Search results for 'David E. Klemm' (try it on Scholar)

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  1. David E. Klemm (2008). Kunstreligion : Schleiermacher and Caspar David Friedrich. In Hermann Patsch, Hans Dierkes, Terrence N. Tice & Wolfgang Virmond (eds.), Schleiermacher, Romanticism, and the Critical Arts: A Festschrift in Honor of Hermann Patsch. Edwin Mellen Press
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  2. David E. Klemm (2008). Religion and the Human Future: An Essay on Theological Humanism. Blackwell Pub..
    The shape of theological humanism -- Ideas and challenges -- The humanist imagination -- Thinking of God -- The logic of Christian humanism -- On the integrity of life -- The task of theological humanism -- Our endangered garden -- A school of conscience -- Masks of mind -- Religion and spiritual integrity -- Living theological humanism.
     
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  3.  32
    David E. Klemm & William H. Klink (2003). Constructing and Testing Theological Models. Zygon 38 (3):495-528.
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    David E. Klemm (2007). Religious Naturalism or Theological Humanism? Zygon 42 (2):357-368.
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  5. David E. Klemm, William H. Klink, Lawrence W. Fagg, Sjoerd L. Bonting, C. Mackenzie Brown, K. Helmut Reich & Extraterrestrial Life (2003). Dialogue on Theological Models. Zygon 38 (3-4):744.
     
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  6.  80
    David E. Klemm & William H. Klink (2008). Consciousness and Quantum Mechanics: Opting From Alternatives. Zygon 43 (2):307-327.
    We present a model of a fundamental property of consciousness as the capacity of a system to opt among presented alternatives. Any system possessing this capacity is "conscious" in some degree, whether or not it has the higher capacity of reflecting on its opting. We argue that quantum systems, composed of microphysical particles, as studied by quantum mechanics, possess this quality in a protomental form. That is, such particles display the capacity to opt among alternatives, even though they lack the (...)
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  7.  14
    David E. Klemm (1993). The World as Grace. Faith and Philosophy 10 (4):503-520.
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    David E. Klemm (1989). Levina's Phenomenology of the Other and Language as the Other of Phenomenology. Man and World 22 (4):403-426.
  9. David E. Klemm & Günter Zöller (eds.) (1997). Figuring the Self: Subject, Absolute, and Others in Classical German Philosophy. State University of New York Press.
    Provides a systematic overview of the topic of self in classical German philosophy, focusing on the period around 1800 and covering Kant, Fichte, Holderlin, Novalis, Schelling, Schleiermacher, and Hegel.
     
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  10.  30
    David E. Klemm & William H. Klink (2003). Models Clarified: Responding to Langdon Gilkey. Zygon 38 (3):535-541.
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  11. David E. Klemm (2005). Culture, Arts and Religion. In Jacqueline Mariña (ed.), The Cambridge Companion to Friedrich Schleiermacher. Cambridge University Press 251--268.
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  12. David E. Klemm (1993). Individuality: The Principle of Ricoeur's Mediating Philosophy and Its Bearing on Theology of Culture. In David E. Klemm & William Schweiker (eds.), Meanings in Texts and Actions: Questioning Paul Ricoeur. University Press of Virginia
     
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  13. David E. Klemm & William Schweiker (eds.) (1993). Meanings in Texts and Actions: Questioning Paul Ricoeur. University Press of Virginia.
     
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  14. David E. Klemm (1992). Open Secrets: Derrida and Negative Theology. In Robert P. Scharlemann & David E. Klemm (eds.), Negation and Theology. University Press of Virginia 8--24.
     
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  15. David E. Klemm, Leif Edward Ottesen Kknnair, Lawrence W. Fagg, Sjoerd L. Bonting, K. Helmut Reich, A. I. Heological Response & Extraterrestrial Life (2003). Think Piece. Zygon 38 (3-4):744.
     
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  16. Robert P. Scharlemann & David E. Klemm (eds.) (1992). Negation and Theology. University Press of Virginia.
     
