Search results for 'Emile Faguet' (try it on Scholar)

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  1. Emile Faguet (1928/1970). Politicians & Moralists of the Nineteenth Century. Freeport, N.Y.,Books for Libraries Press.score: 240.0
    Stendhal.--Tocqueville.--Proudhon.--Sainte-Beuve.--Taine.--Renan.
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  2. Émile Faguet, Initiation Into Philosophy.score: 240.0
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  3. Joerge Dyrkton (2010). Emile Faguet on Republican Education and French University Reform, 1875-1914. The European Legacy 7 (4):473-485.score: 150.0
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  4. Joerge Dyrkton (1999). Emile Faguet, the “Middle,” and Postmodern Revisions to the Sternhell Thesis. The European Legacy 4 (2):43-53.score: 150.0
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  5. Joerge Dyrkton (1996). The Liberal Critic as Ideologue: Emile Faguet Andfin-de-Sièclereflections on the Eighteenth Century. History of European Ideas 22 (5-6):321-336.score: 150.0
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  6. Danièle Tosato-Rigo (2012). In the Shadow of Emile: Pedagogues, Pediatricians, Physical Education, 1686–1762. [REVIEW] Studies in Philosophy and Education 31 (5):449-463.score: 24.0
    This article takes as its starting point the commonplace that Rousseau’s Emile enabled his contemporaries to discover not only childhood but physical education. Focused on what the pedestal erected for Jean-Jacques somewhat overshadows, a brief historiographic overview and a survey of some major writings on education before Rousseau (by the Abbot Fleury, John Locke, Jean-Pierre de Crousaz and Charles Rollin) will show that the ideas defended by the writer were not innovative in the slightest. But also, and this seems (...)
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  7. Lili-Ann Wolff (2013). Rousseaus Émile: En Tidlös Provokation. Studier I Pædagogisk Filosofi 2 (1):44-69.score: 24.0
    One of the most legendary educational books ever written is Jean-Jacques Rousseau’s “Émile ou de l’Education”. Most obviously Rousseau wrote this book guided by diverse more or less conscious purposes and one of the main problems it presents is paradoxical: Does education have to promote freedom by force? In this article I will, firstly, present several aims that might have triggered Rousseau to write “Émile”. Secondly, I will discuss Rousseau’s view of the so called “educational paradox”. Since this quandary touches (...)
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  8. Chad Alan Goldberg & Emile Durkheim (2008). Introduction to Emile Durkheim's "Anti-Semitism and Social Crisis". Sociological Theory 26 (4):299 - 323.score: 21.0
    Emile Durkheim's "Antisémitisme et crise sociale," written in 1899 during the Dreyfus Affair in France, is introduced. The introduction summarizes the principal contributions that "Antisémitisme et crise sociale" makes to the sociology of anti-Semitism, relates those contributions to Durkheim's broader theoretical assumptions and concerns, situates his analysis of anti-Semitism in its social and historical context, contrasts it to other analyses of anti-Semitism (Marxist and Zionist) that were prominent in Durkheim's time, indicates some of the revisions and additions that a (...)
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  9. Blaise Bachofen (2009). Une « robinsonnade » paradoxale : les leçons d'économie de l'Émile. Archives de Philosophie 1:75-99.score: 21.0
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  10. George Boas (1930/1970). A Critical Analysis of the Philosophy of Emile Meyerson. Freeport, N.Y.,Books for Libraries Press.score: 18.0
    PART ONE IDENTITE ET REALITE The program of Emile Meyerson's investigations is to discover inductively the a priori principles of human thinking. ...
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  11. Olivier Michaud (2012). Thinking About the Nature and Role of Authority in Democratic Education with Rousseau's Emile. Educational Theory 62 (3):287-304.score: 18.0
    Educational authority is an issue in contemporary democracies. Surprisingly, little attention has been given to the problem of authority in Jean-Jacques Rousseau's Emile and his work has not been addressed in the contemporary debate on the issue of authority in democratic education. Olivier Michaud's goals are, first, to address both of these oversights by offering an original reading of the problem of authority in Emile and then to rehabilitate the notion of “educational authority” for democratic educators today. Contrary (...)
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  12. Georg Cavallar (2012). Educating Émile: Jean-Jacques Rousseau on Cosmopolitanism. The European Legacy 17 (4):485 - 499.score: 18.0
    Rousseau tries to show that civic patriotism is compatible with genuine moral cosmopolitanism as well as republican cosmopolitanism (the compatibility thesis). I try to clarify these concepts, and distinguish them from other types of cosmopolitanism, such as moral, cultural, economic, and epistemological cosmopolitanisms. Rousseau winds up with a form of rooted cosmopolitanism that tries to strike a balance between republican patriotism and republican as well as thin moral cosmopolitanism, offering a synthesis through education. A careful reading of Émile shows that (...)
