Search results for 'Ding an sich' (try it on Scholar)

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  1. Bemerkungen Zum Leib-Seele-Problem Im & Anschluss An (1978). Wieso konnen Sie sich so Sicher sein?: Bemerkungen zum Leib-seele-problem im anschluss an wittgensteins losung Des" verstehensproblems. In Elisabeth Leinfellner (ed.), Wittgenstein and His Impact on Contemporary Thought: Proceedings of the Second International Wittgenstein Symposium, 29th August to 4th September 1977, Kirchberg/Wechsel (Austria) ; Editors, Elisabeth Leinfellner ... [Et Al.]. Distributed by D. Reidel Pub. Co.. 475.score: 780.0
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  2. Weixiang Ding (2011). Zhu Xi's Choice, Historical Criticism and Influence—An Analysis of Zhu Xi's Relationship with Confucianism and Buddhism. Frontiers of Philosophy in China 6 (4):521-548.score: 300.0
    As a great synthesist for the School of Principles of the Northern and Southern Song dynasties, Zhu Xi’s influence over the School of Principles was demonstrated not only through his positive theoretical creation, but also through his choice and critical awareness. Zhu’s relationship with Confucianism and Buddhism is a typical case; and his activities, ranging from his research of Buddhism (the Chan School) in his early days to his farewell to the Chan School as a student of Li Dong from (...)
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  3. Jason Q. Zhang, Hong Zhu & Hung-bin Ding (2013). Board Composition and Corporate Social Responsibility: An Empirical Investigation in the Post Sarbanes-Oxley Era. [REVIEW] Journal of Business Ethics 114 (3):381-392.score: 300.0
    Although the composition of the board of directors has important implications for different aspects of firm performance, prior studies tend to focus on financial performance. The effects of board composition on corporate social responsibility (CSR) performance remain an under-researched area, particularly in the period following the enactment of the Sarbanes-Oxley Act of 2002 (SOX). This article specifically examines two important aspects of board composition (i.e., the presence of outside directors and the presence of women directors) and their relationship with CSR (...)
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  4. Carveth Read (1883). On the English of Ding-an-Sich. Mind 8 (31):412-415.score: 270.0
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  5. Horst Seidl (1972). Bemerkungen zu Ding an sich und transzendentalem Gegenstand in Kants Kritik der reinen Vernunft. Kant-Studien 63 (1-4):305-314.score: 270.0
  6. Reinhard Leuze (1997). Gott und das Ding an sich—Probleme der pluralistischen Religionstheorie. Neue Zeitschrift für Systematische Theologie Und Religionsphilosophie 39 (1):42-64.score: 270.0
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  7. Alois K. Soller (1997). Fichtes Lehre vom Anstoß, Nicht-Ich und Ding an sich in der Grundlage der gesamten Wissenschaftslehre. Fichte-Studien 10:175-189.score: 270.0
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  8. Wolfgang Ritzel (1952). Die Ding-an-Sich-Theorie Hermann Cohens. Zeitschrift für Philosophische Forschung 6 (3):426 - 434.score: 270.0
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  9. Rudolf Boehm (1978). Das „ding-an-sich” AlS erkenntnisziel: Fragen zu Rudolf bernets aufsatz „endlichkeit und unendlichkeit in husserls phänomenologie der wahrnehmung”. Tijdschrift Voor Filosofie 40 (4):659 - 661.score: 270.0
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  10. Franz Staudinger (1900). Der Streit um das Ding an sich und seine Erneuerung im sozialistischen Lager. Kant-Studien 4 (1-3):167-189.score: 270.0
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  11. Walther Wagner (1926). IV. Kants Isolierung des Verstandes und ihre Bedeutung für den Ding-an-sich-Begriff. Archiv für Geschichte der Philosophie 37 (1-2):49-64.score: 270.0
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  12. Lutz Baumann (1990). Kants Theorie des Gegenstandserkenntnis und Schopenhauers Lehre vom Ding an sich. Schopenhauer-Jahrbuch 71:17-25.score: 270.0
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  13. Margot Fleischer (1988). Dionysos AlS Ding an sich. Der anfang Von nietzsches philosophie in der ästhetischen metaphysik der „geburt der tragödie“. Nietzsche-Studien 17 (1).score: 270.0
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  14. Andree Hahmann (2012). Ist "Freiheit die Wahrheit der Notwendigkeit"? : das Ding an sich als Grund der Erscheinung bei Kant. In Mario Brandhorst, Andree Hahmann & Bernd Ludwig (eds.), Sind Wir Bürger Zweier Welten?: Freiheit Und Moralische Verantwortung Im Transzendentalen Idealismus. Meiner.score: 270.0
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  15. Peter Klepec (forthcoming). Ding an sich kot zagata razmejitvene geste? Filozofski Vestnik.score: 270.0
