Search results for 'Ancients and moderns, Quarrel of' (try it on Scholar)

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  1.  24
    Samuel Mateus (2012). A Querela dos Antigos e dos ModernosThe Quarrel of the Ancients and the Moderns – mapping some topoi. Cultura:179-200.
    The intellectual history of Humanity is part of a vast genealogy that stems from disputes between those advocating the excellence of ancient times and those arguing the superiority of the present. Thus, since antiquity we find the persistent recurrence of a Quarrel of the Ancients and the Moderns, virulence that stresses the human and social experience, either praised, either rebuked in its development process. This paper discusses the process of development of the Quarrel of the Ancients (...)
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  2. Richard Foster Jones (1967). Ancients and Moderns. A Study of the Rise of the Scientific Movement in Seventeenth Century England. British Journal for the Philosophy of Science 18 (3):250-255.
     
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  3.  16
    Dan Edelstein (2010). The Enlightenment: A Genealogy. University of Chicago Press.
    Interpreting the Enlightenment: on methods -- A map of the Enlightenment: whither France? -- The spirit of the moderns: from the new science to the Enlightenment -- Society, the subject of the modern story -- Quarrel in the Academy: the ancients strike back -- Humanism and Enlightenment: the classical style of the philosophes -- The philosophical spirit of the laws: politics and antiquity -- An ancient god: pagans and philosophers -- Post tenebras lux: Begriffsgeschichte or regime d'historicité? -- (...)
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  4.  3
    David M. Rasmussen (1993). Rights--The New Quarrel Between the Ancients and the Moderns. Review of Metaphysics 47 (2):368-369.
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  5.  2
    Lisa A. Hughes (2012). The Art of the Body: Antiquity and Its Legacy (Ancients and Moderns)(Review). American Journal of Philology 133 (2):334-337.
    As Michael Squire humorously points out, if you are looking for a book dealing with ancient literary accounts on the body or one that simply presents a linear, chronological treatment of the female and male nude in Western art, then this may not be the work for you. If on the other hand you are ready to throw down the gauntlet and challenge the traditional roles that we have assumed about the Greco-Roman nude in antiquity, then the time is ripe (...)
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  6.  12
    George Bragues (2008). The Ancients Against the Moderns: Focusing on the Character of Corporate Leaders. [REVIEW] Journal of Business Ethics 78 (3):373 - 387.
    When a series of corporate scandals erupted soon after the collapse of the 1990s bull market in equities, policy makers and reformers chiefly responded by augmenting and refining the checks and balances surrounding publicly traded corporations. Through measures such as the Sarbanes-Oxley Act of 2002, securities regulations were intensified and corporate governance was tightened. In essence, reformers followed the tradition of modern political philosophy, developed in the 17th and 18th centuries, in its insistence that pro-social outcomes are best produced through (...)
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  7.  3
    Elnora Gondim (2010). John Rawls: The Liberty of Ancients and the Liberty of Moderns-Presuppositions of Coherentist Justification. Discusiones Filosóficas 11 (17):151-165.
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  8.  63
    Quentin Skinner (2012). On the Liberty of the Ancients and the Moderns: A Reply to My Critics. Journal of the History of Ideas 73 (1):127-146.
  9. George Bragues (2008). The Ancients Against the Moderns: Focusing on the Character of Corporate Leaders. Journal of Business Ethics 78 (3):373-387.
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  10.  1
    Aaron W. Hughes (2010). Preface Ancients and Moderns in Jewish Philosophy: The Case of Hermann Cohen. Journal of Jewish Thought and Philosophy 18 (1):7-15.
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  11. Robert Black (1982). Ancients and Moderns in the Renaissance: Rhetoric and History in Accolti's "Dialogue on the Preeminence of Men of His Own Time". Journal of the History of Ideas 43 (1):3.
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  12. Michael Chase, Stephen R. L. Clark & Michael McGhee (eds.) (2013). Philosophy as a Way of Life: Ancients and Moderns - Essays in Honor of Pierre Hadot. Wiley-Blackwell.
    This unique collection of essays on the late Pierre Hadot’s revolutionary approach to studying and practising philosophy traces the links between his work and that of thinkers from Wittgenstein to the French postmodernists. It shows how his secular spiritual exercises expand our horizons, enabling us to be in a fuller, more authentic way. Comprehensive treatment of a neglected theme: philosophy’s practical relevance in our lives Interdisciplinary analysis reflects the wide influence of Hadot’s thought Explores the links between Hadot’s ideas and (...)
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  13. Michael Chase, Stephen R. L. Clark & Michael McGhee (eds.) (2013). Philosophy as a Way of Life: Ancients and Moderns - Essays in Honor of Pierre Hadot. Wiley-Blackwell.
    This unique collection of essays on the late Pierre Hadot’s revolutionary approach to studying and practising philosophy traces the links between his work and that of thinkers from Wittgenstein to the French postmodernists. It shows how his secular spiritual exercises expand our horizons, enabling us to be in a fuller, more authentic way. Comprehensive treatment of a neglected theme: philosophy’s practical relevance in our lives Interdisciplinary analysis reflects the wide influence of Hadot’s thought Explores the links between Hadot’s ideas and (...)
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  14.  5
    Michael Chase, Stephen R. L. Clark & Michael McGhee (eds.) (2013). Philosophy as a Way of Life: Ancients and Moderns - Essays in Honor of Pierre Hadot. Wiley-Blackwell.
    This unique collection of essays on the late Pierre Hadot’s revolutionary approach to studying and practising philosophy traces the links between his work and that of thinkers from Wittgenstein to the French postmodernists. It shows how his secular spiritual exercises expand our horizons, enabling us to be in a fuller, more authentic way. Comprehensive treatment of a neglected theme: philosophy’s practical relevance in our lives Interdisciplinary analysis reflects the wide influence of Hadot’s thought Explores the links between Hadot’s ideas and (...)
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  15. Michael Chase, Stephen R. L. Clark & Michael McGhee (eds.) (2013). Philosophy as a Way of Life: Ancients and Moderns - Essays in Honor of Pierre Hadot. Wiley-Blackwell.
    This unique collection of essays on the late Pierre Hadot’s revolutionary approach to studying and practising philosophy traces the links between his work and that of thinkers from Wittgenstein to the French postmodernists. It shows how his secular spiritual exercises expand our horizons, enabling us to be in a fuller, more authentic way. Comprehensive treatment of a neglected theme: philosophy’s practical relevance in our lives Interdisciplinary analysis reflects the wide influence of Hadot’s thought Explores the links between Hadot’s ideas and (...)
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  16. Robert Merton (1936). Ancients and Moderns: A Study of the Background of the Battle of the Books by Richard Foster Jones. [REVIEW] Isis: A Journal of the History of Science 26:171-172.
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  17.  6
    Joseph Levine (1991). “Giambattista Vico and the Quarrel Between the Ancients and the Moderns.”. New Vico Studies 9:118-119.
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  18.  4
    Patrick Riley (2001). Rousseau, Fénelon, and the Quarrel Between the Ancients and the Moderns. In The Cambridge Companion to Rousseau. Cambridge University Press 78--93.
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  19.  1
    Carl A. Rubino (forthcoming). The Invisible Worm: Ancients and Moderns in" The Name of the Rose". Substance.
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  20. Cropsey, Joseph & [From Old Catalog] (1964). Ancients and Moderns; Essays on the Tradition of Political Philosophy in Honor of Leo Strauss. New York, Basic Books.
  21. Andreas Kalyvas (2008). The Democratic Agonism of the Ancients Compared to That of the (Post)Moderns. In Andrew Schaap (ed.), Law and Agonistic Politics. Ashgate Pub. Company
     
