Search results for 'A. Max Jarvie' (try it on Scholar)

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  1.  13
    H. A. (1942). Personality. A Study According to the Philosophies of Value and Spirit of Max Scheler and Nicolai Hartmann. [REVIEW] Journal of Philosophy 39 (15):419-419.
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  2.  26
    A. Max Jarvie (2007). Unwrinkling the Carpet of Meaning: Stephen Schiffer, the Things We Mean. Philosophy of the Social Sciences 37 (1):85-99.
    This article is a critical review of Stephen Schiffer’s monograph The Things We Mean . The text discusses some novel contributions made by Schiffer to the philosophy of meaning, in particular, Schiffer’s proposal for the reification of certain abstract entities and the application of his argument to the philosophical problem of vagueness in natural language. Special attention is paid both to Schiffer’s ingenious use of the notion of conservative extension , here employed as a criterion for distinguishing legitimate from illegitimate (...)
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  3.  5
    John A. Hall & Ian Jarvie (eds.) (1996). The Social Philosophy of Ernest Gellner. Rodopi.
    Contents: John A. HALL and Ian JARVIE: Preface. John A. HALL and Ian JARVIE: The Life and Times of Ernest Gellner. PART 1 INTELLECTUAL BACKGROUND. Ji_i MUSIL: The Prague Roots of Ernest Gellner's Thinking. Chris HANN: Gellner on Malinowski: Words and Things in Central Europe. Tamara DRAGADZE: Ernest Gellner in the Soviet East. PART 2 NATIONS AND NATIONALISM. Brendan O'LEARY: On the Nature of Nationalism: An Appraisal of Ernest Gellner's Writings on Nationalism. Kenneth MINOGUE: Ernest Gellner and the (...)
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  4.  10
    I. C. Jarvie (2001). Science in a Democratic Republic. Philosophy of Science 68 (4):545-564.
    Polanyi's and Popper's defenses of the status quo in science are explored and criticized. According to Polanyi, science resembles a hierarchical and tradition-oriented republic and is necessarily conservative; according to Popper's political philosophy the best republic is social democratic and reformist. By either philosopher's lights science is not a model republic; yet each claims it to be so. Both authors are inconsistent in failing to apply their own ideals. Both underplay the extent to which science depends upon the wider society; (...)
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  5. Joseph Agassi & Ian Jarvie (eds.) (2008). A Critical Rationalist Aesthetics. Rodopi.
    This book is a first attempt to cover the whole area of aesthetics from the point of view of critical rationalism. It takes up and expands upon the more narrowly focused work of E. H. Gombrich, Sheldon Richmond, and Raphael Sassower and Louis Ciccotello. The authors integrate the arts into the scientific world view and acknowledge that there is an aesthetic aspect to anything whatsoever. They pay close attention to the social situatedness of the arts. Their aesthetics treats art as (...)
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  6. Ingolf Max (1996). External, Restricted External, and Internal Negations in a Two-Dimensional Logic. In H. Wansing (ed.), Negation: A Notion in Focus. W. De Gruyter 59--85.
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  7.  83
    David L. Hull, Andrew Lugg, Robert E. Butts & I. C. Jarvie (1979). Review Symposium : Laurens Laudan. Progress and its Problems: Toward a Theory of Scientific Growth. Berkeley and Los Angeles: The University of California Press, 1977. Pp. X + 257.Laudan's Progress and its Problems. [REVIEW] Philosophy of the Social Sciences 9 (4):457-465.
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  8. I. C. Jarvie (1984). Rationality and Relativism: In Search of a Philosophy and History of Anthropology. Routledge & K. Paul.
  9.  18
    I. C. Jarvie (1991). Book Reviews : Karl R. Popper, A World of Propensities. Thoemmes, Bristol, 1990. Pp. 51. 5.00. [REVIEW] Philosophy of the Social Sciences 21 (3):407-409.
  10.  6
    Tom Settle, I. C. Jarvie & Joseph Agassi (1974). Towards a Theory of Openness to Criticism. Philosophy of the Social Sciences 4 (1):83-90.
