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  1. Corey Abel (2003). Love and Friendship in Utopia: Brave New World and 1984. In Eduardo Velasquez (ed.), Love and Friendship: Rethinking Politics and Affection in Modern Times.
    Contrary to many "political" interpretations, of "Brave New World" and "1984" this paper stresses that the evil of totalitarian government is not simply in the presence of great and arbitrary power, but in the particular ways that such power erodes love and friendship, the bases of social life. The crisis represented by the destruction of all possibility of love and friendship is placed in the context of Dostoevsky's meditations on "The Grand Inquisitor," and reflections by noted political theorists on the (...)
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  2. G. S. Axtell (1991). Comparative Dialectics: Nishida Kitarō's Logic of Place and Western Dialectical Thought. Philosophy East and West 41 (2):163-184.
    Philosophical anthropologist Mircea Eliade once said that "the union of opposites" is a basic category of archaic ontology and comparative world religions. In this paper I develop the theory of contrariety or opposition as a prime focus for East/West comparative philosophy. The paper considers especially Nishida Kitaro's later works and the complex phrase "zettai mujuntekijikodbitsu," variously translated by Schinzinger as "absolute contradictory self-identity," "the self-identity of absolute contradictories," or more simply as "oneness" or "unity" of opposites.
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  3. Héctor Arévalo Benito (2015). "Estudios sobre el pensamiento hispanoamericano en José Gaos", Ecuador, Utp, 2015. UTp.
    Estudio sobre diferentes aspectos, desde la E. Moderna a la Contemporánea, en el pensamiento de J. Gaos en sus textos de los años 40.
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  4. Paul Richard Blum (2013). Péter Pázmánys Seelenlehre. In Alinka Ajkay Rita Bajáki (ed.), Pázmány Nyomában. Tanulmányok Hargittay Emil tiszteletére. Mondat
    Péter Pázmány taught philosophy at the Jesuit university of Graz, end of 16th century. This analyzes his interpretation of Aristotelian psychology.
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  5. Jenifer Booth (2007). The Contemporary Aristotelian Museum: Exploring the Museum as a Site of MacIntyre's Tradition‐Constituted Enquiry. Journal for Cultural Research 11 (2):141-159.
    The connection is made between the Royal Museum of Scotland and encyclopaedia, one of MacIntyre's three rival versions of moral enquiry. It is then asked how MacIntyre's other two methods, genealogy and tradition‐constituted enquiry, would function within a museum. It is proposed that the museum fulfils Haldane's criterion for tradition‐constituted enquiry in that it combines the immanence and open‐endedness of the methods of enquiry with transcendence in the objects of enquiry. The ethical judgments of the visitors constitute transcendent truth in (...)
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  6. Gitanjali Bora & Desh Raj Sirswal (2011). Understanding Indian Value System Through Sri Aurobindo’s Education System. The Philosophist 9 (18):July to Dec.2011.
    “Our call is to young India. It is the young who must be the builders of the new world.” Sri Aurobindo -/- India was always rich in the establishment of centers even in Vedic times where the first principles of education were to be found in the Ashrams and Gurukuls and later on in the great universities of Nalanda and Taxila. The term education usually refers to the technical sense and is generally limited to the context of teachers instructing students. (...)
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  7. Donald Brierley (2015). Reflexivity Imagined as Art Practise. Dissertation, Usyd
    A consideration of the relationship between conscious self-aware systems and art. I introduce my art practice and demonstrate the connections language has to self-conscious reflexivity. The document of research can be considered part of a creative practice that also uses language as a material. The specialist use and subversive manipulation of information in science and art as practiced in the service of culture are discussed to show how this informed the creation of Access Restricted-Operational Reasons as a response to my (...)
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  8. F. Thomas Burke & Krzysztof Piotr Skowronski (eds.) (2013). George Herbert Mead in the Twenty-First Century. Lexington Press.
    This volume is composed of extended versions of selected papers presented at an international conference held in June 2011 at Opole University—the seventh in a series of annual American and European Values conferences organized by the Institute of Philosophy, Opole University, Poland. The papers were written independently with no prior guidelines other than the obvious need to address some aspect of George Herbert Mead’s work. While rooted in careful study of Mead’s original writings and transcribed lectures and the historical context (...)
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  9. Tom Burke (2009). Pragmatism and Reference. [REVIEW] Newsletter of the Society for the Advancement of American Philosophy 37 (108):22-25.
