Search results for 'Edith Sizoo' (try it on Scholar)

707 found
Order:
  1.  5
    Edith Sizoo (ed.) (2010). Responsibility and Cultures of the World: Dialogue Around a Collective Challenge. P.I.E. Peter Lang.
    "I do not want my house to be walled in on all sides and my windows to be stuffed. I want the cultures of all the lands to be blown about my house as freely ...
    Direct download  
     
    Export citation  
     
    My bibliography   1 citation  
  2.  4
    Mary Edith (1951). Jeanne d'Arc by Lucien Fabre. Franciscan Studies 11 (1):104-107.
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  3.  1
    Mary Edith (1951). Jeanne d'Arc by Lucien Fabre. Franciscan Studies 11 (1):104-107.
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  4.  5
    Timothy Burns (2015). On Being a ‘We’: Edith Stein’s Contribution to the Intentionalism Debate. Human Studies 38 (4):529-547.
    It is commonplace to speak of social groups as if they were capable of the same sorts of activities as individuals. We say, “Germany won the World Cup”; “The United States invaded Iraq”; and “The world mourned the passing of Nelson Mandela”. In so doing, we attribute agency, belief, and emotional states to groups themselves. In recent years, much literature devoted to analyzing such statements and their implications has emerged. Within this literature, the issue of “intentionalism,” whether individuals must have (...)
    No categories
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  5. Kris McDaniel (forthcoming). Edith Stein: On the Problem of Empathy. In Eric Schliesser (ed.), Ten Neglected Philosophical Classics. Oxford
    I will discuss Stein’s first major philosophical work, On the Problem of Empathy. I’ll first present some of the background context to the composition of this work and then discuss some of the themes of the work that I find intriguing.
    Direct download  
     
    Export citation  
     
    My bibliography  
  6.  28
    Sylvia M. Maatta (2006). Closeness and Distance in the Nurse-Patient Relation. The Relevance of Edith Stein's Concept of Empathy. Nursing Philosophy 7 (1):3-10.
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography   2 citations  
  7.  3
    Antonio Calcagno (forthcoming). A Place for the Role of Community in the Structure of the State: Edith Stein and Edmund Husserl. Continental Philosophy Review:1-14.
    This essay argues that Stein’s view of the state can overcome Husserl’s skepticism about the state being an authentic, intense community rooted in solidarity while not negating his hope for the advent of a genuinely ethical, rational culture. Whereas Husserl places rationality and freedom within the framework of culture proper and not in the state, Stein sees the state as an extension of persons that can give the state its own free, deliberating and rational Ich kann.
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  8.  19
    Francesca De Vecchi (2015). Edith Stein’s Social Ontology of the State, the Law and Social Acts: An Eidetic Approach. Studia Phaenomenologica 15:303-330.
    In her Investigation Concerning the State, Edith Stein takes up some of the main ideas of the social ontology presented by Adolf Reinach, and develops a social ontology of the state, of the law and of social acts. I argue that Stein’s social ontology is an eidetics of the state, the law and social acts. Stein identifies the essential relations that constitute the state, the law and social acts, i.e. pinpoints the parts upon which the state, the law and (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  9.  22
    Michael Larkin & Rita W. Meneses (2012). Edith Stein and the Contemporary Psychological Study of Empathy. Journal of Phenomenological Psychology 43 (2):151-184.
    Illuminated by the writings of Edith Stein, this paper presents a model of empathy as a very particular intersubjective understanding. This is commonly a view absent from psychology literature. For Stein, empathy is the experience of experientially and directly knowing another person’s experience, as it unfolds in the present, together with the awareness of the ‘otherness’ of that experience. It can be conceptually distinguished, in terms of process and experience, from current models that propose that empathic understandings are ‘intellectual’ (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography   4 citations  
  10. Alasdair MacIntyre (2007). Edith Stein: A Philosophical Prologue, 1913-1922. Rowman & Littlefield Publishers.
    Edith Stein lived an unconventional life. Born into a devout Jewish family, she drifted into atheism in her mid teens, took up the study of philosophy, studied with Edmund Husserl, the founder of phenomenology, became a pioneer in the women's movement in Germany, a military nurse in World War I, converted from atheism to Catholic Christianity, became a Carmelite nun, was murdered at Auschwitz-Birkenau in 1942, and canonized by Pope John Paul II.
     