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  11.  3
    I. C. Jarvie & Joseph Agassi (1987). A Study in Westernization. In Joseph Agassi & I. C. Jarvie (eds.), Rationality: The Critical View. Distributors for the U.S. And Canada, Kluwer Academic Publishers 395--421.
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  12. I. C. Jarvie (1991). "A World of Propensities", by Karl R. Popper. [REVIEW] Philosophy of the Social Sciences 21 (3):407.
     
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  13. Ian Jarvie, David Miller & Karl Milford (eds.) (2006). Karl Popper: A Centenary Assessment: Selected Papers From Karl Popper 2002: Volume III: Science. Ashgate.
  14. Ian Jarvie, Karl Milford & David Miller (eds.) (2006). Karl Popper: A Centenary Assessment Vol. 3.
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  15. Ian Jarvie, Karl Milford & David Miller (eds.) (2006). Karl Popper: A Centenary Assessment, Volume II. Ashgate.
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  16. David Miller, Karl Milford & Ian Jarvie (eds.) (2008). Karl Popper: A Centenary Assessment: Selected Papers From Karl Popper 2002: Volume III: Science. Ashgate.
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  17.  13
    Ian C. Jarvie & Jesus Zamoro Bonilla (eds.) (2011). The SAGE Handbook of the Philosophy of Social Sciences. SAGE.
    In this excting Handbook, Jarvie and Bonilla provide a broad and democratic coverage of the many currents in social science.
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  18. Javier Franzé (2006). Verdad y política: la crítica de Eric Voegelin a Max Weber sobre la relación entre ciencia y valores. Astrolabio: Revista Internacional de Filosofía 3:31-60.
    Este artículo se propone analizar la crítica de Eric Voegelin a Max Weber acerca de la relación entre ciencia y valores, para ver sus implicaciones en la historia del concepto de política en Occidente. A comienzos del XX, Weber rompe con el concepto clásico de política aristotélico al señalar que lo específico de la política no son los fines que busca, imposibles de definir objetivamente, sino los medios con que opera (violencia). Voegelin verá en ese postulado una expresión del positivismo (...)
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  19.  13
    Giorgio Ridolfi (2011). A Marxist Who Speaks About God: Reflections on Max Adlers Religiosity and Jewish Sensitivity. Journal of Jewish Thought and Philosophy 19 (1):73-94.
    This paper examines Max Adler's philosophical thought, in order to elucidate how he was able to spot a religious meaning in the materialistic conception of history and to understand his connection to Judaism. The first part expounds on how the prominence of religious issues was perceived in the Marxist milieu; the second part analyzes Adler's particular position, above all in harmony with Kantian philosophy; and the third part brings out the essential differences between Adler's and Kant's ideas on religion. Finally (...)
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  20.  4
    Luca Mori (2013). Max Weber's Concept of "Event", and the Logical Categories of a "Science of Chaos" [Spanish]. Eidos: Revista de Filosofía de la Universidad Del Norte 18:100-123.
    This paper aims at revealing the originality of Max Weber’s conception of the logical category of “historicity”, suggesting that in his writings on the methodology of the social sciences we can find a stimulating and forerunner contribution to the analysis of some logical and formal problems concerning the relationship between human knowledge and the chaos of reality (what we might call, ante-litteram, “science of chaos”). In particular, considering that in Weber’s conception scientific knowledge finds no facts “to grasp” in the (...)
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  21.  5
    Arilson Silva Oliveira (2009). Desvendando a religião e as religiões mundiais em Max Weber (Revealing religion and the world religions in Max Weber) - DOI: 10.5752/P.2175-5841.2009v7n14p136. [REVIEW] Horizonte 7 (14):136-155.
    Apresentamos Max Weber como um dos sociólogos e historiadores mais importantes dentre aqueles que se dedicaram ao estudo do fenômeno religioso. Na verdade, é possível afirmar que a análise da religião compreende um dos aspectos mais fundamentais de sua obra sócio-histórica. De modo geral, esse tema aparece em seus textos de duas maneiras diferentes, quais sejam: enquanto um objeto analisado em sua singularidade e enquanto uma manifestação social que influencia de maneira significativa os demais aspectos da vida comunitária. Aqui, observamos (...)