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  22. M. L. Monheit (2001). The Culture of the High Renaissance: Ancients and Moderns in Sixteenth-Century Rome. By Ingrid D. Rowland. The European Legacy 6 (6):847-847.
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  23. H. J. Rose (1933). The Ancients in the Moderns Mythology and the Renaissance Tradition in English Poetry. By Douglas Bush. Pp. Viii+360. Minneapolis: University of Minnesota Press (London: Milford), 1932. Cloth, $4 or 24s. Classical Mythology in the Poetry of Edmund Spenser. By Henry Gibbons Lotspeich. Pp. X + 126. Princeton: University Press, 1932. Paper, 12s. [REVIEW] The Classical Review 47 (04):147-148.
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  24.  6
    Bernard G. Prusak (2005). The Ancients, the Moderns, and the Court. Proceedings of the American Catholic Philosophical Association 79:189-200.
    This paper examines the case of Lawrence v. Texas to bring out the philosophical commitments of Justices Anthony Kennedy and Antonin Scalia. It is proposed that Justices Kennedy and Scalia, while both Catholics, represent fundamentally different visions of the “ends and reasons” of democratic law. A close reading of the Justices’ opinions in Lawrence indicates that Justice Scalia belongs to the tradition of the “ancients” and Justice Kennedy to the tradition of the “moderns.” The paper focuses in particular on (...)
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  25.  17
    Kalliopi Nikolopoulou (2009). Plato and Hegel on an Old Quarrel. Epoché: A Journal for the History of Philosophy 13 (2):249-266.
    This paper addresses the relationship of ancients to moderns by focusing on the “quarrel” between art and philosophy that has led to two articulations of the endof art—one in antiquity, another in modernity: Plato, who expelled the poets from his city on account of art’s irrationality, and Hegel, for whom art was no more the necessary vehicle for truth. Following Giorgio Agamben’s cue in The Man Without Content, I opt for a symptomatic reading of Plato’s condemnation of art, (...)
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  26. David Rapport Lachterman (1989). The Ethics of Geometry: A Genealogy of Modernity. Routledge.
    The Ethics of Geometry is a study of the relationship between philosophy and mathematics. Essential differences in the ethos of mathematics, for example, the customary ways of undertaking and understanding mathematical procedures and their objects, provide insight into the fundamental issues in the quarrel of moderns with ancients. Two signal features of the modern ethos are the priority of problem-solving over theorem-proving, and the claim that constructability by human minds or instruments establishes the existence of relevant entities. These (...)
     