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  16. J. Meurers (1979). Der Satz des Anaximander und das Ding an sich. Kant-Studien 70 (1-4):425-450.score: 270.0
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  17. Herman Philipse (2007). Heidegger's 'Scandal of Philosophy': The Problem of the 'Ding an Sich'in 'Being and Time'. In Steven Galt Crowell & Jeff Malpas (eds.), Transcendental Heidegger. Stanford University Press. 168--198.score: 270.0
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  18. John Visintainer (1996). Kant's Problems of Causality and the Ding-an-Sich. Auslegung 21:19-34.score: 270.0
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  19. Alexander Aichele (2013). An Sich Kein Ding: Nietzsches Wirklichkeiten. Nietzscheforschung 20 (1).score: 261.0
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  20. Ram Lal Singh (1978). An Inquiry Concerning Reason in Kant and Śaṁkara. Chugh Publications.score: 207.0
     
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  21. Henny Blomme (2013). The Vagaries of Chiba's Idealism. [REVIEW] Critique. A Philosophical Review Bulletin 2:17-23.score: 189.0
    The goal of Chiba’s book is to answer the following question: Is Kant’s ‘transcendental idealism’ ‘realism’ or ‘idealism’? (p. 2) Chiba concludes that Kant is an anti-realist: objects do not exist independently of our cognition. Chiba’s book contains a lot of interesting and precise analysis of parts of Kant’s argument in the Critique of Pure Reason. So it should be clear that the following remarks, although they express disagreement or reservation, are in no sense meant to hold back anyone from (...)
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  22. Rae Langton (1998). Kantian Humility: Our Ignorance of Things in Themselves. Oxford University Press.score: 180.0
    Rae Langton offers a new interpretation and defense of Kant's doctrine of things in themselves. Kant distinguishes things in themselves from phenomena, and in so doing he makes a metaphysical distinction between intrinsic and relational properties of substances. Langton argues that his claim that we have no knowledge of things in themselves is not idealism, but epistemic humility: we have no knowledge of the intrinsic properties of substances. This interpretation vindicates Kant's scientific realism, and shows his primary/secondary quality distinction to (...)
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  23. Daniel Warren (2001). Reality and Impenetrability in Kant's Philosophy of Nature. Routledge.score: 180.0
    This book highlights Kant's fundamental contrast between the mechanistic and dynamical conceptions of matter, which is central to his views about the foundations of physics, and is best understood in terms of the contrast between objects of sensibility and things in themselves.
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  24. Martin Heidegger (1967/1985). What is a Thing? University Press of America.score: 180.0
  25. Arthur Melnick (1973). Kant's Analogies of Experience. Chicago,University of Chicago Press.score: 180.0
  26. Robert B. Pippin (1976). Review: Prauss, Kant und das Problem der Dinge an sich. Journal of the History of Philosophy 14 (3):374-378.score: 146.0
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  27. Thomas Pogge (1991). Erscheinungen und Dinge an sich. Zeitschrift für Philosophische Forschung 45 (4):489 - 510.score: 146.0
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  28. Anton Thomsen (1904). Bemerkungen zur Kritik des Kantischen Begriffes des Dinges an sich. Kant-Studien 8 (1-4):193-257.score: 146.0
  29. Eln Brlefwechsel (1927). Zur erkenntnis Des willens AlS dinges an sich. Schopenhauer-Jahrbuch 14.score: 146.0
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  30. Dietmar H. Heidemann (2012). ber Kants These: "Denn, sind Erscheinungen Dinge an sich selbst, so ist Freiheit nicht zu retten". In Mario Brandhorst, Andree Hahmann & Bernd Ludwig (eds.), Sind Wir Bürger Zweier Welten?: Freiheit Und Moralische Verantwortung Im Transzendentalen Idealismus. Meiner.score: 146.0
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  31. Daniel R. Alvarez (2005). Rupp in Perspective: An Examination of Two Topics In. Philosophy East and West 55 (2).score: 117.0
    : George Rupp's Beyond Existentialism and Zen, in its typological-structural analysis and model of religious pluralism, proffers an alternative to the dominant Kantian models (e.g., by John Hicks and Sarvepalli Radhakrish nan). The question for Rupp is not which religion is true and how to decide that issue—answered in the Kantian approach in terms of an unknowable Ding an sich that all religions, albeit imperfectly, try to approximate or conceptualize (i.e., God or the Transcendent)—but rather how do religions (...)