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  22. Peter Beilharz (2007). Review: Max Koch, Roads to Post-Fordism: Labour Markets and Social Structures in Europe (Ashgate, 2006); Christian Joerges, Bo Strath and Peter Wagner (Eds), The Economy as a Polity: The Political Constitution of Contemporary Capitalism (UCL, 2005). [REVIEW] Thesis Eleven 91 (1):143-145.
    Review: Max Koch, Roads to Post-Fordism: Labour Markets and Social Structures in Europe ; Christian Joerges, Bo Strath and Peter Wagner , The Economy as a Polity: The Political Constitution of Contemporary Capitalism.
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  23. John F. Welsh (2010). Max Stirner's Dialectical Egoism: A New Interpretation. Lexington Books.
    This book interprets Max Stirner's The Ego and Its Own as a critique of modernity and traces the basic elements of his dialectical egoism through the writings of Benjamin Tucker, James L. Walker, and Dora Marsden. Stirner's concept of 'ownness' is the basis of his critique of the dispossession and homogenization of individuals in modernity and is an important contribution to the research literature on libertarianism, dialectics, and post-modernism.
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  24.  55
    Alexis Emanuel Gros (2012). El debate de Alfred Schütz con Max Scheler en torno a la empatía. Tópicos 24 (24):00-00.
    La empatía ha sido foco de discusión en los círculos antipositivistas de la academia alemana de comienzos del siglo pasado, especialmente dentro del movimiento fenomenológico. El presente trabajo se concentra en el debate en torno a esta problemática que Alfred Schütz sostiene con Max Scheler en Der sinnhafte Aufbau der sozialen Welt. En el primer apartado se bosquejan los lineamientos principales de la teoría scheleriana de la Fremdwahrnehmung (percepción del otro), y en el segundo, se exponen las críticas que Schütz (...)
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  25. T. M. Kemple (2005). Instrumentum Vocale: A Note on Max Weber's Value-Free Polemics and Sociological Aesthetics. Theory, Culture and Society 22 (4):1-22.
    Max Weber’s reply to Werner Sombart’s lecture on technology and culture, presented at the first meeting of the German Sociological Society held in Frankfurt in 1910, is discussed in terms of its conventional and improvised character as a distinctive mode of ‘sociological’ speech. Emphasis is placed on the specific rhetorical circumstances that gave rise to these remarks, especially with regard to Weber’s status as an authorized speaker at the meeting, and their formulation as a response to Marxist theories accepted or (...)
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  26.  14
    Marcelo Chaparro Veas (2014). Ordo amoris as a determinant of love and hate in Max Scheler. Veritas: Revista de Filosofia da PUCRS 31:51-71.
    El presente artículo pretende destacar que las respuestas afectivas de los seres humanos ante la realidad son constitutivas de los juicios morales desde dos perspectivas: a) un ordo amoris objetivo con funciones normativas; b) un ordo amoris descriptivo que explica las variaciones en los juicios morales. El problema filosófico consiste en que la descripción de la afectividad suele ser abordada por ciencias empíricas y es parte de la casuística. Pero, desde la perspectiva fenomenológica de Max Scheler se hace posible su (...)
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  27.  28
    W. G. Runciman (1972). A Critique of Max Weber's Philosophy of Social Science. Cambridge [Eng.]University Press.
    This essay is written in the belief that it is possible to say both where Max Weber's philosophy of social science is mistaken and how these mistakes can be put right. Runciman argues that Weber's analysis breaks down at three decisive points: the difference between theoretical pre-suppositions and implicit value-judgements; the manner in which 'idiographic' explanations are to be subsumed under causal laws; and the relation of explanation to description in sociology. The arguments which Weber put forward are fundamental to (...)
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  28.  25
    Pietro Conte (2012). Un po' più a sinistra, un po' più a destra. Spazio e immagine nell'iconica di Max Imdahl. Aisthesis. Pratiche, Linguaggi E Saperi Dell’Estetico 5 (2).