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  13. Avi I. Mintz (2012). The Happy and Suffering Student? Rousseau's Emile and the Path Not Taken in Progressive Educational Thought. Educational Theory 62 (3):249-265.score: 18.0
    One of the mantras of progressive education is that genuine learning ought to be exciting and pleasurable, rather than joyless and painful. To a significant extent, Jean-Jacques Rousseau is associated with this mantra. In a theme of Emile that is often neglected in the educational literature, however, Rousseau stated that “to suffer is the first thing [Emile] ought to learn and the thing he will most need to know.” Through a discussion of Rousseau's argument for the importance of (...)
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  14. Grace Roosevelt (2011). The Critique of Consumerism in Rousseau's Emile. Environmental Ethics 33 (1):57-66.score: 18.0
    The trajectory from Rousseau through romanticism to twentieth-century efforts to preserve natural settings for their aesthetic values is a familiar one. What may be less familiar and more fruitful to explore at the present time is Rousseau’s stoic recognition of the need for limitation and balance in the ways that human beings interact with their surroundings. Rousseau’s discussion of the dynamics of natural need, artificial desires, and human powers or faculties appears in its most elaborated form in Emile, within (...)
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  15. G. John (1981). The Moral Education of Emile. Journal of Moral Education 11 (1):18-31.score: 18.0
    Abstract One of the seminal works in the history of educational thought is Rousseau's Emile. This article seeks to examine Rousseau's advocacy of a secular approach to morality and its particular implications for the moral education of the young Emile. A keyword in Rousseau's thinking is nature and an attempt is made to examine critically the naturalistic ethics from which so many of his moral prescriptions were derived. It then proceeds to outline some of the central aspects of (...)
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  16. Marcel Mauss & Émile Durkheim (1937). Morale Professionnelle: Trois Leçons Extraites d'Un Cours d'Émile Durkheim, de Morale Civique Et Professionnelle (1898-1900). [REVIEW] Revue de Métaphysique et de Morale 44 (3):527 - 544.score: 18.0
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  17. Ulla Thøgersen (2013). Rousseau Vivant: En Aktualisering Af Émile Med Fokus På Det Lidenskabelige Fænomenfelt. Studier I Pædagogisk Filosofi 2 (1):34-43.score: 18.0
    The paper focuses on Rousseau’s understanding of passionate life and especially his interpretation of erotic desire in Émile . The main argument presented is that Rousseau by his studies of erotic desire gives us at present day the possibility of radicalizing our understanding of human being in pedagogy. Firstly, by allowing us to rethink passions as important phenomena in human life and secondly, by understanding pedagogical practice as an arena which is part of forming passions, including erotic desire.
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  18. Cristina Chimisso & Gad Freudenthal, A Mind of Her Own: Helene Metzger to Emile Meyerson, 1933.score: 18.0
    In May 1933 the historian of chemistry Hélène Metzger addressed a letter to the renowned historian and philosopher of science Émile Meyerson, a cri de coeur against Meyerson's patronizing attitude toward her. This recently discovered letter is published and translated here because it is an exceptional human document reflecting the gender power structure of our discipline in interwar France. At the age of forty-three, and with five books to her credit, Metzger was still a junior scholar in the exclusively male (...)
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  19. Rick Tilman (2002). Emile Durkheim and Thorstein Veblen on Epistemology, Cultural Lag and Social Order. History of the Human Sciences 15 (4):51-70.score: 18.0
    Despite their importance to the history of economics and social theory, social scientists and historians pay little heed to the structural similarities as well as the important divergences in the work of French-man Emile Durkheim (1858—1917) and American Thorstein Veblen (1857—1929). Consequently, this article places Durkheim and Veblen in their social and historical context, and then (1) their epistemologies are related to their use of cultural lag to explain the persistence of atavistic continuities in the existing order, (2) their (...)
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  20. Scott Walter (1996). The 'Flawed Parent': A Reconsideration of Rousseau's "Emile" and Its Significance for Radical Education in the United States. British Journal of Educational Studies 44 (3):260 - 274.score: 18.0
    This paper assumes the significance of Rousseau's Emile for the practice of radical education in the USA in the 1960s and 1970s. It is argued that the educational philosophy espoused in Emile is far more conservative than that actually attributed to his inspiration by some radical educators.
