Search results for 'Eleas Jose Palti' (try it on Scholar)

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  1.  11
    Eleas Jose Palti (2006). The Problem of "Misplaced Ideas" Revisited: Beyond the "History of Ideas" in Latin America. Journal of the History of Ideas 67 (1):149-179.
  2.  2
    Elías José Palti (2014). The Disclosure of Politics: Struggles over the Semantics of Secularization. Dianoia 59 (72):175-177.
    Mi propósito en este trabajo es reconsiderar una de las lecturas más relevantes y provocativas que se han hecho sobre John Dewey en el mundo de habla hispana. En la primera parte reconstruyo las circunstancias que rodearon la difusión, interpretación y traducción de las obras de Dewey en el México de mediados de los años 1940, y en concreto las razones que llevaron a que la visión sociológica que José Medina Echavarría quiso dar de Dewey fuera finalmente desplazada por la (...)
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  3. Elías José Palti (2010). É possível pensar a história em uma era pós-subjetiva? Topoi 11 (20):4-14.
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  4.  1
    Lynn K. Nyhart & Elias José Palti (1997). Biology Takes Form: Animal Morphology and the German Universities 1800-1900. History of Science 35 (3):114-116.
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  5.  9
    Elías José Palti (1996). Metahistoria de Hayden White y Las Aporías Del «Giro Lingüístico». Isegoría 13:194-203.
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  6.  20
    Eli´as Jose´ Palti (2003). Poststructuralist Marxism and the “Experience of the Disaster.” On Alain Badiou's Theory of the (Non-) Subject. The European Legacy 8 (4):459-480.
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  7.  6
    Elias Jose Palti (2011). Reinhart Koselleck: His Concept of the Concept and Neo-Kantianism. Contributions to the History of Concepts 6 (2):1-20.
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  8.  7
    Elías José Palti (2009). Beyond Revisionism: The Bicentennial of Independence, the Early Republican Experience, and Intellectual History in Latin America. Journal of the History of Ideas 70 (4):593-614.
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  9.  9
    Elías José Palti (2010). From Ideas to Concepts to Metaphors: The German Tradition of Intellectual History and the Complex Fabric of Language. History and Theory 49 (2):194-211.
    Recently, the diffusion of the so-called “new intellectual history” led to the dismissal of the old school of the “history of ideas” on the basis of its ahistorical nature . This formulation is actually misleading, missing the core of the transformation produced in the field. It is not true that the history of ideas simply ignored the fact that the meaning of ideas changes over time. The issue at stake here is really not how ideas changed , but rather why (...)
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  10.  23
    Elias José Palti (1997). Time, Modernity and Time Irreversibility. Philosophy and Social Criticism 23 (5):27-62.
    As soon as 'modernity' was defined as a particular way of con ceiving of time, the questions of tempo rality came to be situated at the heart of the ongoing debate regarding the legitimacy or illegitimacy of the 'modern age'. This has, in turn, readily led to a no less passionate search for the assessment of modernity's foundations which are thought to rest in its typical sense of experiencing temporality. This polemic instance, however, involves polarized perspectives and the consequent risk, (...)
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  11.  5
    Elías José Palti (1997). Debates Y problemas en la antropología post-geertziana norteamiricana. Daimon: Revista de Filosofia 14:111-122.
    The crisis of the belief -nowadays considered native- in the possibility of getting rid of our own concepts, or prejudces, and gaining a more of less immediate access to, achieving a more or less transparent insight in, those cultures alien to us pushed anthropologists ot begin to explore in the very conditions of possibility of the anthropological discuorse itself. Thus, the same series of transformations that undermined many evident, opened also new horizons of enquire paving the way to a process (...)
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  12.  14
    Elias Jose Palti (1997). In Memoriam: Hans Blumenberg (1920-1996), An Unended Quest. Journal of the History of Ideas 58 (3):503-524.
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  13.  19
    Elías José Palti (2001). The Nation as a Problem: Historians and the "National Question". History and Theory 40 (3):324–346.
    How is it that the nation became an object of scholarly research? As this article intends to show, not until what we call the "genealogical view" eroded away could the nation be subjected to critical scrutiny by historians. The starting point and the premise for studies in the field was the revelation of the blind spot in the genealogical view, that is, the discovery of the "modern" and "constructed" character of nations. Historians' views would thus be intimately tied to the (...)
