurst (2010). The Cultural Politics of Analytic Philosophy: Britishness and the Spectre of Europe. Continuum.
    Introduction -- Nazi philosophy -- The expulsion of the invaders -- Philosophical method : virtue vs. vice -- The virtuous tradition : analysis, liberalism, englishness -- Epilogue.
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  41. M. D. Akhundov, L. B. Bazhenov & V. N. Ignat'ev (1991). An American Looks at Soviet Science. Biology and Philosophy 6 (3):363-376.
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  42. Alain (2003). Les Propos d'Un Normand. 1906-1914.
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  43. Alain (1961). Propos Sur des Philosophes [Par] Alain [Pseud.]. Presses Universitaires de France.
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  44. L. Albanesi (1968). Psychologie pédagogique I. Augustinianum 8 (1):191-191.
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  45. Ernest Albee (1909). The Present Meaning of Idealism. Philosophical Review 18 (3):299-308.
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  46. Hans Albert (1979). Realität und Wahrheit. Zu Herbert Keuths Kritik am Kritischen Rationalismus. Zeitschrift für Philosophische Forschung 33 (4):567 - 587.
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  47. Karl Albert (1984). Philosophie und Religion bei Louis Lavelle. Perspektiven der Philosophie 10:147-160.
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  48. Marlène Albert-Llorca (1995). La Vierge mise à nu par ses chambrières. Clio 2:10-10.
    Les statues de la Vierge qui sont l'objet d'une dévotion particulièrement intense ont été et sont encore, dans bien des régions de l'Europe catholique, habillées de vêtements réels. La coutume réserve presqu'exclusivement à des femmes le droit de les changer, et donc de voir et de toucher le corps de la statue. L'Église, pourtant, n'accorde qu'aux prêtres le droit de manipuler les objets sacrés, et les femmes, on le sait, ne peuvent accéder à la prêtrise. Comment comprendre, par conséquent, que (...)
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  49. Liliana Albertazzi (2002). Kinetic Structures and Causatives. Axiomathes 13 (1):17-37.
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  50. Liliana Albertazzi (2001). The Roots of Ontics. Axiomathes 12 (3-4):299-315.
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