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.
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  2.  15
    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.
    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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  3.  2
    Fabian Ott (2015). Kants Unterschied von Ding an Sich Und Erscheinung in der Hegelschen Rezeption. Hegel-Jahrbuch 2015 (1).
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    John Visintainer (1996). Kant's Problems of Causality and the Ding-an-Sich. Auslegung 21 (1):19-34.
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  5. Erich Adickes (1924). Kant und das Ding an sich. Heise.
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  6.  2
    Maurizio Ferraris (2015). Ding an Sich. In Andreas Speer, Wolfram Hogrebe & Markus Gabriel (eds.), Das Neue Bedürfnis Nach Metaphysik / the New Desire for Metaphysics. De Gruyter 119-132.
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  7.  7
    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.
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  8.  10
    Horst Seidl (1972). Bemerkungen zu Ding an sich und transzendentalem Gegenstand in Kants Kritik der reinen Vernunft. Kant-Studien 63 (1-4):305-314.
  9.  10
    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.
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  10.  3
    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):74.
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  11.  4
    Reinhard Leuze (1997). Gott und das Ding an sich—Probleme der pluralistischen Religionstheorie. Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 39 (1):42-64.
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  12.  8
    Wolfgang Ritzel (1952). Die Ding-an-Sich-Theorie Hermann Cohens. Zeitschrift für Philosophische Forschung 6 (3):426 - 434.
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  13.  10
    Carveth Read (1883). On the English of Ding-an-Sich. Mind 8 (31):412-415.
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  14.  3
    Franz Staudinger (1900). Der Streit um das Ding an sich und seine Erneuerung im sozialistischen Lager. Kant-Studien 4 (1-3):167-189.
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  15.  4
    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.
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  16. E. V. Aster (1904). Wernicke, Die Theorie des Gegenstandes und die Lehre vom Ding-an-sich bei Immanuel Kant. Kant-Studien 9:559.
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  17. Lutz Baumann (1990). Kants Theorie des Gegenstandserkenntnis und Schopenhauers Lehre vom Ding an sich. Schopenhauer Jahrbuch 71:17-25.
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  18. L. Busse (1893). Zu Kant's Lehre Vom Ding an Sich. Philosophical Review 2:617.
     
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  19. A. C. Ewing (1925). ADICKES, E. -Kant Und Das Ding an Sich. [REVIEW] Mind 34:258.
     
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  20. 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
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  21. Peter Klepec (forthcoming). Ding an sich kot zagata razmejitvene geste? Filozofski Vestnik.
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  22. E. König (1901). Wyneken, Das Ding an sich und das Naturgesetz der Seele. Eine neue Erkenntnistheorie. Kant-Studien 6:98.
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  23. Valerio Meattini (2013). Im Margine Al ‘Ding an Sich’: Schopenhauer ‘Discepolo’ di Kant. In Margit Ruffing, Claudio La Rocca, Alfredo Ferrarin & Stefano Bacin (eds.), Kant Und Die Philosophie in Weltbürgerlicher Absicht: Akten des Xi. Kant-Kongresses 2010. De Gruyter 579-590.
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  24. J. Meurers (1979). Der Satz des Anaximander und das Ding an sich. Kant-Studien 70 (1-4):425-450.
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  25. Matthew Meyer (2015). Review Mattia Riccardi,“Der Faule Fleck des Kantischen Kriticismus”: Erscheinung und Ding an sich bei Nietzsche. Basel : Schwabe Verlag, 2009. 243 pp. ISBN: 978-3-7965-2571-1. Hardcover, €54.60. [REVIEW] Journal of Nietzsche Studies 46 (1):143-145.
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  26. Jürgen Mittelstrass (1977). Ding als Erscheinung und Ding an sich. Zur Kritik einer spekulativen Unterscheidung. In Manfred Riedel & Jürgen Mittelstraß (eds.), Vernünftiges Denken: Studien Zur Praktischen Philosophie Und Wissenschaftstheorie. De Gruyter 107-123.
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  27. M. J. Monrad (1897). Das Ding-an-Sich Als Noumenon. Philosophical Review 6:559.
     
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  28. 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.
     
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  29. Anna Tumarkin (1910). Kants Lehre Vom Ding an Sich. Philosophical Review 19:100.
     