    Export citation  
     
    My bibliography   2 citations  
  11.  5
    Alasdair MacIntyre (2005). Edith Stein: A Philosophical Prologue, 1913-1922. Rowman & Littlefield Publishers.
    Edith Stein lived an unconventional life. Born into a devout Jewish family, she drifted into atheism in her mid teens, took up the study of philosophy, studied with Edmund Husserl, the founder of phenomenology, became a pioneer in the women's movement in Germany, a military nurse in World War I, converted from atheism to Catholic Christianity, became a Carmelite nun, was murdered at Auschwitz-Birkenau in 1942, and canonized by Pope John Paul II.
    Direct download  
     
    Export citation  
     
    My bibliography   2 citations  
  12.  2
    Emanuele Caminada (2015). Edith Stein’s Account of Communal Mind and its Limits: A Phenomenological Reading. Human Studies 38 (4):549-566.
    Edith Stein claims that communal experiences are not reducible to the collection of individual experiences directed to the same object or upon the same content. Based on this intuition she gives a phenomenological description of the intentional structure that is proper to communal experiences regarding to their content, mode, and subject. While expanding on her attempts to reassess Husserl’s description of intentionality in an original social-ontological framework, I will stress her precious distinction between individual consciousness and communal stream of (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  13.  12
    PeterJ Schulz (2008). Toward the Subjectivity of the Human Person: Edith Stein's Contribution to the Theory of Identity. American Catholic Philosophical Quarterly 82 (1):161-176.
    Edith Stein’s work revolves around one central question, namely, the identity of the person. Discussions of this topic are already present in Stein’s dissertation. Iexamine her theory of identity, developed throughout her work and maturing in her magnum opus, Finite and Eternal Being, in three stages, each of which is historically relevant and original. First, Stein’s development of the question is examined phenomenologically, focusing on Stein’s early work. Second, I will show how Stein takes her early phenomenological positions concerning (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  14.  19
    Fernando Infante Del Rosal (2013). Fiction in Edith Stein's Idea of Empathy. Ideas Y Valores 62 (153):137-155.
    RESUMEN En su primera investigación, Edith Stein se propuso definir la esencia de la Einfühlung (empatía) como experiencia de la conciencia ajena; pretendía así fundamentar que, como había indicado Husserl, ese acto abría la posibilidad de una intersubjetividad trascendental como solución al solipsismo de la conciencia. Stein halló la clave de esa esencia en la idea de originariedad, pero intentó evitar el problema de la empatía estética, sirviéndose de Los ídolos del autoconocimiento de Scheler. ABSTRACT In her first research (...)
    Translate
      Direct download  
     