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  21. Émile Bréhier (1945). Allocution de M. Émile Bréhier. Revue de Métaphysique et de Morale 50 (1/2):1 - 4.score: 18.0
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  22. Emile Boutroux, A. D. Godley, Alois Riehl & A. E. Sir Shipley, Lectures Delivered in Connection with the Dedication of the Graduate College of Princeton University in October, 1913, by Émile Boutroux, Alois Riehl, A. D. Godley, Arthur Shipley. [REVIEW]score: 18.0
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  23. Mark D. Gedney (1999). Rousseau's Émile. The Proceedings of the Twentieth World Congress of Philosophy 3:41-50.score: 18.0
    Rousseau’s discussion of education in Émile has for its essential background his rejection of a truly public education in modern society on the one hand and the rejection of the possibility of modern human beings developing in a state of natural innocence on the other hand. His suggestion in Émile is that a form of private education (“home-schooling”) is possible that preserves the inherent goodness of the natural state while at the same time providing the instruction necessary for the student (...)
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  24. Daniel Tröhler (2012). Rousseau's Emile, or the Fear of Passions. Studies in Philosophy and Education 31 (5):477-489.score: 18.0
    Notwithstanding the general accepted understanding that Rousseau is the master of modern education reflecting the progress by enlightenment this articles suggests that Rousseau’s Emile is—as most of Rousseau’s other writings are, too—testimony to a brilliant and passionate writer expressing thoughts about his concern how to deal with passions—passion being one of the most disputed concepts in late seventeenth and in eighteenth century. The reading of Emile has therefore take into account polemic as a literary trope in Rousseau’s style (...)
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  25. Paul-Émile Langevin (1975). La Bible. Traduction Française Sur les Textes Originaux Par Émile Osty Avec la Collaboration de Joseph Trinquet. Introductions Et Notes d'Émile Osty Et de Joseph Trinquet. Paris, Éditions du Seuil, 1973, (16.5 X 22 Cm), 2620 Pages, 18 Cartes. [REVIEW] Laval Théologique et Philosophique 31 (2):207.score: 18.0
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  26. Joel Revill (2009). Emile Boutroux, Redefining Science and Faith in the Third Republic. Modern Intellectual History 6 (3):485-512.score: 18.0
    Historians have convincingly shown the extent to which Protestantism played a role in the founding of the Third Republic, undermining the once canonical claim that republicanism and religion were implacably hostile opponents in the latter half of the nineteenth century. Catholics, however, continue to be viewed as nearly universally antirepublican. Analyzing the writings of philosopher Emile Boutroux and his students, this article shows how the specifically Catholic concern with the relationship between free will and scientific concepts of determinism both (...)
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  27. Julia Simon (1995). Natural Freedom and Moral Autonomy: Emile as Parent, Teacher and Citizen. History of Political Thought 16 (1):21-36.score: 18.0
    The following analysis seeks to question Rousseau's assumptions concerning the desirability of an �education from things�. In particular, I will focus on the problematic relationship between, on one hand, the development of Emile's sense of freedom and independence, and on the other, his sense of moral autonomy. It is my contention that moral development necessarily entails both what Rousseau provides, namely a well-developed conception of individuality, and something that is sorely lacking in Rousseau's project. Turning to an analysis of (...)
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  28. Emile Brehier (1945). Temoignage de M. Emile Brehier. Les Etudes Philosophiques 20:16.score: 18.0
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  29. Emile Bréhier (1938). Communication de M. Emile Bréhier: La Philosophie Et Son Passe. Les Etudes Philosophiques 12 (1/2):9 - 25.score: 18.0
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  30. L. S. Stebbing (1928). The Logic of Modern Physics. By P. W. Bridgman . (New York: The Macmillan Company. 1927. Pp. Xiv + 228. Price 10s. 6d.)Space and Time. By Émile Borel . (London and Glasgow: Blackie & Son, Ltd. 1926. Pp. Xiv + 234. Price 7s. 6d.). [REVIEW] Philosophy 3 (09):96-.score: 15.0
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  31. A. A. Goldenweiser (1917). Religion and Society: A Critique of Émile Durkheim's Theory of the Origin and Nature of Religion. Journal of Philosophy, Psychology and Scientific Methods 14 (5):113-124.score: 15.0
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  32. Jean-Jacques Rousseau, Emile.score: 15.0
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  33. John Plamenatz (1972). Rousseau: The Education of Emile. Journal of Philosophy of Education 6 (2):176–192.score: 15.0
  34. Amy B. Shuffelton (2012). Rousseau's Imaginary Friend: Childhood, Play, and Suspicion of the Imagination in Emile. Educational Theory 62 (3):305-321.score: 15.0
    In this essay Amy Shuffelton considers Jean-Jacques Rousseau's suspicion of imagination, which is, paradoxically, offered in the context of an imaginative construction of a child's upbringing. First, Shuffelton articulates Rousseau's reasons for opposing children's development of imagination and their engagement in the sort of imaginative play that is nowadays considered a hallmark of early and middle childhood. Second, she weighs the merits of Rousseau's opposition, which runs against the consensus of contemporary social science research on childhood imaginative play. Ultimately, Shuffelton (...)