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  17.  11
    E. G. Turner, M. David, B. A. van Groningen, J. C. van Oven, E. Boswinkel, E. P. Wegener, A. H. R. E. Paap, M. Hombert & Cl Preaux (1953). Papyrologica Lugduno-Batava, edidit Institutum Papyrologicum Universitatis Lugduno-Batavae, moderantibus M. David, B. A. van Groningen, J. C. van Oven. I. The Warren PapyriPapyrologica Lugduno-Batava, edidit Institutum Papyrologicum Universitatis Lugduno-Batavae, moderantibus M. David, B. A. van Groningen, J. C. van Oven. II. Einige Wiener PapyriPapyrologica Lugduno-Batava, edidit Institutum Papyrologicum Universitatis Lugduno-Batavae, moderantibus M. David, B. A. van Groningen, J. C. van Oven. III. Some Oxford PapyriPapyrologica Lugduno-Batava, edidit Institutum Papyrologicum Universitatis Lugduno-Batavae, moderantibus M. David, B. A. van Groningen, J. C. van Oven. IV. De Herodoti reliquiis in papyris et membranis Aegyptiis servatisPapyrologica Lugduno-Batava, edidit Institutum Papyrologicum Universitatis Lugduno-Batavae, moderantibus M. David, B. A. van Groningen, J. C. van Oven. V. Recherches sur le Recensement dans l'Egypte romaine Papyrologica Lugduno-Batava, edidit Institutum Pap. [REVIEW] Journal of Hellenic Studies 73:163.
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  18.  6
    Philip G. Ziegler (2012). Religion and the Human Future: An Essay on Theological Humanism – By David E. Klemm and William Schweiker. Modern Theology 28 (1):164-166.
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  19.  13
    Marian A. David (1988). Review of E. Runggaldier: Signifier and Signified. Linguistico-Philosophical Enquiries Into the Problem of Reference. [REVIEW] Philosophy and History 21 (1):31-34.
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  20.  1
    Alfred David (1972). Essays and Explorations: Studies in Ideas, Language, and Literature. Morton W. BloomfieldSpeaking of Chaucer. E. Talbot Donaldson. [REVIEW] Speculum 47 (3):509-511.
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  21.  1
    S. E. (1987). Joseph Ben-David, 1920–1986. Minerva 25 (1-2):1-2.
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  22. J. Conrad, V. Crapanzano, M. Crick, J. Cripps, M. David, J. Derrida, N. B. Dirks, T. Docherty, N. Dorian & M. Douglas (1997). Collard, J. 54 Comito, T. 198 Condor, J. 205n2 Condry, E. 87-8, 90, 91. In Andrew Dawson, Jennifer Lorna Hockey & Andrew H. Dawson (eds.), After Writing Culture: Epistemology and Praxis in Contemporary Anthropology. Routledge 264.
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  23. Michael Dauphinais, Barry David, Matthew Levering, Kevin L. Hester & Emmanuel Housset (2007). Jason Byassee, Praise Seeking Understanding: Reading the Psalms with Augustine. Radical Traditions—Theology in a Postcritical Key. Grand Rapids, MI, and Cambridge, UK: Eerdmans, 2007. Remo Cacitti, Furiosa Turba. I Fondamenti Religiosi Dell'eversione Sociale, Della Dissidenza Politica E Della Contestazione Ecclesiale Dei Circoncellioni d'Africa. [REVIEW] Augustinian Studies 38 (2):469-470.
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  24. Hernández de la Fuente & A. David (2011). Vidas de Pitágoras. Editorial Atalanta.
    En el mundo occidental, la primera figura que encarna el arquetipo del mediador sapiencial entre la comunidad humana y lo divino es, sin duda, Pitágoras de Samos. Las implicaciones de las doctrinas de este chamán en la historia de las ideas son enormes, pues sus invenciones abarcan todos los campos del saber: matemáticas, astronomía, filosofía, retórica, política, adivinación, medicina y religión. Nada escapa a este sabio griego, al que se atribuye un famoso teorema matemático, las escalas musicales y la idea (...)
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  25. David E. Klemm (1986). Hermeneutical Inquiry: Volume 1: The Interpretation of Texts. Oxford University Press Usa.
    This two volume work is a comprehensive reader in modern philosophical and theological hermeneutics. David E. Klemm has selected essays representing acknowledged classics in hermeneutics and the best modern hermeneutical thinkers. Volume One collects essays on the hermeneutics of texts. Volume Two collects works on the hermeneutics of existence. Each essay is preceded by an informative contextualizing introduction. Included in Volume One are works by: F.D.E. Schleiermacher, Wilhelm Dilthey, Rudolf Bultmann, Martin Heidegger, Paul Tillich, Hans-Georg Gadamer, Gerhard Ebeling, (...)