    Export citation  
     
    My bibliography  
  15.  15
    Angela Ales Bello & Antonio Calcagno (2012). What Is Life? The Contributions of Hedwig Conrad-Martius and Edith Stein. Symposium 16 (2):20-33.
    The phenomenological movement originates with Edmund Husserl, and two of his young students and collaborators, Edith Stein and Hedwig Conrad-Martius, made a notable contribution to the very delineation of the phenomenological method, which pushed phenomenology in a “realistic” direction. This essay seeks to examine the decisive influence that these two thinkers had on two specific areas: the value of the sciences and certain metaphysical questions. Concerningthe former, I maintain that Stein, departing from a philosophical, phenomenological analysis of the human (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  16.  14
    Jose Luis Caballero Bono (2012). Edith Stein and Heidegger's «Being and Time»: A White Hermeneutics. Veritas: Revista de Filosofia da PUCRS 27 (27):97-112.
    Edith Stein leyó la obra de Martin Heidegger Ser y tiempo en 1927, el mismo año de su publicación. Este artículo trata de reconstruir la «hermenéutica blanca» de esa lectura, es decir, las reacciones que pudo suscitar y que no fueron puestas por escrito en ese momento. Se toman como guía tres comentarios azarosos de la autora en relación tanto a Ser y tiempo como a la filosofía de Heidegger en general. Edith Stein read Martin Heidegger’s Being and (...)
    Translate
      Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  17.  20
    Angela Ales Bello (2007). The Study of the Soul Between Psychology and Phenomenology at Edith Stein. Cultura 4 (2):90-108.
    In the study of the soul between psychology and phenomenology in Edith Stein works it becomes clearer that it is only phenomenology that really comes to gripswith the question of psychic causality by correlating the two moments and it is therefore only phenomenology that can respond to Hume’s objections while yetremaining on his selfsame terrain. It is very important to distinguish between psychology and phenomenology and also to clarify the relationship between psyche and consciousness; there is thus reproposed the (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  18.  30
    Karl Schudt (2008). Edith Stein's Proof for the Existence of God From Consciousness. American Catholic Philosophical Quarterly 82 (1):105-125.
    I examine Edith Stein’s argument for the existence of God found in Finite and Eternal Being. Although largely Thomistic in its structure, the proof is unique in its details, starting with the life of the ego (Ichleben) and ascending to the being of God. The ego is shown to be contingent in its being as well as in the meaning-content through which it lives. Stein argues that this dependent being cannot be accounted for without a being that does not (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  19.  18
    Mary Catharine Baseheart (1989). Edith Stein's Philosophy of Woman and of Women's Education. Hypatia 4 (1):120 - 131.
    Edith Stein, Husserl's brilliant student and assistant, devoted ten years of her life to teaching in a girls' secondary school, during which time she gave a series of lectures on educational reform and the appropriate education to be provided to girls. She grounds her answer to these questions in a philosophical account of the nature of woman. She argues that men and women share some universally human characteristics, but that they have separate and distinct natures. Her awareness of the (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  20.  17
    Reichmann (2013). Edith Stein, Thomas Aquinas, and the Principle of Individuation. American Catholic Philosophical Quarterly 87 (1):55-86.
    This paper focuses on the major work of Edith Stein, Finite and Eternal Being. It seeks to determine whether her mature philosophical synthesis is correctly viewed as Thomist. It strives to accomplish this by focusing mainly on her treatment of the problem of individuation.
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  21.  20
    Antonio Calcagno (2011). Edith Stein's Philosophy of Community in Her Early Work and in Her Later Finite and Eternal Being. Philosophy and Theology 23 (2):231-255.
    Edith Stein’s early phenomenological texts describe community as a special unity that is fully lived through in consciousness. In her later works, unity is described in more theological terms as participation in the communal fullness and wholeness of God or Being. Can these two accounts of community or human belonging be reconciled? I argue that consciousness can bring to the fore the meaning of community, thereby conditioning our lived-experience of community, but it can also, through Heideggerian questioning, uncover that (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  22.  25
    Jane Duran (2011). Teresian Influence on the Work of Edith Stein. American Journal of Theology and Philosophy 32 (3):242 - 254.
    Edith Stein is honored today not only because of her sainthood but because of what is now seen as important and groundbreaking work in phenomenology done under especially arduous conditions. Thus it may be said with some accuracy that Stein is, among philosophers, in the comparatively rare category of being acknowledged both for her work and her exemplary life. Writing on Stein has standardly proceeded with an emphasis on the biographical factors that caused her to live and write as (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  23.  40
    Dermot Moran (2008). Immanence, Self-Experience, and Transcendence in Edmund Husserl, Edith Stein, and Karl Jaspers. American Catholic Philosophical Quarterly 82 (2):265-291.
    Phenomenology, understood as a philosophy of immanence, has had an ambiguous, uneasy relationship with transcendence, with the wholly other, with the numinous. If phenomenology restricts its evidence to givenness and to what has phenomenality, what becomes of that which is withheld or cannot in principle come to givenness? In this paper I examine attempts to acknowledge the transcendent in the writings of two phenomenologists, Edmund Husserl and Edith Stein (who attempted to fuse phenomenology with Neo-Thomism), and also consider the (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  24.  24
    Walter Redmond (2008). A Nothing That Is: Edith Stein on Being Without Essence. American Catholic Philosophical Quarterly 82 (1):71-86.