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  32. Daniel R. Alvarez (2005). Rupp in Perspective: An Examination of Two Topics in Beyond "Existentialism and Zen". Philosophy East and West 55 (2):153 - 178.score: 117.0
    George Rupp's Beyond Existentialism and Zen, in its typological-structural analysis and model of religious pluralism, proffers an alternative to the dominant Kantian models (e.g., by John Hicks and Sarvepalli Radhakrish- nan). The question for Rupp is not which religion is true and how to decide that issue-answered in the Kantian approach in terms of an unknowable Ding an sich that all religions, albeit imperfectly, try to approximate or conceptualize (i.e., God or the Transcendent)-but rather how do religions represent, (...)
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  33. Dermot Moran (2000). Hilary Putnam and Immanuel Kant: Two `Internal Realists'? Synthese 123 (1):65-104.score: 90.0
    Since 1976 Hilary Putnam has drawn parallels between his "internal", "pragmatic", "natural" or "common-sense" realism and Kant's transcendental idealism. Putnam reads Kant as rejecting the then current metaphysical picture with its in-built assumptions of a unique, mind-independent world, and truth understood as correspondence between the mind and that ready-made world. Putnam reads Kant as overcoming the false dichotomies inherent in that picture and even finds some glimmerings of conceptual relativity in Kant's proposed solution. Furthermore, Putnam reads Kant as overcoming the (...)
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  34. Wolfgang Baer (2007). The Physical Condition for Consciousness: A Comment on R. Shaw and J. Kinsella-Shaw. Journal of Consciousness Studies 14 (8):93-104.score: 90.0
    If the universe is a machine, consciousness is not possible. If the universe is more than a machine, then physics is incomplete. Since we are both part of the universe and conscious, physics must be incomplete and the understanding required to construct conscious mechanisms must be sought through the advancement of physics not the continued application of inadequate concepts. In this paper I will show that an impediment to this advancement is the confusion arising through the use of terms such (...)
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  35. Graham Harman (2011). Meillassoux's Virtual Future. Continent 1 (2):78-91.score: 90.0
    continent. 1.2 (2011): 78-91. This article consists of three parts. First, I will review the major themes of Quentin Meillassoux’s After Finitude . Since some of my readers will have read this book and others not, I will try to strike a balance between clear summary and fresh critique. Second, I discuss an unpublished book by Meillassoux unfamiliar to all readers of this article, except those scant few that may have gone digging in the microfilm archives of the École normale (...)
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  36. Paul Ennis (2011). Copernican Metaphysics. Continent 1 (2):94-101.score: 90.0
    In the Kritik der reinen Vernunft (1781) Kant introduced the transcendental method on a precarious footing and he never shied away from the fact that the transcendental method is structured, and I mean it in the most direct sense possible, aporetically. The aporetic element, the unstable core within Kantian thought, is the distinction between phenomenal and noumenal content in the chapter entitled "On the ground of the distinction [Unterscheidung] of all objects [Gegenstände] in general into phenomena and noumena" (Kant A236/B295-A260/B315). (...)
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  37. Johann-Peter Regelmann (1979). Die Stellung der Biologie in den Neukantianischen Systemen Von Ernst Cassirer Und Nicolai Hartmann. Acta Biotheoretica 28 (3).score: 90.0
    The founders of the Marburger Schule of Neo-Kantianism, Hermann Cohen and Paul Natorp, laid an emphasis upon a Platonic understanding of mathematics and logic as the paradigmatic epistemological basis of philosophy. Their successors, namely Ernst Cassirer and Nicolai Hartmann, made obvious, however, that new biological thinking can have a strong influence on ontology as well as on the theory of knowledge. They could show that biology was no longer to be treated as a metaphysical system in that pejorative meaning of (...)