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  27.  3
    Pierre Force (2009). Voltaire and the Necessity of Modern History. Modern Intellectual History 6 (3):457-484.
    This article revisits what has often been called the of Voltaire's historical work. It looks at the methodological and philosophical reasons for Voltaire's deliberate focus on modern history as opposed to ancient history, his refusal to in judging the past, and his extreme selectiveness in determining the relevance of past events to world history. Voltaire's historical practice is put in the context of the quarrel of the ancients and the moderns, and considered in a tradition of universal history (...)
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  28.  2
    A. Gibson (2000). Ancients, Moderns and Americans: The Republicanism-Liberalism Debate Revisited. History of Political Thought 21 (2):261-307.
    During the last decade, scholars have set forth a variety of interpretations to explain how liberalism, republicanism, and several other traditions of political thought interpenetrated and interacted within the political thought of the American Founders. This essay first identifies several alternative versions of the ‘multiple traditions approach’ and then provides a retrospective and prospective analysis of the debate over the intellectual origins of the American republic. Ultimately, I argue that scholars need to explore the way in which the Founders selectively (...)
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  29.  1
    Hayden White (1986). Historical Pluralism. Critical Inquiry 12 (3):480-493.
    It is as if [W. J. T.] Mitchell, who in his stance as a literary theorist is willing to admit of a plurality of equally legitimate critical modes, were unwilling to extend this pluralism to the consideration of history itself. By this I do not mean that he would be unwilling to view the history of criticism as a cacophony or polyphony of contending critical positions, as a never=ending circle of critical viewpoints, with no one of them being able finally (...)
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  30. Allan Megill (1978). Aesthetic Theory and Historical Consciousness in the Eighteenth Century. History and Theory 17 (1):29-62.
    Eighteenth-century historiography was not, as Meinecke argued, "the substitution of a process of individualizing observation for a generalizing view of human forces in history." This generally accepted view involves a metaphysics which, though characteristic of nineteenth-century historicism, rejects the primarily contextual evaluation of eighteenth-century historicism. This underlying form of evaluation developed not with individualism, but with aesthetics. Though usually considered a product of the eighteenth century, aesthetic historicism can be traced to the Quarrel of the Ancients and the (...)
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  31.  73
    Stanley Raffel (1991). Reviews : Stanley Rosen, The Ancients and the Moderns: Rethinking Modernity, New Haven, Conn. London: Yale University Press, 1989, £18.00, X + 236 Pp. [REVIEW] History of the Human Sciences 4 (1):148-151.
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  32.  93
    M. Abbes (2011). Leo Strauss and Arab Philosophy: Medieval Versus Modern Enlightenment. Diogenes 57 (2):101-119.
    This paper closely examines Strauss’ conception of “Medieval Enlightenment”. It focuses on the central role that Arab philosophy has played in the development of Strauss’s thought and discusses the validity of the uses he makes of it. It also emphasizes the interest of Strauss’s analyses as regards Arab philosophy while drawing attention to the tensions they create. It claims that Strauss’ involvement in the quarrel between Ancients and Moderns aims at showing that medieval philosophy cannot be reduced simply (...)
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  33. Stanley Rosen (1987). Hermeneutics as Politics. Oxford University Press.
    Combining exemplary scholarship and analytic precision, Stanley Rosen illuminates the underpinnings of post-modernist thought, providing valuable insight as he pursues two arguments: first, that post-modernism, which regards itself as an attack upon the Enlightenment, is in fact the penultimate stage of the Enlightenment itself; and second, that the extraordinary contemporary emphasis upon hermeneutics is the latest consequence of the triumph of history over mathematics within the unstable essence of the Enlightenment. Hermeneutics is consequently at bottom a political phenomenon. In developing (...)
     