    St. Thomas Aquinas has been considered a kairos in intellectual history for seeing God’s essence as being. Martin Heidegger criticized philosophers forrepresenting being as a be-ing and identifying it with God, and Jean-Luc Marion speaks of “God without being.” In her Potency and Act Edith Stein introduced thecategory of being without essence, but such being is not God but “the opposite.” For St. Augustine sin was an approach to nonbeing, and Stein saw it leading to a“displacement into nonbeing,” to (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  25.  23
    Angela Ales Bello (2008). Edmund Husserl and Edith Stein. American Catholic Philosophical Quarterly 82 (1):143-159.
    The goal of this article is to analyze the way in which Edith Stein describes the human subject throughout her research, including her phenomenological phaseand the period of her Christian philosophy. In order to do this, I trace essential moments in Husserl’s philosophy, showing both Stein’s reliance upon Husserl andher originality. Both thinkers believe that an analysis of the human being can be carried out by examining consciousness and its lived experiences. Through suchan examination Stein arrives at the same (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  26.  36
    Antonio Calcagno (2008). Being, Aevum , and Nothingness: Edith Stein on Death and Dying. [REVIEW] Continental Philosophy Review 41 (1):59-72.
    This article seeks to present for the first time a more systematic account of Edith Stein’s views on death and dying. First, I will argue that death does not necessarily lead us to an understanding of our earthly existence as aevum, that is, an experience of time between eternity and finite temporality. We always bear the mark of our finitude, including our finite temporality, even when we exist within the eternal mind of God. To claim otherwise, is to make (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  27.  9
    Calogero Caltagirone (2013). "Dar-forma" all'umano: dimensione antropologica, etica ed educativa della bildung in Edith Stein // "Shaping" the human: anthropological, ethical and educational bildung in Edith Stein. Conjectura: Filosofia E Educação 18 (3):15-23.
    Il presente lavoro intende cogliere l’originalità e la fecondità della prospettiva di Edith Stein sul fondamento antropologico ed etico dell’educativo. Mediante l’analisi del radicamento antropologico della dimensione formativa, che si fonda sulla la struttura antropologica della persona umana, si pone l’obiettivo di offrire i fondamenti antropologici ed etici alla relazione educativa, concentrandosi sul senso dell’educazione intesa come formazione ( Bildung ) integrale dell’uomo.
    Translate
      Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  28.  21
    Sarah Borden (2006). Edith Stein's Understanding of Woman. International Philosophical Quarterly 46 (2):171-190.
    This essay looks at Edith Stein’s descriptions of the fundamental equality, yet distinct differences between women and men, and attempts to make clear the ontology underlying her claims. Stein’s position—although drawing from the general Aristotelian-Thomistic position—differs from Thomas Aquinas’s, and she understands gender as tied significantly to our form or soul. The particular way in which gender is “written into” our soul, however, differs from the way in which both our humanity and individuality are tied to our soul. Thus, (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  29.  5
    Angela Ales Bello (2008). Edmund Husserl and Edith Stein: The Question of the Human Subject. American Catholic Philosophical Quarterly 82 (1):143-159.
    The goal of this article is to analyze the way in which Edith Stein describes the human subject throughout her research, including her phenomenological phaseand the period of her Christian philosophy. In order to do this, I trace essential moments in Husserl’s philosophy, showing both Stein’s reliance upon Husserl andher originality. Both thinkers believe that an analysis of the human being can be carried out by examining consciousness and its lived experiences. Through suchan examination Stein arrives at the same (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  30.  3
    Angela Ales Bello (2001). The Study of the Soul Between Psychology and Phenomenology in Edith Stein. Recherches Husserliennes 15 (2):31-52.
    In the study of the soul between psychology and phenomenology in Edith Stein works it becomes clearer that it is only phenomenology that really comes to gripswith the question of psychic causality by correlating the two moments and it is therefore only phenomenology that can respond to Hume’s objections while yetremaining on his selfsame terrain. It is very important to distinguish between psychology and phenomenology and also to clarify the relationship between psyche and consciousness; there is thus reproposed the (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  31.  17
    Hanna-Barbara Gerl-Falkovitz (2009). Edith Stein's Little-Known Side. American Catholic Philosophical Quarterly 83 (4):555-581.
    This paper examines Edith Stein’s phenomenological analysis of society—a neglected side of her thought—and situates it in a two-fold context: (a) philosophical studies of society undertaken in German-speaking lands in the aftermath of the First World War, and (b) Christian concepts of surrogacy and responsibility for the other.
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  32.  17
    Victor M. Salas Jr (2011). Edith Stein and Medieval Metaphysics. American Catholic Philosophical Quarterly 85 (2):323 - 340.
    This essay considers Edith Stein’s account of “essential being” and finds therein a point of continuity with medieval metaphysics. Scholarly attention has already been given to this feature of Stein’s metaphysics; it has been argued that “essential being,” while serving as a crucial point of distinction between Stein andThomas Aquinas’s own metaphysics, functions as a point of similarity between Stein and Duns Scotus. However, I argue that, while there are certainly manypoints of congruence between Stein and Scotus on the (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  33.  6
    Edith Stein (2002). Partv Edith Stein. In Dermot Moran & Timothy Mooney (eds.), The Phenomenology Reader. Routledge 227.
    Direct download  
     