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  35. Nicholas Dent (1988). The Basic Principle of Emile's Education. Journal of Philosophy of Education 22 (2):139–149.score: 15.0
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  36. Mary P. Nichols (1985). Rousseau's Novel Education in the Emile. Political Theory 13 (4):535-558.score: 15.0
  37. Jan H. Blits (1991). The Depersonalized-Self: Rousseau's Emile. Educational Theory 41 (4):397-405.score: 15.0
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  38. Nicholas J. H. Dent (2000). 'Anger is a Short Madness': Dealing with Anger in Émile's Education. Journal of Philosophy of Education 34 (2):313–325.score: 15.0
  39. Vinh-De Nguyen (1997). Introduction à l'Émile de Rousseau Yves Vargas Collection «Les Grands Livres de la Philosophie» Paris, Presses Universitaires de France, 1995, VIII, 344 P. [REVIEW] Dialogue 36 (03):643-.score: 15.0
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  40. Stephen P. Turner (ed.) (1993). Emile Durkheim: Sociologist and Moralist. Routledge.score: 15.0
    This volume presents an overview of Durkheim's thought and is representative of the best of contemporary Durkheim scholarship.
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  41. John Darling (1985). Understanding and Religion in Rousseau's Emile. British Journal of Educational Studies 33 (1):20 - 34.score: 15.0
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  42. Spiros Gangas (2011). Values, Knowledge and Solidarity: Neglected Convergences Between Émile Durkheim and Max Scheler. [REVIEW] Human Studies 34 (4):353-371.score: 15.0
    Within the purview of the sociology of knowledge Durkheim and Scheler appear among its important inaugurators theorizing the social foundations of knowledge, seemingly from mutually exclusive perspectives. Scheler’s phenomenology of values and community is often juxtaposed with Durkheim’s attempt to integrate values in reality, represented by the social configuration of organic solidarity. This essay argues that the affinity between Scheler and Durkheim deserves reexamination. Means employed for pursuing this aim include a reconsideration of how values mediate reality, but, above all, (...)
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  43. Irving Louis Horowitz (1982). Socialization Without Politicization: Emile Durkheim's Theory of the Modern State. Political Theory 10 (3):353-377.score: 15.0
  44. Owen N. Hillman (1938). Emile Meyerson on Scientific Explanation. Philosophy of Science 5 (1):73-80.score: 15.0
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  45. Mark S. Cladis (1995). Education, Virtue and Democracy in the Work of Emile Durkheim. Journal of Moral Education 24 (1):37-52.score: 15.0
    Abstract A condition for a flourishing liberal society, I believe, is a public education similar to that recommended by Durkheim. Its heterogeneous character, embracing critical thought and shared traditions, autonomy and community, human diversity and social unity, provides a powerful support for and challenge to liberal, democratic institutions. Durkheim mingled standard liberal and communitarian values??values supporting individual rights and critical thought, on one hand, and values supporting the common good and tradition on the other. On my reading, Durkheim forged a (...)
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  46. G. A. Johnston (1916). Book Review:The Elementary Forms of the Religious Life: A Study in Religious Sociology. Emile Durkheim, J. W. Swain. [REVIEW] Ethics 26 (2):303-.score: 15.0
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  47. Timothy V. Kaufman-Osborn (1986). Emile Durkheim and the Science of Corporatism. Political Theory 14 (4):638-659.score: 15.0
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  48. Raymond Lenoir (1923). Emile Boutroux and the Modern Conscience. Philosophical Review 32 (5):491-511.score: 15.0
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  49. J. J. Chambliss (1980). Allan Bloom's Translation of Emile: Rousseau Imitated. Educational Theory 30 (3):253-256.score: 15.0
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  50. Gregory J. Morgan (1998). Emile Zuckerkandl, Linus Pauling, and the Molecular Evolutionary Clock, 1959-1965. Journal of the History of Biology 31 (2):155 - 178.score: 15.0
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