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  14. Elías José Palti (1997). La metáfora de la vida. Herder, su filosofía de la historia, y la historia de un desencuentro. Dianoia 43 (43):95-124.
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  15. Elías José Palti (1995). Fenomenología e historia. Revista de filosofía (Chile) 83:137-182.
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  16.  1
    Elías José Palti (1998). Retórica clásica y filosofía política: entre el texto y el contexto. Daimon: Revista de Filosofia 16:179-184.
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  17. Elías José Palti (1997). Auge y caída de la hermenéutica: la crítica literaria en Estados Unidos luego del New Criticism. Isegoría 17:177-184.
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  18. Elías José Palti (1996). Is There a Telos Right? Telos: Critical Theory of the Contemporary 1996 (107):121-127.
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  19. Elías José Palti (2014). The “Theoretical Revolution” in Intellectual History: From the History of Political Ideas to the History of Political Languages. History and Theory 53 (3):387-405.
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  20. Elías José Palti (1996). Ética y Política: Bersntein, Rorty, MacIntyre y las aporías de la (post)filosofía en Norteamérica. Revista Internacional de Filosofía Política 8:81-106.
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  21. Elias J. Palti (2000). Review Essay. Philosophy and Social Criticism 26 (2):131-137.
    Skinner, Quentin, Liberty before Liberalism (reviewed by Elias Palti).
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  22.  3
    Katherine Mansilla (2015). Apuntes fenomenológicos sobre el perdón. Conversaciones entre la fenomenología de Merleau-Ponty y el libro Los rendidos de José Carlos Agüero. Estudios de Filosofía 13:83-100.
    This paper seeks to show the proximity between the phenomenologicalreflection that Merleau-Ponty presents in the article “The War Has Taken Place”, and the stories of Jose Carlos Agüero, in his book, Los rendidos. From a phenomenological perspective, both authors describe the experience of pain, shame and forgiveness as the pursuit of freedom and justice. The text is divided into two parts. In the first part, we present discourses of justice which were established after the Peruvian armed conflict and (...)
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  23.  22
    Krzysztof Polit (2009). José Ortega y Gasset—Spaniard and European. Dialogue and Universalism 19 (6-7):47-58.
    José Ortega y Gasset not only expressed his views on subjects such as art or mass culture but he was also one of the promoters and founders of a United Europe which he considered a cultural unity. However, his view on the proper functioning of multicultural societies was as skeptical as his attitude towards the possibility of constructing an unified world that could be based on cultural coexistence of the Western World societies.
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  24.  16
    María G. Navarro (2011). José Luis L. Aranguren: Influencia, cambio, movilidad. Vida y obra de un intelectual heterodoxo. Revista Ateneo de La Laguna 29:99-102.
    "Aranguren: filosofía en la vida y vida en la filosofía" llevó por nombre la exposición sobre la figura y el legado de José Luis L. Aranguren (Ávila 1909- Madrid 1996) que pudo verse desde el 4 de junio al 26 de julio de 2009 en el Pabellón Transatlántico de la Residencia de Estudiantes de Madrid con ocasión del centenario del nacimiento del filósofo abulense.
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  25.  13
    Lior Rabi (2012). The Democratic Challenge Designed for the Spanish Intellectuals in the Political Thought of José Ortega y Gasset. History of European Ideas 38 (2):266-287.
    Summary The article deals with the political thought of the young Spanish philosopher and intellectual, José Ortega y Gasset (1883?1955). The main aim is to examine to what extent his political thought was articulated in a systematic manner, and to understand if it was meant to be practically implemented. Ortega's political thought has been described as liberal on the one hand, and anti-democratic and conservative on the other. The disparities regarding Ortega's politics usually arise from his declarations, which aimed (...)
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  26.  4
    Juan David Gómez González (2014). The Tragedy of Being Sincere: José María Arguedas, Authenticity and Sincerity. Escritos 22 (49):457-473.
    The following paper aims to show that the reception of José María Arguedas’most ambitious work, Todas las Sangres [Every Blood], and his suicide were the consequences of a generation that valued authenticity over sincerity. By making acritical analysis of the life and works of Argueda in the light of Lionel Trilling’s conceptsof “sincerity” and “authenticity”, the following paper concludes that Argueda’s natural sincerity might actually have been more complex and productive than the authenticity of his literary and academic peers.
