Search results for 'E. Ju Solov'ëv' (try it on Scholar)

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  1. E. Ju Solov'ëv (1993). Not a Forecast, but a Social Prophesy. Studies in East European Thought 45 (1-2):37 - 49.score: 495.0
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  2. E. Iu Solov'ev (2010). The Existential Soteriology of Merab Mamardashvili. Russian Studies in Philosophy 49 (1):53-73.score: 285.0
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  3. E. Iu Solov'ev (2009). The Institute of Philosophy Has Long Been an Institution of Civil Society. Russian Studies in Philosophy 48 (1):83-100.score: 285.0
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  4. E. Iu Solov'ev (1968). Individual and Situation in Marx's Sociopolitical Analysis. Russian Studies in Philosophy 7 (2):35-48.score: 285.0
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  5. E. Iu Solov'ev (1998). Philosophical Journalism of the Sixties. Russian Studies in Philosophy 36 (4):54-62.score: 285.0
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  6. E. Iu Solov'ev (1999). The Concept of Right in Kant and Hegel A View From the Russian Tradition and the Present. Russian Studies in Philosophy 38 (1):42-56.score: 285.0
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  7. V. I. Tolstykh, V. S. Stepin, E. Iu Solov'ev, V. Zh Kelle, A. A. Guseinov, A. I. Gel'man, F. T. Mikhailov, V. M. Mezhuev & K. Kh Momdzhian (1991). Is Marxism Dead? Materials From a Discussion. Russian Studies in Philosophy 30 (2):7-74.score: 285.0
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  8. Oleg Sergeevich Pugachev (1996). The Problem of Moral Absolutes in the Ethics of Vladimir Solov'ëv. Studies in East European Thought 48 (2-4):207 - 221.score: 96.0
    Moral absolutes were perceived, by Solov'ëv, in a dual manner: a) from the side of content, of psychology, as when we speak of feelings, emotions, etc.; and b) under a formal aspect, as “ideas,” i.e. logically. Neither of these can be treated without relating to moral absolutes astrue, and without a rationalbelief in their truth, a truth that cannot be logically proved. In my opinion, our time has become keenly aware of the universally human value of Vladimir Solov'ëv's (...)
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  9. I. S. Danilenko (ed.) (2005). Russkie Filosofy o Voĭne: F.M. Dostoevskiĭ, Vl.S. Solovʹev, N.A. Berdi͡aev, S.N. Bulgakov, E.N. Trubet͡skoĭ, S.L. Frank, V.F. Ėrn. [REVIEW] Kuchkovo Pole.score: 85.5
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  10. E. B. Rashkovskii (1999). Contemporary World Knowledge and the Philosophical Tradition of Russia: On the Current Reading of VI. Solov'ev's Works. Russian Studies in Philosophy 38 (2):52-74.score: 43.5
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  11. E. B. Rashkovskii (1989). Vladimir Solov'ev on the Fate and Purpose of Philosophy. Russian Studies in Philosophy 28 (3):5-16.score: 43.5
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  12. Gasan Gusejnov (2009). The Linguistic Aporias of Alexei Losev's Mystical Personalism. Studies in East European Thought 61 (2/3):153 - 164.score: 30.0
    Alexey Losev's concept of 'personality' was developed in his writings from the 1920s, "The Dialectics of Myth" and "The Philosophy of Name". In his later works (e.g. on the aesthetics of the Renaissance and in his book about Vladimir Soloviev) Losev also understood the 'personality' outside of the boundaries of philosophy and theology. For him, the mystical dimension of personality in the end dominates logical and cultural structures of the subject. Losev's concept of 'personality' as a myth, a symbol, rather (...)
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  13. Edith Klum (1969). VI. Solov'evs Stellung zum frühen Schelling im Zusammenhang mit Schopenhauer und E. v. Hartmann. Zeitschrift für Religions- Und Geistesgeschichte 21 (3):230-237.score: 28.5
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  14. Ruth E. Kastner (2013). De Broglie Waves as the “Bridge of Becoming” Between Quantum Theory and Relativity. Foundations of Science 18 (1):1-9.score: 16.5
    It is hypothesized that de Broglie’s ‘matter waves’ provide a dynamical basis for Minkowski spacetime in an antisubstantivalist or relational account. The relativity of simultaneity is seen as an effect of the de Broglie oscillation together with a basic relativity postulate, while the dispersion relation from finite rest mass gives rise to the differentiation of spatial and temporal axes. Thus spacetime is seen as not fundamental, but rather as emergent from the quantum level. A result by Solov’ev which demonstrates that (...)
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