  10. Stephen R. L. Clark (1987). How to Believe in Fairies. Inquiry 30 (4):337 – 355.
    To believe in fairies is not to believe in rare Lepidoptera or the like, within a basically materialistic context. It is to take folk?stories seriously as accounts of the ?dreamworld?, the realm of conscious experience of which our ?waking world? is only a province, to acknowledge and make real to ourselves the presence of spirits that enter our consciousness as moods of love or alienation, wild joy or anger. In W. B. Yeats's philosophy fairies are the moods and characters of (...)
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  11. Ron C. de Weijze, Chiasmic Reflection And Confirmation.
    Epistemological monism and ontological dualism, closely parallel philological Postmodernism and philosophical Modernism. As Social Constructionism seems to be a product of Postmodernism from which roots one of its founders, John Shotter now "backs away", "the edge" brings it closer to Modernism. A model is suggested to describe and explain living chiasmic relations on the edge both in monistic and in dualistic terms.
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  12. Steven M. Duncan, Could Sensation Be a Bodily Act?
    Hylomorphists claim that sensation is a bodily act. In this essay, I attempt to make sense of this notion but conclude that sensation is not a bodily act, but a mental one occurring in an intentional field of awareness.
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  13. Igor Gasparov (2014). Spiritual Exercises as an Essential Part of Philosophical Life. Dialogue and Universalism 24 (3):45-49.
    In my paper I will argue for the thesis that spiritual exercises are an essential part of every philosophical life. My arguments are partly historical, partly conceptual in their nature. First, I show that philosophy at each stage of its history was accompanied by spiritual exercises. Next, I provide a definition of spiritual exercises as genuinely philosophical activity. Then I show that the philosophical life cannot be complete if it does not include spiritual exercises.
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  14. Ludovico Geymonat (1987). La ragione e la politica. Bertani.
  15. Ludovico Geymonat (1975). Sul concetto di 'crisi' della razionalità scientifica. Scientia 69 (10):325.
  16. Ludovico Geymonat (1974). I nipotini di Gentile. Paese Sera (8 maggio 1974).
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  17. Ludovico Geymonat (1973). Dibattito su "(Auto)critique de la science" con Levy-Leblond. Scientia 7.
  18. Ludovico Geymonat (ed.) (1972). Traduzione di John Stuart Mill, Saggi sulla religione. Feltrinelli.
  19. Ludovico Geymonat (1972). L'impossibile neutralità. Scientia 66:753.
  20. Ludovico Geymonat (1958). Il pensiero scientifico. Garzanti.
  21. Ludovico Geymonat (1958). L'insegnamento di Martinetti. l'Unità (22 giugno 1958).
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  22. Ludovico Geymonat (1956). Storia della Filosofia ad uso dei Licei - 3 voll. Garzanti.
  23. Ludovico Geymonat (1956). Troppo idealismo. Il Contemporaneo (Supplemento di Andquot;Rinascita") (7 aprile 1956).
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  24. Ludovico Geymonat (1956). Troppo idealismo. Il Contemporaneo (Supplemento di Andquot;Rinascita") (7 aprile 1956).
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  25. Ludovico Geymonat (1955). La figura di Ennio Carando educatore e patriota. la Spezia (1955).
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  26. Ludovico Geymonat (1954). I pregiudizi del filosofo. Il Contemporaneo (Supplemento di Andquot;Rinascita") (12 giugno 1954).
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  27. Ludovico Geymonat (1954). Lo studio delle scienze naturali nella cultura moderna. Rinascita (maggio 1954).
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  28. Jorge J. E. Gracia, Bridging the Philosophical Gap Between East and West.
    This article claims that communication within the same culture in the present and with the past and communication across cultures pose serious methodological challenges for philosophers. These challenges are particularly obvious when we engage in comparative philosophy between East and West. However, if (1) we understand philosophy as a discipline involved in problem solving, and (2) we use the Framework Approach advocated in this article, such communication does not seem impossible. Of course, this approach may not help us with the (...)
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  29. Chunjun Gu & Keqian Xu (2014). Netherworld Marriage in Ancient China: Its Historical Evolution and Ideological Background. Journal for the Study of Religions and Ideologies 13 (38):78-109.
    The netherworld marriage or the wedding for dead persons is a folk religious ritual in ancientChina. It is based on ancient Chinese folk belief of afterlife in the netherworld. Through a textual research and investigation based on relevant historical records and other ancient documents, as well as some archeological discoveries, this paper tries to give a brief account of the origin and development of netherworld marriage and its cultural and ideological background in ancient China. It finds that netherworld marriage might (...)
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  30. Andrew Inkpin (2013). Taking Rorty's Irony Seriously. Humanities 2 (2):292-312.