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  27.  8
    Yolanda González Ruiz (2013). Reseña de "David Hume: Obras, edición al cuidado de José Luis Tasset". [REVIEW] Telos: Critical Theory of the Contemporary 18 (1-2):309-311.
    Review of "David Hume: Obras, edición al cuidado de José Luis Tasset. Madrid, Editorial Gredos: 2012. 796 págs. Biblioteca Gredos de Grandes Pensadores. ISBN: 978-84-249-3665-5".
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  28.  6
    Juan David Gómez González (2014). The Tragedy of Being Sincere: José María Arguedas, Authenticity and Sincerity. Escritos 22 (49):457-473.
    The following paper aims to show that the reception of José María Arguedas’most ambitious work, Todas las Sangres [Every Blood], and his suicide were the consequences of a generation that valued authenticity over sincerity. By making acritical analysis of the life and works of Argueda in the light of Lionel Trilling’s conceptsof “sincerity” and “authenticity”, the following paper concludes that Argueda’s natural sincerity might actually have been more complex and productive than the authenticity of his literary and academic peers.
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  29.  20
    Marnie Binder (2010). Anti-Dualism in History and Nature: A Study Between John Dewey and José Ortega y Gasset. Journal of the Philosophy of History 4 (1):44-64.
    This paper argues that a principle manner in which Spanish philosopher José Ortega y Gasset’s historicist maxim ’man has no nature, what he has is history’ can be understood is through a pragmatist basis of anti-dualism, in part inherited from American philosopher John Dewey. The thesis here is that it is not that man has no nature, per se, rather that history is his nature because the two are anti-dualistic concepts; history is our nature because it is comprised of, (...)
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  30.  5
    Dorota Leszczyna (2012). José Ortegi y Gasseta analiza problemu optymizmu u Gottfrieda Wilhelma Leibniza. Filo-Sofija 12 (2 (17)):175-182.
    LEIBNIZ’S CONCEPT OF OPTIMISM IN THE INTERPRETATION OF JOSE ORTEGA Y GASSET The article aims to analyze the problem of Leibniz’s optimism in the interpretation of José Ortega y Gasset. His reflections on the philosophy of Leibniz are certainly characterized by originality and innovation. Ortega is trying to set Leibniz in modern times and show the influence of his intellectual ideas on the twentieth-century philosophy. For this purpose, the Spanish thinker evokes the most popular of Leibniz’s doctrines—the doctrine (...)
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  31.  2
    Roberto González (2010). La idea de la filosofía como liberación del pensamiento en la obra de José Gaos / The idea of philosophy as a liberation of thinking in the oeuvre of José Gaos. Eidos: Revista de Filosofía de la Universidad Del Norte 13:76-95.
    SPANISH: En el presente trabajo nos hemos propuesto la factura de una interpretación en torno a la idea de la filosofía, entendida como liberación del pensamiento, a partir justamente de la obra de José Gaos. Consideramos que esta posibilidad es viable en virtud de que en la obra de nuestro autor pueden localizarse por lo menos dos alusiones a este sentido de emancipación de la misma filosofía. La primera de éstas tiene que ver con el derrumbe del espíritu de (...)
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  32. José Gaos & José Luis Abellán (2001). José Gaos. Monograph Collection (Matt - Pseudo).
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  33. José Ortega Y. Gasset (1921-1922). Obras de José Ortega y Gasset. Calpe.
    6 volumenes: 1. Meditaciones del Quijote, I. 3a ed. 2. Personas, obras, cosas. 2a ed. 3. España invertebrada. 4-6. El espectador. t. 1-3. 2a ed.
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  34. Jose Antonio Merino (1984). Der Mensch als Grundeinsamkeit und Offnung bei Johannes Duns Scotus und José Ortega y Gasset. Wissenschaft Und Weisheit 47 (2-3):201-209.
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  35. José Ortega Y. Gasset & Helene Weyl (2008). Correspondencia: José Ortega y Gasset, Helene Weyl. Fundación José Ortega y Gasset.
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  36. José Vasconcelos, Alvaro Matute & Angeles Ruiz (1987). José Vasconcelos y la Universidad.
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  37. Andrew J. Weigert (1995). José Ortega y Gasset on Understanding Human Life as Ultimate Reality and Meaning. Ultimate Reality and Meaning 18 (1):54-65.
