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  1. R. A. (1956). Études Sur la Signification Historique de la Philosophie de Leibniz. [REVIEW] Review of Metaphysics 9 (4):701-701.
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  2. Hans Aarsleff (1975). Schulenburg's Leibniz Als Sprachforscher, with Some Observations on Leibniz and the Study of Language. Studia Leibnitiana 7 (1):122 - 134.
    This book is the best and most comprehensive treatment we have of Leibniz' study of natural languages, on the same high level of scholarship, knowledge, and insight as the essay Sigrid von der Schulenburg published in 1937. With its rich detail and source references, it is indispensable both to Leibniz scholars and to students of the history of the study of language. The editor's careful indices make it possible to use the book also as a work of reference. The reviewer (...)
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  3. Hans Aarsleff (1964). Leibniz on Locke on Language. American Philosophical Quarterly 1 (3):165-188.
  4. Abelson Abelson (1955). OST'S Leibniz and Philosophical Analysis. [REVIEW] Philosophy and Phenomenological Research 16:564.
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  5. William E. Abraham (1975). Predication. Studia Leibnitiana 7 (1):1 - 20.
    Paralogismen betreffs der Leibnizschen Prädikatlehre werden aufgezeigt und widerlegt. Enthaltensein heißt die Inverse von Ableitung; den zwei Arten von Ableitung, die Leibniz kennt, entsprechen zwei Arten von Enthaltensein. Die beiden Arten von Enthaltensein bieten Leibniz die Möglichkeit zu der logischen und irreduziblen Unterscheidung zwischen notwendigen und bedingten Wahrheiten. Die Unterscheidung zwischen einem Individuum und einer Eigenschaft wird mit mengentheoretischen Methoden und auch mit Hilfe von epistemologischen Begriffen untersucht. Die besondere kategorische Form des Aussagesatzes impliziert, daß es für alle Aussagesätze nur (...)
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  6. William E. Abraham (1969). Complete Concepts and Leibniz's Distinction Between Necessary and Contingent Propositions. Studia Leibnitiana 1 (4):263 - 279.
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  7. Narziss Ach & Andreas Hillgruber (1914). I. Eine Serienmethode Für Reaktionsversuche. Philosophical Review 23 (3):368-370.
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  8. Christopher Adair-Toteff (1995). News From Bulgaria. The Leibniz Review 5:40-40.
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  9. R. M. Adams (1988). Mates, B., "The Philosophy of Leibniz: Metaphysics and Language". [REVIEW] Mind 97:299.
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  10. Rm Adams (1993). Form and Matter in Leibniz's Physics. The Middle Years. Studia Leibnitiana 25 (2):132-152.
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  11. Robert M. Adams, Janet Broughton, John Carriero, Michael Della Rocca, Daniel Garber, Don Garrett, Paul Hoffman, Christia Mercer, Steven Nadler, Marleen Rozemond, Donald Rutherford, Margaret D. Wilson & David Wong (1999). The Rationalists: Critical Essays on Descartes, Spinoza, and Leibniz. Rowman & Littlefield Publishers.
    This book brings together thirteen articles on the most discussed thinkers in the rationalist movement: Descartes, Spinoza, Leibniz, and Malebranche. These articles address the topics in metaphysics and epistemology that figure most prominently in contemporary work on these philosophers. The articles have all been produced since 1980, and their authors are among the most respected in the field.
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  12. Robert Merrihew Adams (2010). Continuity and Development of Leibniz's Metaphysics of Body. The Leibniz Review 20:51-71.
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  13. Robert Merrihew Adams (2010). Continuity and Development of Leibniz’s Metaphysics of Body: A Response to Daniel Garber’s Leibniz: Body, Substance, Monad. [REVIEW] The Leibniz Review 20:51-71.
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  14. Robert Merrihew Adams (2009). Leibniz. The Leibniz Review 19:113-116.
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  15. Robert Merrihew Adams (2008). G. W Leibniz. The Leibniz Review 18:135-137.
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  16. Robert Merrihew Adams (2008). G. W Leibniz: Richerche generali sull’analisi delle nozioni e dell verità e altri scritti di logica. [REVIEW] The Leibniz Review 18:135-137.
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  17. Robert Merrihew Adams (2002). Review: Substance and Individuation in Leibniz. [REVIEW] Mind 111 (444):851-855.
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  18. Robert Merrihew Adams (2002). Substance and Individuation in Leibniz. Mind 111 (444):851-855.
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  19. Robert Merrihew Adams (2001). Scritti Filosofici. [REVIEW] The Leibniz Review 11:25-28.
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  20. Robert Merrihew Adams (2000). Leibniz's Conception of Religion. The Proceedings of the Twentieth World Congress of Philosophy 7:57-70.