    In his lifelong effort to overcome the limits of Panofsky’s iconological method, Max Imdahl tried to sketch out an «iconic understanding» which is pre-reflexive, performed below the level of conceptual and verbal explication. Under the auspices of Konrad Fiedler’s theoretical position, Imdahl opposed the Panofskian «recognizing view» with a more formalistic «seeing view», in order to gain access to a third form of vision which he called «knowing view». After outlining Imdahl’s critic of the reduced and unilateral significance of «form» (...)
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  29.  2
    P. Ghosh (2003). Max Weber's Idea of ‘Puritanism’: A Case Study in the Empirical Construction of the Protestant Ethic. History of European Ideas 29 (2):183-221.
    The article examines the construction of ‘Puritanism’ in Max Weber's famous essays on the Protestant Ethic, and finds that the principal, empirical source for this lies in a set of neglected writings deriving from the religious margins of Britain: Scotland, Ireland and English Unitarianism. However, the impulse to construct “Puritanism” was not simply empirical, but conceptual. Historical ‘Puritanism’ would never have aroused so much of Weber's attention except as a close approximation to ‘ascetic Protestantism’—the avowed subject of the Protestant Ethic (...)
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  30.  52
    Tapio Puolimatka (2008). Max Scheler and the Idea of a Well Rounded Education. Educational Philosophy and Theory 40 (3):362–382.
    The German philosopher Max Scheler defines the human person as a value-oriented act structure. Since a person is ideally a free being with open possibilities, the aim of education is to help human beings develop their potential in various directions. At the centre of Scheler's educational philosophy is the idea of all-round education, which aims towards a developed capacity for assessment, an ability to make choices and an ability to focus on the objective nature of things.
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  31.  7
    Francisco Abril (2009). Para una relectura de la crítica a la razón de Theodor W. Adorno y Max Horkheimer. Tópicos 17:0-0.
    This paper aims to offer an analysis of the critique of reason developed by Max Horkheimer and Theodor W. Adorno in three of his most important books: Dialectic of Enlightenment, The critique of instrumental reason and Minima Moralia. Two fundamental questions are posed: Does the thought of the authors set a radical critique? If this is the case, wouldn't it imply a series of meta theorical problems and contradictions? In order to treat these questions, the statement is divided into two (...)
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  32.  30
    Christian List (2003). The Voting Power Approach : A Theory of Measurement. A Response to Max Albert. European Union Politics 4 (4):487-497.
    Max Albert has recently argued that the theory of power indices “should not ... be considered as part of political science” and that “[v]iewed as a scientific theory, it is a branch of probability theory and can safely be ignored by political scientists”. Albert’s argument rests on a particular claim concerning the theoretical status of power indices, namely that the theory of power indices is not a positive theory, i.e. not one that has falsifiable implications. I re-examine the theoretical status (...)
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  33.  31
    Joaquin Trujillo (2007). Accomplishing Meaning in a Stratified World: An Existential-Phenomenological Reading of Max Weber's 'Class, Status, Party'. [REVIEW] Human Studies 30 (4):345 - 356.
    This is an existential-phenomenological reading of Max Weber’s “Class, Status, Party” that seeks a fuller understanding of meaning accomplishment in a stratified World. I appropriate stratification as a single meaning structure ontically defined by domination, intersubjectivity, and life-chances and ontologically determined by the power-to-be (Seinkönnen), There-being-with-others (Mitdasein), and potentiality (Möglichkeit). I then discuss the significance of these structures in finite transcendence (There-being, Dasein) and describe ways they factually unfold in World achievement. I conclude with logotherapeutic reflections concerning meaning accomplishment in (...)
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  34.  9
    Christopher J. Roederer (2005). Ethics and Meaningful Political Action in the Modern/Postmodern Age: A Comparative Analysis of John Dewey and Max Weber. South African Journal of Philosophy 19 (2):75-94.
    In this article I address a number of central problems in modern and/or postmodern political and ethical life. I do so largely through an explication and comparison of John Dewey's and Max Weber's theoretical approaches and prescriptions for ethics and political participation. According to both Dewey and Weber, the modern world fragments both the ‘individual' and ‘community'. This fragmentation impairs meaningful political action. Thus, the question becomes, how is the fragmentation on the individual and community level to be reconciled, coherence (...)
