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  1. B. D. A. (1965). La Main Et l'Esprit. [REVIEW] Review of Metaphysics 18 (3):582-582.
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  2. B. D. A. (1965). L'Esprit Synthétique de la Chine. [REVIEW] Review of Metaphysics 18 (3):586-586.
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  3. B. D. A. (1964). Approche Contemporaine d'Une Affirmation de Dieu. [REVIEW] Review of Metaphysics 17 (4):633-633.
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  4. C. P. A. (1957). The Idealist Tradition. [REVIEW] Review of Metaphysics 11 (1):170-170.
  5. E. J. A. (1966). Moderne Filosofer. [REVIEW] Review of Metaphysics 19 (3):595-595.
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  6. G. A. (1973). Der Wirklichkeitskontakt-Und Seine Philosophischen Deutungen. [REVIEW] Review of Metaphysics 26 (4):774-775.
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  7. M. A. (1968). El Conocimiento Del Bien: Critica de la Razon Axiologica. [REVIEW] Review of Metaphysics 22 (1):145-146.
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  8. R. A. (1963). Ontologia Del Conocimiento. [REVIEW] Review of Metaphysics 16 (3):588-588.
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  9. R. A. (1955). Il Realismo Integrale di M. Blondel. [REVIEW] Review of Metaphysics 9 (2):360-360.
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  10. R. A. A. (1956). Théorie Métamathématique des Idéaux. [REVIEW] Review of Metaphysics 9 (4):709-709.
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  11. José Antonio Merino Abad (1984). Xavier Zubiri, filósofo en marcha hacia la realidad. Filosofia Oggi 7 (4):503-514.
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  12. Olivier Abel (2003). Du sujet lecteur au sujet éthique. Revue Internationale de Philosophie 3:369-385.
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  13. Reuben Abel (1964). F. C. S. Schiller and Pragmatism. Pacific Philosophical Quarterly 45 (3):316.
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  14. Raziel Abelson (1963). Cause and Reason in History. In Sidney Hook (ed.), Philosophy and History. [New York]New York University Press. 167--173.
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  15. Olivier Abtus (2005). Dei Verbum. L'Éxégèse catholique entre critique historique et renouveau des sciences bibliques. Gregorianum 86 (1):76-91.
    L'exégèse a une histoire récente qu'enrichissent les problématiques des sciences humaines ainsi que les réflexions théologiques. L'article expose les grandes lignes de cette évolution depuis l'encyclique Providentissimus Deus , qui reconnaît, bien que timidement encore, l'importance du point de vue historicocritique, jusqu'au document de la Commission biblique pontificale L'interprétation de la Bible dans l'Église , qui intègre l'herméneutique contemporaine attentive à la place du lecteur dans l'interprétation du texte offert à sa lecture. La constitution conciliaire Dei Verbum constitue un moment (...)
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  16. C. D. Acampora (1998). Nicholas Martin, Nietzsche and Schiller: Untimely Aesthetics. Philosophy in Review 18:277-278.
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  17. Christa Davis Acampora (2004). A Nietzschean Bestiary Becoming Animal Beyond Docile and Brutal.
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  18. J. L. Ackrill (1952). WILPERT, P. -Zwei Cristotelische Frühschriften Über Die Ideenlehre. [REVIEW] Mind 61:102.
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  19. María del Rosario Acosta López (2012). Tragedia como libertad y teodicea: Acerca de una relación entre Schiller y Hegel. Estudios de Filosofía 36:173-204.
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  20. Emiliano Acosta (forthcoming). Schiller and the Recognition of the Other in its Otherness: The Challenge of Thinking Intersubjectivity According to a Logic of the Difference. Pensamiento.
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  21. C. Adair-Toteff (2004). R. Kevin Hill: Nietzsche's Critiques. The Kantian Foundations of His Thought. British Journal for the History of Philosophy 12:361-364.
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  22. George Plimpton Adams (1919). Idealism and the Modern Age. Philosophical Review 28 (5):511-515.
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  23. Jeffrey Todd Adams (2003). Encyclopedia of Contemporary German Culture (Review). Symploke 11 (1):269-270.
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  24. Dariusz Adamski (2006). Nieznany tekst J. I. N. Baudouina de Courtenay. Archiwum Historii Filozofii I Myśli Społecznej 50.
    L’article présente un texte inconnu de J. I. N. Baudouin de Courtenay , publié en 1872 à Poznañ, sous les initiales: „Dr. J. B.”, et intitulé: Du langage et des langues. Baudouin y introduit la distinction fondamentale du structuralisme: langue – langage – parole. Dans l’esprit de vulgarisation, après la lecture des Cours d’Oxford de Müller , il retrace l’histoire de la linguistique avec le comparatisme comme son achèvement et la figure majestueuse de Leibniz. Rejetant la recherche de la langue (...)
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  25. R. Adamson (1885). H. Lotze, Logic. [REVIEW] Mind 10:100.