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  34. Alain Boyer (2008). Du nouveau chez les anciens. Revue Philosophique de la France Et de l'Etranger 4 (4):407-422.
    Aristote mentionne à deux reprises dans la Politique les projets de réforme de l’urbaniste géomètre Hippodamos de Milet. Ces passages sont à lire de très près. On y trouve une remarquable discussion de la question de l’importance politique de l’urbanisme, et de l’analogie que l’on peut faire entre le changement des structures urbaines et celui des lois de la polis. La position d’Aristote, difficile à bien cerner, est, comme souvent, balancée. Elle nous montre que les Anciens connaissaient la « querelle (...)
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  35. Christopher Nadon (ed.) (2011). Leo Strauss: An Intellectual Biography. Yale University Press.
    Since political theorist Leo Strauss’s death in 1973, American interpreters have heatedly debated his intellectual legacy. Daniel Tanguay recovers Strauss from the atmosphere of partisan debate that has dominated American journalistic, political, and academic discussions of his work. Tanguay offers in crystal-clear prose the first assessment of the whole of Strauss’s thought, a daunting task owing to the vastness and scope of Strauss’s writings. This comprehensive overview of Strauss’s thought is indispensable for anyone seeking to understand his philosophy and legacy. (...)
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  36. Christopher Nadon (ed.) (2007). Leo Strauss: An Intellectual Biography. Yale University Press.
    Since political theorist Leo Strauss’s death in 1973, American interpreters have heatedly debated his intellectual legacy. Daniel Tanguay recovers Strauss from the atmosphere of partisan debate that has dominated American journalistic, political, and academic discussions of his work. Tanguay offers in crystal-clear prose the first assessment of the whole of Strauss’s thought, a daunting task owing to the vastness and scope of Strauss’s writings. This comprehensive overview of Strauss’s thought is indispensable for anyone seeking to understand his philosophy and legacy. (...)
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  37.  1
    Leo Strauss (2002). Leo Strauss: The Early Writings (1921-1932). State University of New York Press.
    Presents the early published writings of the distinguished political philosopher Leo Strauss, available here for the first time in English. “Zank places at the reader’s disposal the young Strauss’s passionate advocacy of political Zionism and his early confrontations with Spinoza, consideration of whom helped lead Strauss to formulate his teaching on ‘the quarrel between the ancients and the moderns.’” — National Review.
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  38. Michael Zank (ed.) (2002). Leo Strauss: The Early Writings. State University of New York Press.
    _Presents the early published writings of the distinguished political philosopher Leo Strauss, available here for the first time in English. “Zank places at the reader’s disposal the young Strauss’s passionate advocacy of political Zionism and his early confrontations with Spinoza, consideration of whom helped lead Strauss to formulate his teaching on ‘the quarrel between the ancients and the moderns.’” — National Review_.
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  39.  5
    H. C. (1966). Ancients and Moderns. Review of Metaphysics 19 (3):605-605.
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  40. Wj Courtenay, C. Trinkaus, Ha Oberman & Nw Gilbert (1987). Ancients and Moderns: A Symposium. Journal of the History of Ideas 48 (1):3-50.
     
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  41. James A. Mcwilliams (1945). Problem: The Ancients and Moderns on Motion. Proceedings and Addresses of the American Philosophical Association 20:183.
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  42. Michael R. DePaul & William Ramsey (eds.) (1998). Rethinking Intuition: The Psychology of Intuition and its Role in Philosophical Inquiry. Rowman & Littlefield Publishers.
    Ancients and moderns alike have constructed arguments and assessed theories on the basis of common sense and intuitive judgments. Yet, despite the important role intuitions play in philosophy, there has been little reflection on fundamental questions concerning the sort of data intuitions provide, how they are supposed to lead us to the truth, and why we should treat them as important. In addition, recent psychological research seems to pose serious challenges to traditional intuition-driven philosophical inquiry. Rethinking Intuition brings together (...)
     