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  35.  9
    John Fantuzzo (2015). A Course Between Bureaucracy and Charisma: A Pedagogical Reading of Max Weber's Social Theory. Journal of Philosophy of Education 49 (1):45-64.
    Philosophers of education tend to mention Max Weber's social theory in passing, assuming its importance and presuming its comprehension, but few have paused to consider how Weber's social theory might consciously inform educational theory and research, and none have done so comprehensively. The aim of this article is to begin this inquiry through a pedagogical reading of Weber's social theory. The basis of my inquiry is Weber's claim in ‘Science as a Vocation’ that the moral purpose of scholarship is met (...)
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  36.  9
    Widukind De Ridder (2008). Max Stirner, Hegel and the Young Hegelians: A Reassessment. History of European Ideas 34 (3):285-297.
    Max Stirner is generally considered a nihilist, anarchist, precursor to Nietzsche, existentialism and even post-structuralism. Few are the scholars who try to analyse his stands from within its Young Hegelian context without, however, taking all his references to Hegel and the Young Hegelians as expressions of his own alleged Hegelianism. This article argues in favour of a radically different reading of Stirner considering his magnum opus “Der Einzige und sein Eigentum” as in part a carefully constructed parody of Hegelianism deliberately (...)
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  37.  6
    Juan Sebastián Ballén Rodríguez (2010). Aproximación a la antropología fenomenológica en Max Scheler. Logos 17:87-105.
    Being located in the horizon of the philosophical outrage, our article purpose is to show the phenomenological basis of Max Scheler’s anthropological proposal, whose immediate antecedents were Husserl’s researches regarding to the correlation man-world, the debate held between phenomenology and the incursion of psychology within the field of the objectives sciences, the develop of a growing up discipline such as physiology, and in general the gradual consolidation of evolutionary theories, which were taking from the philosophical anthropology his conceit of prevailing (...)
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  38.  6
    Peter Breiner (2004). Translating Max Weber Exile Attempts to Forge a New Political Science. European Journal of Political Theory 3 (2):133-149.
    Although it is well-recognized that Max Weber was of central importance to many of the emigre social scientists who fled Hitler, commentators have overlooked both Weber’s attempt to found a new dynamic political science that would test partisan commitments and the endeavors of emigre political scientists to develop this project. This article lays out this new Weberian political science and assesses the fate of the various attempts on the part of the emigres to translate it into their new setting. It (...)
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  39.  6
    Wilhelm Hennis (1998). The Media as a Cultural Problem: Max Weber's Sociology of the Press. History of the Human Sciences 11 (2):107-110.
    During 1909 and 1910, Max Weber planned a major study of the con temporary newspaper business. Although the project eventually col lapsed, he did draft an outline proposal which is here translated into English for the first time.
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  40.  6
    Austin Harrington (2006). Hermann Broch as a Reader of Max Weber: Protestantism, Rationalization and the 'Disintegration of Values'. History of the Human Sciences 19 (4):1-18.
    The article explores a range of motifs in the writing of the Austrian émigré novelist and essayist Hermann Broch, that point to themes in the sociological thought of Max Weber. Although explicit citations of Weber’s name appear rarely in Broch’s writings, the thematic and stylistic contents of Broch’s first novel of 1930-1 The Sleepwalkers indicate a plethora of ways in which the Austrian author engages with ideas he can only have first assimilated by means of a more or less conscious (...)
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  41.  4
    David Kettler (2002). Political Education for a Polity of Dissensus Karl Mannheim and the Legacy of Max Weber. European Journal of Political Theory 1 (1):31-51.
    The aim of this article is to state a case for Karl Mannheim as an interlocutor no less important than Michael Oakeshott for an inquiry into the manner and purpose of teaching politics. Beginning with Max Weber, I develop an account of Karl Mannheim as a prime contender for Weber's legacy in political education, along with two contemporaries, Albert Salomon and Hans Freyer, whose contrasting appropriations of the legacy will highlight important elements that distinguish Mannheim's approach from the stereotype into (...)