    After having presented briefly the life and work of José Ortega y Gasset, it is shown that it is human life as ultimate reality and meaning that predominates in his thought, and the various treatment that Ortega y Gasset makes of this notion is explained. Résumé: Après avoir présenté rapidement la vie et l'oeuvre de José Ortega y Gasset, l'A. montre que c'est la vie humaine qui prédomine dans sa pensée comme réalité et signification ultimes, et explique le traitement varié (...)
     
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  38.  19
    Felix Alluntis (1955). The "Vital and Historical Reason" of José Ortega y Gasset. Franciscan Studies 15 (1):60-78.
  39.  15
    Andrés Donoso Romo (2010). Una mirada al pensamiento de José Vasconcelos sobre Educación y Nación. Utopía y Praxis Latinoamericana 15 (48):51-62.
    A principios del siglo XX en gran parte de América Latina se comenzaron a suceder importantes fenómenos asociados a la incipiente urbanización e industrialización en los modos de vivir y trabajar, y junto a ellas se desataron crisis sociales, políticas y económicas que no terminaban de controlarse c..
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  40.  13
    Raymond V. Schoder (1947). Pensamiento y Trayectoria de José Ortega y Gasset. Thought: A Journal of Philosophy 22 (3):538-541.
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  41.  12
    José Mauricio de Carvalho (2012). Una interpretación de la historia universal: en torno a Toynbee, de José Ortega y Gasset. [REVIEW] Princípios 18 (30):395-399.
    Resenha de: Normal 0 21 false false false MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Tabela normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} ORTEGA Y GASSET, José. Una interpretación de la historia universal: en torno a Toynbee . Obras Completas . v. IX. Madrid: Alianza, 1997.
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  42.  6
    Vernon J. Bourke (1973). Jose Ortega y Gasset: Philosopher of European Unity. By Harold C. Raley. [REVIEW] Modern Schoolman 50 (2):244.
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  43.  10
    Antón Donoso (1982). José Ortega y Gasset: His Sources and Influences. International Philosophical Quarterly 22 (2):203-207.
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  44.  12
    John van Ingen (2003). Ortega y Gasset, José. What is Knowledge? [REVIEW] Review of Metaphysics 57 (1):172-173.
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  45.  11
    George J. Stack (1969). The Origin of Philosophy. By Jose Ortega y Gasset. New York: W. W. Norton & Co., 1967. Pp. 125. $3.75. [REVIEW] Modern Schoolman 46 (4):379-380.
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  46.  7
    Gladys Madrid (2004). El Cuidado de Sí En la Lectura, a Propósito de Todos Los Nombres de José Saramago. Utopía y Praxis Latinoamericana 9 (24):79-91.
    This pa per at tempts to look at read ing and all that this im plies, to some how find a view - point, such as a look at one self and through the eyes of one self, re gard ing one sit u a tion or an - other, one mat ter or an other. This view arises from ten sion be tween the text of fic tion a..
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  47.  3
    Tomás Barrero (2006). Granés S., José.(2005). Isaac Newton: Obra y Contexto; Una introducción. Universidad Nacional de Colombia, XVI, 298 p. Índice, bibliografía. Apéndice: La investigación científica según Boyle, 31 p. Cárdenas José Luis. [REVIEW] Ideas Y Valores 54 (130):85-89.
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  48.  6
    José Mauricio de Carvalho (2011). Una interpretación de la historia universal: en torno a Toynbee, de José Ortega y Gasset. Princípios 18 (30):395-399.
    Resenha de: Normal 0 21 false false false MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Tabela normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} ORTEGA Y GASSET, José. Una interpretación de la historia universal: en torno a Toynbee . Obras Completas . v. IX. Madrid: Alianza, 1997.
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  49.  2
    Tatjana Gajic (2008). Francoist Legality: On the Crisis of Authority and the Limits of Liberalism in Jesús Fueyo and José Ortega y Gasset. The European Legacy 13 (2):161-174.
    This paper focuses on a crucial and insufficiently examined issue of the conflict between legality and legitimacy, seen as a key element in securing continuity and providing the intellectual justification of the Francoist regime. Without analyzing the tension between legality and legitimacy, it is impossible to comprehend and successfully dismantle the thesis of the regime's intellectuals, recently revitalized by revisionist historians, according to which Francoism succeeded in re-establishing historical continuity and political normalcy in Spanish society. In the context of the (...)
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  50.  13
    Félix Alluntis (1965). Social and Political Ideas of Jose Ortega y Gasset. New Scholasticism 39 (4):467-490.
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