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  38. Edward Eugene Kleist (2010). Schopenhauer on the Individuation and Teleology of Intelligible Character. Idealistic Studies 40 (1/2):15-26.score: 90.0
    A problem arises in Schopenhauer’s claim that each individual person’s will, or intelligible character, is timeless. The principium individuationis depends upon spatio-temporal determinations governing the world as representation. As individual, one’s individual character would seem to depend upon spatio-temporalconditions. Yet, Schopenhauer adopts the Kantian distinction between empirical character and intelligible character, with the individual’s intelligible characterremaining the timeless Ding-an-sich, or will. In response to this problem, I proceed in four stages. First, I examine why Schopenhauer appropriated the Kantiandistinction (...)
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  39. H. B. Nielsen (2011). Imaginary Part of Action, Future Functioning as Hidden Variables. Foundations of Physics 41 (3):608-635.score: 90.0
    Beginning with a review the logically first stages in the project of Random Dynamics, hoping for all laws nature being emergent, we also review what can be considered a consequence of Random Dynamics, a model—by myself and Masao Ninomiya—, which in principle predicts the initial conditions in such a way as to minimize a certain functional of the history of the Universe through both past and future. This functional is indeed the imaginary part of the action, which exists (only) in (...)
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  40. Jeroen Mettes (2012). Political Poetry: A Few Notes. Poetics for N30. Continent 2 (1):29-35.score: 90.0
    continent. 2.1 (2012): 29–35. Translated by Vincent W.J. van Gerven Oei from Jeroen Mettes. "Politieke Poëzie: Enige aantekeningen, Poëtica bij N30 (versie 2006)." In Weerstandbeleid: Nieuwe kritiek . Amsterdam: De wereldbibliotheek, 2011. Published with permission of Uitgeverij Wereldbibliotheek, Amsterdam. L’égalité veut d’autres lois . —Eugène Pottier The modern poem does not have form but consistency (that is sensed), no content but a problem (that is developed). Consistency + problem = composition. The problem of modern poetry is capitalism. Capitalism—which has no (...)
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  41. Paola Dessi (forthcoming). Hintikka: Un Ritorno a Kant? Rivista di Filosofia.score: 90.0
    This article discusses the references to Kant made by Hintikka in his recent writings on epistemology and philosophy of science. Hintikka holds that Kant's argument concerning the justification of mathematical methods can be understood as a question concerning the legitimacy of the rule of "existential instantiation." He also holds that the difference between "surface information" and "depth information" in first-order languages throws light on the Kantian concept of "Ding an sich". It is argued that Hintikka's attitude reflects instead (...)
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  42. Rocco Porcheddu (2009). Zweck an sich selbst und Subjektivität. Ein Versuch zu Kants Grundlegung zur Metaphysik der Sitten. Fichte-Studien 33:177-188.score: 84.0
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  43. Wolfgang Janke (1996). „Das Wissen ist an sich die absolute Existenz. Perspektiven der Philosophie 22:189-230.score: 84.0
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  44. Wolfgang Janke (1996). „Das Wissen Ist an Sich Die Absolute Existenz". Der Oberste Grundsatz in Fichtes 4. Vortrag der Wissenschaftslehre. Erlangen Im Sommer 1805. [REVIEW] Perspektiven der Philosophie 22:189-230.score: 84.0
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  45. W. P. Mendonça (1993). Die Person als Zweck an sich. Kant-Studien 84 (2):167-184.score: 84.0
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  46. Elisa Primavera-Lévy (2011). „An sich giebt es keinen schmerz“. Heroischer und physiologischer schmerz bei Nietzsche im kontext Des späten 19. jahrhunderts. Nietzsche-Studien 40 (1).score: 84.0
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  47. Markus Rothhaar (2008). Der Grundsatz der Menschenwurde und das Problem des, Zwecks an-sich. Archiv Fuer Rechts-Und Sozialphilosphie 94 (4):421-433.score: 84.0
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  48. Otto Schnitzler (1957). Besteht für die feststellung in einem feststellenden ein an-sich? Kant-Studien 48 (1-4):404-424.score: 84.0
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  49. Stefania Centrone (2012). Consequentia Mirabilis, Antiskeptizismus und Antinomien Uber Bolzanos Beweis, dasharp es wenigstens eine Wahrheit an sich, dasharp es der Wahrheiten mehre, ja unendlich viele gebe. Zeitschrift für Philosophische Forschung 66 (4):539-565.score: 84.0
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  50. Silvio Senn (1972). An Sich Skizze* Zu Einer Begriffsgeschichte. Philosophica 10.score: 84.0
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