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  42. Aleksandar Fatic (2013). Towards an Ethics of Sympathy: A Legacy of Max Scheler. In Gary Peters & Fiona Peters (eds.), Thoughts of Love. Cambridge Scholars Press
    The paper examines the potential of sympathy as defined by Max Scheler to found a normative ethics. Scheler perceives sympathy in predominantly instinctivist terms, and insists that, while it accounts for a comprehensive range of human interactions, it cannot be a basis for ethics. However, Scheler does not convincingly argue against an ethics of sympathy. A closer examination of his account of sympathy reveals that this account in fact suggests a strong possibility of an ethics of sympathy, which would also (...)
     
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  43. Aleksandar Fatic (2013). Towards an Ethics of Sympathy: A Legacy of Max Scheler. In Gary Peters & Fiona Peters (eds.), Thoughts of Love. Cambridge Scholars Press
    The paper examines the potential of sympathy as defined by Max Scheler to found a normative ethics. Scheler perceives sympathy in predominantly instinctivist terms, and insists that, while it accounts for a comprehensive range of human interactions, it cannot be a basis for ethics. However, Scheler does not convincingly argue against an ethics of sympathy. A closer examination of his account of sympathy reveals that this account in fact suggests a strong possibility of an ethics of sympathy, which would also (...)
     
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  44. James E. Freeman (2002). The Concept of Ideology and its Critique: A Critical Comparison of the Works of Max Horkheimer and C. Wright Mills. Dissertation, State University of New York at Albany
    This thesis argues for a reconsideration of the social theories of Max Horkheimer and C. Wright Mills in order to increase our understanding of the ideological forces at play in modern society. Despite clear similarities in their work in terms of both subject matter and perspective, the discipline of political science lacks a critical comparison of their writings. I demonstrate that a comprehensive and comparative reading of Horkheimer and Mills can offer a new way to address many issues that remain (...)
     
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  45. Douglas Kirsner (2014). Emeritus Professor Max Charlesworth, A.O. Sophia 53 (3):305-307.
    Max Charlesworth, a leading Australian philosopher and ethicist, was born in 1925 in Numurkah, the younger son of William and Mabel Charlesworth.Max obtained his B.A. in 1946 and his M.A. in philosophy in 1948. In 1950, he married Stephanie Armstrong. In the same year, Max was the first recipient of the Mannix scholarship for Catholic students to further their studies overseas. However, having contracted TB, he was forced to spend the next 2 years at the Gresswell Sanatorium.Dissatisfied with what he (...)
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  46.  5
    Peter M. R. Stirk (1992). Max Horkheimer: A New Interpretation. Barnes & Noble.
    Introduction Max Horkheimer was born on February in Stuttgart. By the time he died, on 7 July in Nuremberg, he had played a decisive role in launching and ...
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  47. Clara Jalif de Bertranou (1987). Kalinowski, Georges, "Karol Wojtyla face a Max Schler ou l'origine de Osoba i Czyn". Philosophia 46:189.
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  48. Georges Kalinowski (1980). Karol Wojtyła Face À Max Scheler Ou l'Origine de 'Osoba I Czyn'. Revue Thomiste 80 (July–September):56-65.
     
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  49. Max Harold Fisch & Richard Tursman (1970). Studies in Philosophy and in the History of Science Essays in Honor of Max Fisch. Edited by Richard Tursman. With a Pref. By D.W. Gotshalk. [REVIEW] Coronado Press.
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  50.  89
    Richard A. Hilbert (1987). Bureaucracy as Belief, Rationalization as Repair: Max Weber in a Post-Functionalist Age. Sociological Theory 5 (1):70-86.
    Weber's discussion of bureaucracy is generally taken as descriptive of organized social structure within a rational-legal society. This is understandable; yet elsewhere in Weber's sociology he cautions against precisely this kind of analysis. His counsel against reification, his emphasis upon subjective ideas standing behind social action, his characterization of "society" as subjective orientation to legitimacy, his discussion of organization and social relationships as probabilities of behavior in accordance with subjective belief in their existence, and his tendency to describe the wide (...)
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