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  43. Michael DePaul & William Ramsey (eds.) (1998). Rethinking Intuition: The Psychology of Intuition and its Role in Philosophical Inquiry. Rowman & Littlefield Publishers.
    Ancients and moderns alike have constructed arguments and assessed theories on the basis of common sense and intuitive judgments. Yet, despite the important role intuitions play in philosophy, there has been little reflection on fundamental questions concerning the sort of data intuitions provide, how they are supposed to lead us to the truth, and why we should treat them as important. In addition, recent psychological research seems to pose serious challenges to traditional intuition-driven philosophical inquiry. Rethinking Intuition brings together (...)
     
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  44. Louis Mackey (2002). An Ancient Quarrel Continued: The Troubled Marriage of Philosophy and Literature. University Press of America.
    In An Ancient Quarrel Continued, Louis Mackey argues that the relationship of philosophy with the literary arts is more intimate, more problematic, and more interesting than its relationship with the sciences.
     
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  45.  39
    Gerald F. Gaus (2007). On Justifying the Moral Rights of the Moderns: A Case of Old Wine in New Bottles. Social Philosophy and Policy 24 (1):84-119.
    In this essay I sketch a philosophical argument for classical liberalism based on the requirements of public reason. I argue that we can develop a philosophical liberalism that, unlike so much recent philosophy, takes existing social facts and mores seriously while, at the same time, retaining the critical edge characteristic of the liberal tradition. I argue that once we develop such an account, we are led toward a vindication of “old” (qua classical) liberal morality—what Benjamin Constant called the “liberties of (...)
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  46.  5
    Paul O'mahoney (2011). Opposing Political Philosophy and Literature: Strauss's Critique of Heidegger and the Fate of The'Quarrel Between Philosophy and Poetry'. Theoria 58 (126):73-96.
    Strauss's critique of Heidegger's philosophy aims at a recovery of political philosophy, which he saw as threatened by Heidegger's radical historicism; for Strauss, philosophy as a whole could not survive without political philosophy, and his return to the classical tradition of political philosophy, while inspired by the work of Heidegger, was directed against what he saw as the nihilism that was its consequence. Here I wish to examine a dimension of Strauss's critique which, though hinted at, remains neglected or unexplored (...)
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  47.  1
    Trevor Hogan (2003). `First of the Moderns': Reading Carlyle Reading Goethe, Again. Thesis Eleven 72 (1):46-64.
    This article reads Carlyle as a reader of Goethe to recover why he proclaimed Goethe as the `benignant spiritual revolutionist' of modernity and `first of the moderns'. As Goethe's first major English translator, Thomas Carlyle was also arguably the first to grasp the nature and purpose of Goethe's project to interpret modernity as a revolutionary epoch involving changes in consciousness, culture and material development. For Carlyle, Goethe's Faust presents modern consciousness and culture from the side of elegy - as the (...)
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  48. William R. Everdell (1998). The First Moderns: Profiles in the Origins of Twentieth-Century Thought. University of Chicago Press.
    A lively and accessible history of Modernism, _The First Moderns_ is filled with portraits of genius, and intellectual breakthroughs, that richly evoke the _fin-de-siècle_ atmosphere of Paris, Vienna, St. Louis, and St. Petersburg. William Everdell offers readers an invigorating look at the unfolding of an age. "This exceptionally wide-ranging history is chock-a-block with anecdotes, factoids, odd juxtapositions, and useful insights. Most impressive.... For anyone interested in learning about late 19th- and early 20th- century imaginative thought, this engagingly written book is (...)
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  49. Marc A. Hight (1999). Between Substance and Mode: The Ontology of Ideas Among the Early Moderns. Dissertation, Syracuse University
    This work studies early modern thought concerning the ontology of ideas. I endeavor to establish, contrary to some current scholarship, that the Early Moderns remained firmly in the grip of a substance/mode ontology narrowed from the substance/property distinction inherited from Aristotle. I argue that this traditional dichotomy provides the most philosophically and historically fruitful approach to understanding early modern thought. In particular, I demonstrate how the increasing radicalization in the metaphysics of the moderns is best explained by remaining within the (...)
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  50. Marella Morris & Jon Morris (eds.) (2004). Hegel and the Freedom of Moderns. Duke University Press Books.
    Available in English for the first time, _Hegel and the Freedom of Moderns_ revives discussion of the major political and philosophical tenets underlying contemporary liberalism through a revolutionary interpretation of G. W. F. Hegel’s thought. Domenico Losurdo,_ _one of the world’s leading Hegelians, reveals that the philosopher was fully engaged with the political controversies of his time. In so doing, he shows how the issues addressed by Hegel in the nineteenth century resonate with many of the central political concerns of (...)
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