    Richard Rorty’s Contingency, Irony and Solidarity (CIS) is an ambitious and provocative, but for many readers a deeply flawed work. This paper argues that many of its apparent flaws can be understood as integral to Rorty’s attempt to write a work of private, post-theoretical irony. The paper’s first section outlines the substantive theoretical claims about language, selfhood and community which Rorty proposes as an antiessentialist alternative to ‘metaphysics’. The second identifies three difficulties—residual dualism, conceptual problems with the public-private distinction, and (...)
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  31. Lee Irwin (2008). Esoteric Paradigms and Participatory Spirituality in the Teachings of Mikhaël Aïvanhov. In Jorge N. Ferrer & Jacob H. Sherman (eds.), The Participatory Turn: Spirituality, Mysticism, Religious Studies. State University of New York Press 197--224.
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  32. Merina Islam (ed.) (2015). The Religious-Philosophical Dimensions. Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS), Pehowa (Kurukshetra).
    The book, “The Religious-Philosophical Dimensions” is the outcome of the second online session organized by Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS), Pehowa (Kurukshetra) with the theme “Development of Philosophy in India” held on 24th June, 2014. Indian philosophy is the name given to different philosophical thoughts that grew and developed on Indian soil. Philosophy in India has a very ancient origin. In fact, philosophical speculations started in India in the Vedic age itself. Freethinking sages of ancient India speculated (...)
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  33. Christoph Jäger (2013). Das Konsequenzargument. In Rolf W. Puster (ed.), Klassische Argumentationen der Philosophie. 275-296.
    The paper reconstructs causal and theological versions of the consequence argument against the compatibility of free will and determinism, and discusses the most influential objections to that argument.
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  34. Marzenna Jakubczak (2013). Komparatystyka na gruncie filozofii. Założenia, uprzedzenia i perspektywy [Comparative Studies in Philosophy: assumptions, prejudices, and prospects]. Archiwum Historii Filozofii I Myśli Społecznej 58.
    The paper discusses peculiarity of the comparative method applied in philosophysince 1920s. It presents its basic foundations and objectives, as well as the early and most recent definitions of “comparative philosophy”. The author aims at reconsidering in terms of philosophy both the reasons for bias against this method and its advantages in the context of cross-cultural comparative studies. The crucial question is whether various incommensurate schemata of thought, including these which are determined by distinct cultural milieus, may be the subject (...)
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  35. Taraneh Javanbakht (2016). Logique floue et arborescence comme outils de modélisation des catégories en tant que prototypes. Dissertation, Master's Thesis - University of Quebec in Montreal
    La présente recherche porte sur la notion de fluctuation de la catégorisation. Pour l’essentiel, ce travail présente la modélisation des catégories, comme outils cognitifs, selon les paramètres de la logique floue. Au premier chapitre, j’analyserai le problème de la catégorisation dans les sciences cognitives. Ma présentation portera, dans un premier temps, sur les notions de concept et de catégorisation. Ensuite, je présenterai la théorie des prototypes de Rosch. Le deuxième chapitre est consacré à traiter des débats autour de la théorie (...)
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  36. Marta Jorba (2013). Book Review: Joan González Guardiola. Heidegger y Los Relojes (Heidegger and the Watches): Fenomenología Genética de la Medición Del Tiempo (Genetic Phenomenology of Time Measurement). Madrid: Encuentro, 2008 (Book Review). [REVIEW] Continental Philosophy Review 45 (4):597-602.
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  37. Erman Kaplama (2016). Heraclitean Critique of Kantian and Enlightenment Ethics Through the Fijian Ethos. Cosmos and History: The Journal of Natural and Social Philosophy 12 (1):143-165.
    Kant makes a much-unexpected confession in a much-unexpected place. In the Criticism of the third paralogism of transcendental psychology of the first Critique Kant accepts the irrefutability of the Heraclitean notion of universal becoming or the transitory nature of all things, admitting the impossibility of positing a totally persistent and self-conscious subject. The major Heraclitean doctrine of panta rhei makes it impossible to conduct philosophical inquiry by assuming a self-conscious subject or “I,” which would potentially be in constant motion like (...)
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  38. Mehmet Karabela (2015). To Carl Schmitt: Letters and Reflections Jacob Taubes New York: Columbia University Press, 2013; 120 Pp.; $18.50 Isbn: 978-0-231-15412-3. [REVIEW] Dialogue 54 (2):380-382.
  39. Y.`Anah Kathath, Shirley Jo Davis & D. Joey (eds.) (2015). EVIDENCE FOR THE NAME. BOOKEMON.
    The Name Yahuah, is used frequently in the new article below. -/- A Slave Trade Commentary: eyes white open - Y`anah Kathath This article can be found at this address: https://evidenceforthename.wordpress.com/2015/11/17/a-slave-trade-commentary-eyes-white-open/.