    Export citation  
     
    My bibliography  
  34.  17
    Antonio Calcagno (2006). Assistant and/or Collaborator? Edith Stein's Relationship to Edmund Husserl's Ideen II. In Joyce Avrech Berkman (ed.), Contemplating Edith Stein: A Collection of Essays, pp. 243–270. University of Notre Dame Press
  35. Hans Rainer Sepp (1998). La Postura de Edith Stein Dentro Del Movimiento Fenomenológico. Anuario Filosófico 31 (62):709-730.
    This article describes the place occupied by Edith Stein's philosophy in the early phenomenological movement, in relation to the most important philosophers of this philosophy: Edmund Husserl, Max Scheler, and Martin Heidegger.
     
    Export citation  
     
    My bibliography  
  36.  2
    Ann W. Astell (2005). Biblical Images of God and the Reader's “I” as Imago Dei The Contribution of Edith Stein. Interpretation 59 (4):382-391.
    Amidst Nazi persecution, Edith Stein discovered in the biblical images of God a mystical path of identity formation leading to a transformative union with Christ.
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  37.  9
    Timothy Martell (2012). Edith Stein's Political Ontology. Symposium 16 (2):201-217.
    What is a society? What is political power? John Searle claims that previous political philosophers not only neglected these fundamental questions but also lacked the means to effectively address them. Good answers, he thinks, depend on theories of speech acts, intentionality, and constitutive rules first developed by analytic philosophers. But Searle is mistaken. Early phenomenologists had already developed the requisite theories. Reinach’s philosophy of law includes a theory of speech acts. This theory is based on Husserl’s account of intentionality. (...) Stein extended that account by offering a detailed description of collective intentionality. And it was Stein who brought these strands of early phenomenological research together to address the very questions of political philosophy Searle regards as both fundamental and neglected. In this paper, I recount Stein’s answers to these questions and argue that they compare favourably withthose of Searle. (shrink)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  38.  5
    Ari M. Solon (2001). State, Law and Religion in Edith Stein's Thought. International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 14 (2):215-221.
    This article presents a paradox in the thought of Edith Stein betweenher attitudes in relation to the state/law problem and her vision ofreligion. I seek to explain the paradox through the study of the Theoryof the State and Sovereignty. In this regard, basing herself onclassical authors, Edith Stein disagrees with the great jurists of hertime who did not always recognise the priority of the concept ofsovereignty. The examination of the relationship between the State andlaw breaks new ground within (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  39.  3
    Rebecca Garden (2010). Sympathy, Disability, and the Nurse: Female Power in Edith Wharton's The Fruit of the Tree. [REVIEW] Journal of Medical Humanities 31 (3):223-242.
    The nursing profession’s emphasis on empathy as essential to nursing care may undermine nurses’ power as a collective and detract from perceptions of nurses’ analytical skills and expertise. The practice of empathy may also obscure and even compound patients’ suffering when it does not fully account for their subjectivity. This essay examines the relation of empathy to women’s agency and explores the role empathy plays in obscuring rather than empowering the suffering other, particularly people who are disabled, through a close (...)
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  40.  13
    Jane Duran (2007). Edith Stein, Ontology and Belief. Heythrop Journal 48 (5):707–712.
    An analysis of the Christian writings of Edith Stein helps to show how her philosophical training enabled her to develop a Christian epistemology and concomitant metaphysics. Special emphasis is placed on some of her shorter works in their translation by Hilda Graef.
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  41. Francisco J. Sancho (1998). Filosofía y Vida: El Itinerario Filosófico de Edith Stein. Anuario Filosófico 31 (62):665-688.
    Edith Stein (1891-1942) is a clear example of a philosopher, since she dedicated her entire life and effort to the conquest of Truth, of Being. The path she follows begins with her personal experience and her desire to find an answer to the existence of man. In phenomenology, she will find a means of confronting reality, free of prejudices. During her intellectual and existential journey, she meets a God that becomes living experience and quenches her thirst for Truth. She (...)
     