    Leibniz’s religious cosmopolitanism is one of the main ways in which his thought foreshadows the Enlightenment. Of the controversial issues of his time, it is the one on which he was boldest. His commitment to it is discussed here in relation to both the Chinese Rites Controversy and the reunion of Christendom, and the main features of his conception of religion are discussed. (1) It is a religious and normative conception. (2) Its main principle is “the love of God above (...)
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  21. Robert Merrihew Adams (2000). Trinità E Incarnazione. The Leibniz Review 10:53-60.
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  22. Robert Merrihew Adams (1997). Sleigh's Leibniz & Arnauld: A Commentary on Their Correspondence. Noûs 31 (2):266–277.
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  23. Robert Merrihew Adams (1996). Response to Carriero, Mugnai, and Garber. The Leibniz Review 6:107-125.
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  24. Robert Merrihew Adams (1994). Leibniz: Determinist, Theist, Idealist. Oxford University Press.
    Legendary since his own time as a universal genius, Gottfried Wilhelm Leibniz (1646-1716) contributed significantly to almost every branch of learning. One of the creators of modern mathematics, and probably the most sophisticated logician between the Middle Ages and Frege, as well as a pioneer of ecumenical theology, he also wrote extensively on such diverse subjects as history, geology, and physics. But the part of his work that is most studied today is probably his writings in metaphysics, which have been (...)
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  25. Robert Merrihew Adams (1994). Leibniz's Examination of the Christian Religion. Faith and Philosophy 11 (4):517-546.
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  26. Robert Merrihew Adams (1994). Theodicy and Divine Intervention. In Thomas F. Tracy (ed.), The God Who Acts: Philosophical and Theological Explorations. Pennsylvania State University Press.
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  27. Robert Merrihew Adams (1993). Form und Materie bei Leibniz: die mittleren Jahre. Studia Leibnitiana 25 (2):132.
    Recent influential interpreters have argued that the philosophy of body that prevails in Leibniz's writings from the 1680' s to about 1704 is both more Aristotelian and less idealistic than the ' monadology' of his last years. It is argued here that the Aristotelian terminology of matter and form which is undoubtedly prominent in the work of Leibniz's ' middle years' was understood by him in a sense that is consistent with the monadology. The monadology is foreshadowed, moreover, in important (...)
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  28. Robert Merrihew Adams (1983). Phenomenalism and Corporeal Substance in Leibniz. Midwest Studies in Philosophy 8 (1):217-257.
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  29. Joao Maurício Adeodato (2010). Antworten der juristischen Dogmatik auf zwei wichtige Probleme der Rechtsphilosophie. Rechtstheorie 41 (3):285-304.
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  30. Axel Adrian (2010). Wie wissenschaftlich ist die Rechtswissenschaft?: Gibt es eine bindende Methodenlehre? Rechtstheorie 41 (4):521-548.
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  31. J. Aguado (1997). Massimo Mugnai: Leibniz's Theory of Relations. Synthesis Philosophica 12:574-576.
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  32. Ricardo Gutiérrez Aguilar (2009). Rovira, R., Léxico Fundamental de la Metafísica de Leibniz. Anuario Filosófico 41 (3):710-712.
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  33. Alexander Aichele (2010). Full Competency or Restriction? Alexander Gottlieb Baumgarten's Critique of Christian Wolff's Concept of Philosophy. Studia Leibnitiana 42 (2):162-185.
  34. E. J. Aiton (2006). An Unpublished Letter of Leibniz to Sloane. Annals of Science 38 (1):103-107.
    Soon after receiving Bouvet's interpretation of the hexagrams of the I ching as binary numbers, Leibniz communicated this application of his binary arithmetic to Hans Sloane in a letter published here for the first time. The letter also included a report on the observations of the variable star in the neck of the Swan by Gottfried Kirch. Sloane sent a copy of the scientific parts of the letter to Flamsteed.
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  35. E. J. Aiton (1965). An Imaginary Error in the Celestial Mechanics of Leibniz. Annals of Science 21 (3):169-173.
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  36. E. J. Aiton & Eikoh Shimao (2006). Gorai Kinzō's Study of Leibniz and the I Ching Hexagrams. Annals of Science 38 (1):71-92.
    When Bouvet discovered the relationship between the binary arithmetic of Leibniz and the hexagrams of the I ching—in reality only a purely formal correspondence—he sent to Leibniz a woodcut diagram of the Fu-Hsi arrangement, which provides the key to the analogy. This diagram, in a re-drawn version, was first published by Gorai Kinzō in a study of Leibniz's interpretation of the I ching and Confucianism which has been influential in providing, indirectly, the principal source for the accounts of Wilhelm and (...)
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  37. Eric Aiton (1986). The Application of the Infinitesimal Calculus to Some Physical Problems by Leibniz and His Friends. Studia Leibnitiana 14:133.
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  38. Eric J. Aiton (1989). The Contributions of Isaac Newton, Johann Bernoulli and Jakob Hermann to the Inverse Problem of Central Forces. Studia Leibnitiana:48-58.