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  26. David E. Klemm (1986). Hermeneutical Inquiry: Volume 2: The Interpretation of Existence. Oxford University Press Usa.
    This two-volume work is a comprehensive reader in modern philosophical and theological hermeneutics. David E. Klemm has selected essays representing acknowledged classics in hermeneutics and the best modern hermeneutical thinkers. Volume One collects essays on the hermeneutics of texts. Volume Two collects works on the hermeneutics of existence. Each essay is preceded by an informative contextualizing introduction. Volume Two includes essays by: F. Schleiermacher, W. Dilthey, E. Husserl, M. Heidegger, R. Bultmann, P. Tillich, P. Ricoeur, J. Habermas, H-G. (...)
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  27.  11
    David E. Alexander (2010). Problems for Moral/Natural Supervenience: DAVID E. ALEXANDER. Religious Studies 47 (1):73-84.
    ???Everyone agrees that the moral features of things supervene on their natural features??? , 22). Everyone is wrong, or so I will argue. In the first section, I explain the version of moral supervenience that Smith and others argue everyone should accept. In the second section, I argue that the mere conceptual possibility of a divine command theory of morality is sufficient to refute the version of moral supervenience under consideration. Lastly, I consider and respond to two objections, showing, among (...)
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    Sandra D. Hojniak (2011). David E. Fisher: Much Ado About (Practically) Nothing. A History of the Noble Gases. [REVIEW] Foundations of Chemistry 13 (2):167-169.
    David E. Fisher: Much Ado about (Practically) Nothing. A History of the Noble Gases Content Type Journal Article Pages 1-3 DOI 10.1007/s10698-011-9114-0 Authors Sandra D. Hojniak, Department of Chemistry, Laboratory of Coordination Chemistry, Katholieke Universiteit Leuven, Celestijnenlaan 200F, 3001 Leuven, Belgium Journal Foundations of Chemistry Online ISSN 1572-8463 Print ISSN 1386-4238.
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  29.  1
    David E. Cooper (1997). Wittgenstein, Heidegger and Humility: David E. Cooper. Philosophy 72 (279):105-123.
    In 1929, doubtless to the discomfort of his logical positivist host Moritz Schlick, Wittgenstein remarked, ‘To be sure, I can understand what Heidegger means by Being and Angst ’ . I return to what Heidegger meant and Wittgenstein could understand later. I begin with that remark because it has had an instructive career. When the passage which it prefaced was first published in 1965, the editors left it out—presumably to protect a hero of ‘analytic’ philosophy from being compromised by an (...)
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  30.  5
    David E. Cooper (1984). Metaphors We Live By: David E. Cooper. Royal Institute of Philosophy Supplement 18:43-58.
    Aside from aperçus of Kant, Nietzsche, and of course, Aristotle, metaphor has not, until recently, received its due. The dominant view has been Hobbes': metaphors are an ‘abuse’ of language, less dangerous than ordinary equivocation only because they ‘profess their inconstancy’.
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  31.  2
    Margaret A. Fairhurst (1980). David E. Cooper on Language and Concept Possession. Journal of Philosophy of Education 14 (2):249–254.
    David e cooper has argued that it makes no sense to credit a young child with beliefs or concepts of any sort, since the young child lacks a fairly sophisticated linguistic system. in my paper i attempt to show that such a position cannot consistently be maintained. in fact, most of the arguments put forward by cooper to defend his position implicitly assume that the child has a conceptual system of some kind.
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  32. David E. Cooper (1983). The Free Man: David E. Cooper. Royal Institute of Philosophy Supplement 15:131-145.
    Not long after the historian, Seeley, had defined ‘perfect liberty’ as ‘the absence of all government’, Oscar Wilde wrote that a man can be totally free even in that granite embodiment of governmental constraint, prison. Ten years after Mill's famous defence of civil freedoms, On Liberty , Richard Wagner declaimed: I'll put up with everything—police, soldiers, muzzling of the press, limits on parliament… Freedom of the spiriti is the only thing for men to be proud of and which raises them (...)
     