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  26. R. Adamson (1885). H. Lotze, Metaphysic. [REVIEW] Mind 10:573.
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  27. R. Adamson (1876). Czolbe's Grundzüge Einer Extensionalen Erkenntnisstheorie. [REVIEW] Mind 1:404.
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  28. Maria Adamus (1987). Ontologia archaiczna a ontologia Platona. Na marginesie rozważań nad Mircei Eliadego koncepcją wiecznego powrotu. Studia Filozoficzne 263 (10).
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  29. E. Adickes (1899). German Philosophical Literature During the Years 1896-98. Philosophical Review 8:273.
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  30. E. Adickes (1898). Wissen Und Glauben. Philosophical Review 7:429.
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  31. Francesco Paolo Adorno (2011). La liberté d'être une brebis. Multitudes 2 (2):113-120.
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  32. T. W. Adorno (1938). Über den Fetischcharakter in der Musik Und Die Regression des Hörens. Studies in Philosophy and Social Science 7:321.
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  33. Theodor Adorno (1977). Letter to Walter Benjamin, 18 March 1936. In Theodor W. Adorno (ed.), Aesthetics and Politics. Verso. 120--26.
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  34. Theodor W. Adorno (1981). Gesammelte Schriften 8, Soziologische Schriften 1. Tijdschrift Voor Filosofie 43 (2):394-395.
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  35. M. Aebi (1960). Die stellung Von gonseths «offener philosophie» im ganzen der philosophia perennis. Dialectica 14 (2‐3):127-150.
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  36. Tatiana Afanador López (2012). A Formative Reading of the Phenomenology of Spirit: The Dialectic Between Image and Concept. Universitas Philosophica 29 (59):121-137.
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  37. Evandro Agazzi (1975). De la théorie électroélastique à la théorie électromagnétique du champ. Dialectica 29 (2‐3):105-126.
    RésuméCe travail est consacréà l'examen critique de l'itinéraire qui conduit Maxwell, à partir de l'intuition des lignes de forces de Faraday, à sa conception du champ électromagnétique, à ses célèbres équations et enfin à la théorie électromagnétique de la lumière. L'auteur montre et discute la manière dont Maxwell, qui avait fondé sa théorie sur un modèle élastique, l'a convertie en une pure théorie du champ sans pour autant renier une philosophie naturelle de caractère mécaniste.
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  38. Fabian Ikechukwu Agudosy (2008). A Critique of Ethno-Philosophy As. In Benjamin Ike Ewelu (ed.), African Problems in the Light of Philosophy. Fourth Dimension Publishing Co..
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  39. Edgar F. Rodríguez Aguilar (2007). La Razón Hegeliana Como Hilo Conductor Del Principio Al Fin de la Filosofía. A Parte Rei: Revista de Filosofía 49:12.
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  40. Javier Aguirre (2012). Goethe, Schleiermacher y la Valoración Del Ion. Endoxa: Series Filosóficas 29:73-92.
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  41. Daniel R. Ahern (1995). Nietzsche as Cultural Physician. Penn State University Press.
    From Nietzsche's early writings to those marking the end of his intellectual life, the dynamics of what he called "physiology" permeate virtually every facet of his philosophical enterprise. In the following investigation, these dynamics are explored as an interpretive key to not only the dominant themes but also the philosophical motive underlying Nietzsche's philosophy. This motive is described in terms of his diagnosis and attempted cure for the disease of nihilism. In this we maintain that Nietzsche's foremost philosophical task is (...)
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  42. Rolf Ahlers (2000). Das Anfangsproblem Bei Karl Leonhard Reinhold. The Owl of Minerva 31 (2):218-221.
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  43. Rolf Ahlers (1985). Analytischer Kommentar Zu Hegels Phänomenologie des Geistes. The Owl of Minerva 17 (1):73-76.
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  44. Rolf Ahlers (1984). The Dialectic in Hegel's Philosophy of History. In Robert L. Perkins (ed.), History and System: Hegel's Philosophy of History. State University of New York Press. 149--66.
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  45. Absar Ahmad (1994). Reason in History. Pakistan Philosophical Journal 31:23.
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  46. Pertti Ahonen & Kari Palonen (eds.) (1999). Dis-Embalming Max Weber. University of Jyväskylä.
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  47. Alexander Aichele (2000). Philosophie Als Spiel: Platon - Kant - Nietzsche. Akademie Verlag.
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  48. Kasimir Ajdukiewicz (1935). Logik und emplrifche Wiffenfchaft. [REVIEW] Erkenntnis 5 (1):162-162.
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  49. Hans Åkerberg (1982). Drei Interpretationskomponenten. Archive for the Psychology of Religion 15 (1):58-92.
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  50. Luis Alarcón & Irey Gómez Sánchez (2005). Sociología y Alteridad: Un Conocer por Relación. A Parte Rei: Revista de Filosofía 42:14.
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1 — 50 / 10042