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  39. Roland Jean Akiki (2008). Vérité et Royauté. Proceedings of the Xxii World Congress of Philosophy 45:379-391.
    Une approche philosophique de la prière à des fins politiques est possible dans le cas où les deux substantifs sont mis en relais inconditionnel. Le premier élément responsable de cette filature des liens c’est la présence de l’autre. Prier et faire de la politique sont deux activités humaines trop humaines qui exigent l’ouverture à l’autre, pour l’autre comme pour l’édification de sa propre identité individuelle et collective. Comme les rites et les cultes, la liturgie, notamment la prière collective, a un (...)
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  40. Cristina Alayza (2012). Acerca del optimismo. Leibniz y la tesis de la armonía universal. Estudios de Filosofía 7:11-26.
    Este ensayo busca evaluar la optimista afirmación de Leibniz según la cual el nuestro es el “mejor de los mundos posibles”. para ello, se intenta leerla a la luz del contexto original del cual se extrae dicha frase, es decir, adentrarse aunque sea brevemente en el sistema que Leibniz formuló para rastrear los motivos que lo llevaron a expresarse de ese modo. en suma, se intenta comprender no solo el sentido de dicha frase, sino (en contra de voltaire quizá) al (...)
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  41. Siegbert Alber (2009). Die Grund- und Menschenrechte in der Europäischen Union. Synthesis Philosophica 23 (2):317-332.
    Der Verfasser geht von der allgemeinen Unterscheidung zwischen Menschenrechten, Grundrechten und Bürgerrechten aus. Da diese Trennung terminologisch in den relevanten Europäischen Verträgen nicht vorgenommen wird, bemerkt er, dass eine strenge Trennung zwischen Menschen-, Grund- und Bürgerrechten nicht unbedingt notwendig und mitunter auch nicht sinnvoll ist. Daher orientiert er sich an den wichtigsten gemeinsamen Werten bei der gründlichen Analyse und Bewertung der gesetzlichen Normierung der Menschenrechte in der Europäischen Union: im Unionsvertrag, in der Charta der Grundrechte, in anderen Akten sowie in (...)
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  42. Jean-Pascal Alcantara (2009). Le Principe de raison suffisante revisité. Chromatikon: Annales de la Philosophie En Procès / Yearbook of Philosophy in Process 5:11-24.
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  43. T. Allan Hillman & Tully Borland (2011). Leibniz and the Imitation of God: A Criticism of Voluntarism. Philosophy and Theology 23 (1):3.
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  44. Diogenes Allen (1983). Mechanical Explanations and the Ultimate Origin of the Universe According to Leibniz.
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  45. Diogenes Allen (1967). The Philosophy of Leibniz. By Nicholas Rescher. Englewood, N. J.: Prentice-Hall, Inc. 1967. Pp. 160. Dialogue 6 (02):256-257.
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  46. Diogenes Allen (1966). Monadology and Other Philosophical Essays. By G. W. Leibniz. Translated by Paul Schrecker and Anne Martin Schrecker. ”Library of Liberal Arts”, Indianapolis: Bobbs-Merrill Co., Inc., 1965. Pp. Xxx, 163. Paperback $1.45. [REVIEW] Dialogue 5 (02):278-280.
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  47. Rudolf Allers (1950). G.W. Leibniz, Textes Inédits d'Après les Manuscripts de la Bibliothèque Provinciale de Hanovre (Review). Franciscan Studies 10 (3):318-319.
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  48. Adam Alles (1933). Leibniz' Dual Conception of Human Reason. Pacific Philosophical Quarterly 14 (3):117.
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  49. Ian Almond (2010). History of Islam in German Thought From Leibniz to Nietzsche. Routledge.
    Introduction -- Leibniz, historicism, and the plague of Islam -- Kant, Islam, and the preservation of boundaries -- Herder's Arab fantasies -- Keeping the Turks out of islam : Goethe's Ottoman plan -- Friedrich Schlegel and the emptying of Islam -- Hegel and the disappearance of Islam -- Marx the Moor -- Nietzsche's peace with Islam.
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  50. Martín Alonso (2011). Kollektive Identität Als Rhetorisches Werkzeug. Synthesis Philosophica 26 (1):7-24.
    Von der Mehrzahl der Dimensionen kollektiver Identität erkundet diese Arbeit die Identität als rhetorisches Werkzeug. Die Identitätsmarke steht für einen für die pragmatische Effektivität relevanten Fall. Um eine solche Macht zu erläutern, wird ein hypothetisches Modell der Identitätskategorien dargeboten. Dessen Bestandsmodule formen vier Basisdimensionen: Position, Entindividualisierung, Ausschließung sowie kognitive Abschirmung. Eine so deskribierte narrative Identität wird zum Äquivalent der informellen Ideologie . Als konstitutive Rhetorik überführt die narrative Identitätskonstruktion die selbstreferenzielle Tautologie in die Strategien der Diskriminierung, Säuberung und Ausrottung der (...)
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