    Export citation  
     
    My bibliography  
  42.  2
    Tereza-Brindusa Palade (2010). Why Thinking in Faith? A Reappraisal of Edith Stein's View of Reason. Forum Philosophicum: International Journal for Philosophy 15 (2).
    This paper intends to question the conventional wisdom that philosophy should limit its endeavours to the horizon of modern transcendentalism, thus rejecting the presuppositions of faith. By reappraising Edith Stein’s views of faith and reason, which are also shared by the magisterial document of John Paul II, Fides et ratio, an argument for the possibility of “thinking in faith” is put forward. But why would it be important nowadays to engage in rational research in philosophy in a quest for (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  43.  6
    Joyce Avrech Berkman (2008). Edith Stein: A Life Unveiled and Veiled. American Catholic Philosophical Quarterly 82 (1):5-29.
    Drawing on diverse first-person documents, philosophical writings, and historical scholarship, this bio-historical introduction to Edith Stein examines her crucial life choices and philosophical creativity within the framework of her formative personal and historical circumstances. Drawn deeply to unravel the mysteries of life that she prized as a fertile hidden darkness, Stein deliberately disclosed and concealed her inner tumult and reflections. This essay argues that the axis of herlife was her agonizing struggle—rife with ambiguity, confusion, contradiction, and luminous clarity—to redefine (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  44. Philibert Secretan (1999). Edith Stein y la mística española. Diálogo Filosófico 45:421-432.
    Una de las cuestiones que se plantean con insistencia a todos aquellos que están interesados en la obra de Edith Stein, en religión Sor Teresa Benedicta a Cruce, es la de saber si hay ruptura o continuidad entre la filósofa y la religiosa, entre la obra fenomenológica y los comentarios místicos. Yo me inclino por la tesis de la continuidad, aunque dispongamos de documentos autobiográficos que parecen indicar lo contrario, y es en parte a la demostración de esta tesis (...)
    Translate
     
     
    Export citation  
     
    My bibliography  
  45. Fernando Haya (1998). El Marco Fenomenológico y El Realismo Metafísico En El Pensamiento de Edith Stein. Anuario Filosófico 31 (62):819-842.
    This paper analyses Edith Stein's thought in order to find out, particularly in the investigation the philosopher did about Thomas Aquinas, the metaphysical assumptions hidden in the phenomeno-logy. It tries to clarify in which way the steinian "realism of essence", based on a certain logical atomism, gives up the idealistic postulates of Husserl's philosophy.
     
    Export citation  
     
    My bibliography  
  46. Hanna-Barbara Gerl-Falkovitz (1998). La Cuestión de la Mujer Según Edith Stein. Anuario Filosófico 31 (62):753-784.
    This article presents Edith Stein's vision of womanhood, from the point of view of theology, pedagogy, and psychology. Edith Stein means to offer the most complete vision possible on the question of womanhood, one that will be faithful to the scope of its dimensions: social, political, anthropological, philosophical, ecclesiastic, canonical, and even theological.
     
    Export citation  
     
    My bibliography  
  47. Karl-Heinz Lembeck (1998). De la Crítica a la Mística: Edith Stein y le Neokantianismo de Marburgo. Anuario Filosófico 31 (62):689-708.
    The chronological proximity of the Marburg neo-Kantian school and Edith Stein's phenomenological philosophy, and - related to this - the existence of common philosophical problems allow us to approach the question of the relationship between Edith Stein and the Marburg neo-Kantian school not looking for similarities, but rather comparing the points of view of Edith Stein and Paul Natorp (the author chosen to represent this School) on the same problems.
     
    Export citation  
     
    My bibliography  
  48. Francesco Alfieri (2015). A Historic and Critical Study of the “Scotist” Sources Used by Edith Stein. In The Presence of Duns Scotus in the Thought of Edith Stein. Springer International Publishing
    No categories
     
    Export citation  
     
    My bibliography  
  49. Francesco Alfieri (2015). The Intangible Individuality of Human Beings. The Originality of Edith Stein’s Perspective. In The Presence of Duns Scotus in the Thought of Edith Stein. Springer International Publishing
    No categories
     
    Export citation  
     
    My bibliography  
  50. Vincent Aucante (2006). Foi et raison selon Edith Stein. Gregorianum 87 (3):522-543.
    La foi pour Edith Stein est d'abord un fait; aussi loin de la neutraliser dans une sphère étrangère à la raison, elle s'est attachée à penser la relation qui les unit. L'analyse phénoménologique de l'angoisse et du don l'a conduite tout d'abord à retrouver la distinction de Denys l'Aréopagite entre la théologie positive, rattachée à la révélation, et la théologie négative, qui souligne l'incommensurabilité entre Dieu et la création. La philosophie et la foi traversent toutes deux cette distinction, la (...)
    No categories
    Translate
     
     
    Export citation  
     
    My bibliography  
1 — 50 / 707