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  40. Monika Kirloskar-Steinbach, Geeta Ramana & James Maffie (2014). Introducing Confluence. Confluence: Online Journal of World Philosophies 1 (1):7-63.
    In the following thematic introduction, we seek to situate Confluence within the field of comparative philosophy and substantiate why we deem a new publication necessary. For this purpose, we reconstruct the salient stages in the development of comparative philosophy in Part I, and then proceed to expound the rationale underlying Confluence in Part II. Our reconstruction of these stages pursues an exploratory rather than a documentary approach.
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  41. Stan Klein (2016). Autonoetic Consciousness: Re-Considering the Role of Episodic Memory in Future-Oriented Self-Projection. Quarterly Journal of Experimental Psychology 69 (2):381-401.
    Following the seminal work of Ingvar (1985. “Memory for the future”: An essay on the temporal organization of conscious awareness. Human Neurobiology, 4, 127–136), Suddendorf (1994. The discovery of the fourth dimension: Mental time travel and human evolution. Master’s thesis. University of Waikato, Hamilton, New Zealand), and Tulving (1985. Memory and consciousness. Canadian Psychology/Psychologie Canadienne, 26, 1–12), exploration of the ability to anticipate and prepare for future contingencies that cannot be known with certainty has grown into a thriving research enterprise. (...)
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  42. Robert C. Koons, A Lutheran's Case for Roman Catholicism.
    I wrote the following essay in early 2006 while still a member of the Lutheran Church -- Missouri Synod. On the Vigil of Pentecost in A.D. 2007 (May 25th) I was formally received into the fellowship of the Roman Catholic Church at the parish of St. Louis the King of France in Austin, Texas.
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  43. Saul Kripke (2014). Yet Another Dogma of Empiricism. Philosophy and Phenomenological Research 88 (1):381-385.
  44. John Krummel (1995). The Strategy of Transgression in the Phenomenology of Ontological Anarchy. PoMo Magazine 1 (1):51-59.
    My very first published article as a graduate student in 1995 in a peer-reviewed journal (PoMo Magazine) that no longer exists. Published in PoMo Magazine, vol. 1, nr. 1 (Spring/Summer 1995). I elaborate a non-metaphysical phenomenology that is at the same time a way of thinking and a way of being "without why." My starting point is Reiner Schürmann's anarchistic interpretation of Heidegger. It was my first (somewhat sophmoric) attempt to develop a kind of ontology.
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  45. Adam P. Kubiak & Piotr Lipski (2014). Getting Straight on How Russell Underestimated Frege. Roczniki Filozoficzne 62 (4):121-134.
    Bertrand Russell in his essay On Denoting [1905] presented a theory of description developed in response to the one proposed by Gottlob Frege in his paper Über Sinn und Bedeutung [1892]. The aim of our work will be to show that Russell underestimated Frege three times over in presenting the latter’s work: in relation to the Gray’s Elegy argument, to the Ferdinand argument, and to puzzles discussed by Russell. First, we will discuss two claims of Russell’s which do not do (...)
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  46. Stella Marega (2006). L'attesa dell'Apocalisse: dall'antico gnosticismo alla moderna rivoluzione. Metabasis 1 (2006).
  47. Syra Mehdi, 'The Problems of Philosophy' Bertrand Russell Review.
    Russell identifies the conflict between the ego of self and the greater universe causes internal strife that can only be resolved by truly open questioning. Through this, we are enriching our lives and our minds, while becoming closer to our universal truths.
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  48. Thaddeus Metz (forthcoming). Some Thoughts on How to Do Comparative Philosophy: Comments on David Kim (Tentative Title). Confluence: Online Journal of World Philosophies 7.
    Part of a symposium on the question, 'Are certain epistemological frameworks more congenial to comparative philosophy?'. The symposium is anchored by a contribution from Professor David Haekwon Kim, with me providing some critical reflections on it.
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  49. Kiyoshi Miki & John Krummel (2016). Myth. Social Imaginaries 2 (1):25-69.
    “Myth” comprises the first chapter of the book, The Logic of the Imagination, by Miki Kiyoshi. In this chapter Miki analyzes the significance of myth (shinwa) as possessing a certain reality despite being “fictions.” He begins by broadening the meaning of the imagination to argue for a logic of the imagination that involves expressive action or poiesis (production) in general, of which myth is one important product. The imagination gathers in myth material from the environing world lived by the social (...)
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  50. Mark Montebello (2008). An Island Which is Tiny, Though Not Small. The Philosophers' Magazine 42 (42):50-52.
    A short article on philosophy in Malta, its tradition and practice.
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