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  30.  3
    Alexander Aichele (2013). An Sich Kein Ding: Nietzsches Wirklichkeiten. Nietzscheforschung 20 (1).
  31.  35
    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.
    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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  32. Gerold Prauss (1976). Kant und das Problem der Dinge an sich. Zeitschrift für Philosophische Forschung 30 (3):487-490.
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  33.  1
    Jeffrey Cohen, Yuan Ding, Cédric Lesage & Hervé Stolowy (forthcoming). Media Bias and the Persistence of the Expectation Gap: An Analysis of Press Articles on Corporate Fraud. Journal of Business Ethics.
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  34.  1
    Shujun Ding, Chunxin Jia & Zhenyu Wu (forthcoming). Mutual Fund Activism and Market Regulation During the Pre-IFRS Period: The Case of Earnings Informativeness in China From an Ethical Perspective. Journal of Business Ethics.
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  35. Jun Yin, Haokui Xu, Xiaowei Ding, Junying Liang, Rende Shui & Mowei Shen (2016). Social Constraints From an Observer’ Perspective: Coordinated Actions Make an Agent’s Position More Predictable. Cognition 151:10-17.
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  36. Hua Zhang, Yuanyang Song & Yuan Ding (2015). What Drives Managerial Perks? An Empirical Test of Competing Theoretical Perspectives. Journal of Business Ethics 132 (2):259-275.
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  37.  2
    Martin Heidegger & Petra Jaeger (1984). Die Frage Nach Dem Ding Zu Kants Lehre von den Transzendentalen Grundsätzen. V. Klostermann.
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  38. Ram Lal Singh (1978). An Inquiry Concerning Reason in Kant and Śaṁkara. Chugh Publications.
     
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  39. Henny Blomme (2013). The Vagaries of Chiba's Idealism. [REVIEW] Critique. A Philosophical Review Bulletin 12.
    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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  40.  69
    Rae Langton (1998). Kantian Humility: Our Ignorance of Things in Themselves. Oxford University Press.
    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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  41. Martin Heidegger (1967/1985). What is a Thing? University Press of America.
  42.  29
    Daniel Warren (2001). Reality and Impenetrability in Kant's Philosophy of Nature. Routledge.
    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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  43.  6
    Arthur Melnick (1973). Kant's Analogies of Experience. Chicago,University of Chicago Press.
  44.  3
    A. Meinong (1908). Über Die Stellung der Gegenstandstheorie Im System der Wissenschaften. Philosophical Review 17 (2):212-215.
  45.  28
    Galen Strawson (2002). Knowledge of the World. Noûs 36 (s1):146 - 175.
    reprinted as 'Can We Know the Nature of Reality As It Is In Itself' in Galen Strawson, Real Materialism, 2008: Many hold that it is impossible in principle for finite creatures like ourselves to know anything of the nature of non-mental concrete reality as it is in itself, even if we can be said to know the nature of the qualitative character of our own experiences (as it is in itself) just in having them. I argue that there is no (...)
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  46. Martin Heidegger & Vincenzo Vitiello (1989). La Questione Della Cosa la Dottrina Kantiana Dei Principi Trascendentali.
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  47. Otto Liebmann, Harald Schwaetzer, Ernst Wolfgang Orth, Ulrich Hoyer & Eduard von Hartmann (2001). Die Klimax der Theorien.
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  48.  5
    Eva Weber-Guskar (2013). Vom Wert und der Würde des Menschen. Was heißt es, einen Menschen an sich wertzuschätzen? Deutsche Zeitschrift für Philosophie 61 (1):109-125.
    This article examines the idea that “human dignity” means that humans as such are valuable. It does so not from a perspective of normative or metaethics but from the perspective of the practice of valuing that consists in manifested dispositions of actions and emotions. From this point of view a commonly neglected problem becomes evident: How can we value a concrete person non-instrumentally without any reference to her individual properties or achievements and without having any relationship with this person? The (...)
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  49.  2
    Markus Rothhaar (2008). Der Grundsatz der Menschenwurde und das Problem des, Zwecks an-sich. Archiv Fuer Rechts- Und Sozialphilosphie 94 (4):421-433.
    In the current theoretical discourse, human dignity as it is enshrined in the German Basic Law, is often interpreted as a special ,,right to non-instrumentalization“ which overturns any other human right. This interpretation usually refers to Kant's concept of human dignity, according to which any person is an “end-in-itself”. By discussing the different possibilities on how to understand this idea, I want to point out that none of possible interpretations of Kant's concept can give good reasons for an understanding of (...)
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  50.  26
    Tobias Rosefeldt (2000). Sich setzen, oder Was ist eigentlich das Besondere an Selbstbewußtsein? John Perry hilft, eine Debatte zwischen Henrich und Tugendhat zu klären. Zeitschrift für Philosophische Forschung 54 (3):425 - 444.
    Gefragt wird: Was ist das Besondere an Überzeugungen de se, also solchen Überzeugungen über sich selbst, bei denen man weiß, daß man selbst es ist, über den man eine Überzeugung hat? Kritisiert werden die Positionen Tugendhats und Henrichs: die von Tugendhat, weil dieser mit seinen Bemerkungen zur veritativen Symmetrie zwischen „ich"- und „er"-Sätzen die Besonderheit solcher Überzeugungen nur zirkulär erklären kann , seine Annahme einer epistemischen Asymmetrie zwischen Überzeugungen de se und anderen Überzeugungen aber unhaltbar ist ; die von (...)
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