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  33. David E. Cooper (1995). Technology: Liberation or Enslavement?: David E. Cooper. Royal Institute of Philosophy Supplement 38:7-18.
    The week, twenty-five years ago, of the Apollo spacecraft's return visit to the moon was described by Richard Nixon as the greatest since the Creation. Across the Atlantic, a French Academician judged the same event to matter less than the discovery of a lost etching by Daumier. Attitudes to technological achievement, then, differ. And they always have. Chuang-Tzu, over 2,000 years ago, relates an exchange between a Confucian passer-by and a Taoist gardener watering vegetables with a bucket drawn from a (...)
     
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  34.  54
    Andrea Borghini (2002). Oggetti Possibili E Oggetti Esistenti: La Teoria di David K. Lewis. Kykeyon 2:67-77.
    Quasi al termine della seconda guerra mondiale, alcuni ufficiali tedeschi diedero l’ordine di abbattere le storiche torri di San Gimignano; tutto pareva ormai deciso, quando un gruppo di civili riuscì con successo a ritardare l’esecuzione fino all’arrivo delle truppe alleate. Grazie a quei civili, le torri di San Gimignano sono ancora ben visibili a tutti, meta ogni anno di numerosi turisti; ma che cosa dire della possibilità che oggi esistessero soltanto le loro macerie? Esse rientrano in quella classe di cose (...)
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  35.  9
    Jerold J. Abrams (2016). Richard Rorty, Liberalism and Cosmopolitanism by David E. McClean. Transactions of the Charles S. Peirce Society 52 (1):118-122.
    David McClean’s book Richard Rorty, Liberalism and Cosmopolitanism is an excellent contribution to Rorty scholarship and pragmatism in general. The book begins with a masterful reconstruction of the tradition of American philosophy from Emerson and Thoreau to Peirce and James and Dewey, culminating in Rorty. This beginning, from the Preface entitled “Rorty’s ‘Violence of Direction’” to Chapter 1 entitled “From Pragmatism to Rortyism” occupies almost the first third, and seems to establish a three-part structure, of the book. The second (...)
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  36.  25
    Christian Coseru (2007). A Review of Buddhism, Virtue, and Environment, by David E. Cooper and Simon P. James. [REVIEW] Sophia 46 (2):75-77.
    Do Buddhist ‘moral’ principles, such as generosity, equanimity, and compassion, consistently map onto Greek and, more generally, Western ‘virtues’? In other words, is it at all possible to talk about a Buddhist ‘virtue ethics’? Should equanimity, for instance, be understood as having the same function in Buddhist moral thought as temperance has for Plato, Aristotle, or the Stoics? Does the Buddha’s effort to embody certain cardinal virtues (sīla) resemble the classical Greek and Roman pursuit of a life of personal flourishing (...)
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  37.  2
    Lore Hühn & David Carus (2012). David E. Cartwright , Schopenhauer: A Biography . Reviewed By. Philosophy in Review 32 (4):249-252.
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  38. David Pellauer (1992). John Bender and David E. Wellbery, Eds., Chronotypes: The Construction of Time Reviewed By. Philosophy in Review 12 (6):383-385.
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  39. David B. Martens (2004). David E. Cooper, Meaning Reviewed By. Philosophy in Review 24 (6):396-397.
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  40. David A. Hounshell (2014). David E. Nye.America's Assembly Line. Xii + 338 Pp., Illus., Bibl., Index. Cambridge, Mass./London: MIT Press, 2013. $29.95. [REVIEW] Isis 105 (1):203-204.
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  41. David Martens (2004). David E. Cooper, Meaning. [REVIEW] Philosophy in Review 24:396-397.
     
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  42. David Novitz (1987). "Metaphor": David E. Cooper. [REVIEW] British Journal of Aesthetics 27 (3):293.
     
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  43.  32
    Langdon Gilkey (2003). Problems and Possibilities of Theological Models: Responding to David Klemm and William Klink. Zygon 38 (3):529-534.
    This essay is a response to the proposals of David Klemm and William Klink concerning the construction and testing of theological models. A number of issues are raised for critical attention. The exclusive attention to Christian theology, with no discussion of other religions, poses some significant problems, not the least of which is that cognitive claims of religious thinking are not universal but rather are defined by the particularities of the religious context in which they are made. Although (...)
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  44.  5
    David W. E. Smith (1995). Chance and Longevity. David W. E. Smith Replies. Bioessays 17 (5):466-467.
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  45.  1
    Monica Loyola Stival (2013). O estatuto do simples e a questão do real: o horizonte nominalista de David Hume. Discurso 39 (39):155-194.
    O estatuto do simples e a questão do real: o horizonte nominalista de David Hume.
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  46. David J. Furley & Reginald E. Allen (1970). Studies in Presocratic Philosophy Edited by David J. Furley and R.E. Allen. --. Routledge and K. Paul.
     
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  47.  97
    A. J. Soyland (1991). Reviews : David E. Leary (Ed.), Metaphors in the History of Psychology, Cambridge: Cambridge University Press, 1990, £32.50, Xiii + 383 Pp. [REVIEW] History of the Human Sciences 4 (3):452-454.
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  48.  9
    Joseph J. Piccione (2004). Boyle, Philip J., Edwin R. DuBose, Stephen J. Ellingson, David E. Guinn, and David B. McCurdy. Organizational Ethics in Health Care: Principles, Cases, and Practical Solutions. [REVIEW] The National Catholic Bioethics Quarterly 4 (2):429-430.
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  49.  1
    Christian Strub (1994). David E. Cooper: "Metaphor". [REVIEW] Noûs 28 (2):252-258.
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  50.  9
    Edward Feser (2016). David E. Alexander, Goodness, God, and Evil , 155 Pp., P/B, £17.96. [REVIEW] Ratio 29 (1):106-113.
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