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

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  1.  11
    Emile Grunberg & Franco Modigliani (1965). Reflexive Prediction. Philosophy of Science 32 (2):173-174.
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  2.  4
    Emile Grunberg (1957). Notes on the Verifiability of Economic Laws. Philosophy of Science 24 (4):337-348.
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  3.  82
    Gürol Irzik & Teo Grünberg (1995). Carnap and Kuhn: Arch Enemies or Close Allies? British Journal for the Philosophy of Science 46 (3):285-307.
    We compare Carnap's and Kuhn's views on science. Although there are important differences between them, the similarities are striking. The basis for the latter is a pragmatically oriented semantic conventionalist picture of science, which suggests that the view that post-positivist philosophy of science constitutes a radical revolution which has no interesting affinities with logical positivism must be seriously mistaken.
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  4.  94
    G. Irzik & T. Grunberg (1998). Whorfian Variations on Kantian Themes: Kuhn's Linguistic Turn. Studies in History and Philosophy of Science Part A 29 (2):207-221.
    Thomas Kuhn's post-1980 writings have increasingly emphasized the role played by language in the characterization of scientific revolutions and incommensurability. We argue that Kuhn's `linguistic turn' can be understood best against the background of a Whorfian conception of language and certain neo-Kantian themes. While this enables Kuhn to refine and unify his earlier views, it also creates some difficulties.
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  5.  59
    Angela Grünberg (2014). Saying and Doing: Speech Actions, Speech Acts and Related Events. European Journal of Philosophy 22 (2):173-199.
    The question which this paper examines is that of the correct scope of the claim that extra-linguistic factors (such as gender and social status) can block the proper workings of natural language. The claim that this is possible has been put forward under the apt label of silencing in the context of Austinian speech act theory. The ‘silencing’ label is apt insofar as when one's ability to exploit the inherent dynamic of language is ‘blocked’ by one's gender or social status (...)
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  6.  1
    Teo Grunberg & Giirol Irzik (1995). Carnap and Kuhn: Arch Enemies or Close Allies? British Journal for Philosophy of Science 46 (3):285-307.
    We compare Carnap's and Kuhn's views on science. Although there are important differences between them, the similarities are striking. The basis for the latter is a pragmatically oriented semantic conventionalist picture of science, which suggests that the view that post-positivist philosophy of science constitutes a radical revolution which has no interesting affinities with logical positivism must be seriously mistaken.
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  7.  7
    Ludwig Grünberg (1995). Book Review. [REVIEW] Journal of Value Inquiry 29 (1):143-147.
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  8.  13
    David Grünberg (2001). Bootstrapping and the Problem of Testing Quantitative Theoretical Hypotheses. The Proceedings of the Twentieth World Congress of Philosophy 2001:143-150.
    Two alternative solutions to the problem of computing the values of theoretical quantities and of testing theoretical hypotheses are Sneed’s structuralist eliminationism and Glymour’s bootstrapping. Sneed attempts to solve the problem by eliminating theoretical quantities by means of the so-called Ramsey-Sneed sentence that represents the global empirical claim of the given theory. Glymour proposes to solve the problem by deducing the values of the theoretical quantities from the hypothesis to be tested. In those cases where the theoretical quantities are not (...)
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  9.  8
    Jesús Adrián Escudero, Dan Zahavi, Romana Bassi, Alessandra Fussi, Alfredo Ferarin, Yi Zhao, Michael Martin, Veronique Munoz-Darde, David Grünberg & Tomasz Bigaj (2013). Visiting Professors From Abroad. Review of Metaphysics 67:273-280.
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  10.  7
    David GrÜnberg (2005). Three Basic Ontological Relations Concerning The Physical Realm. Metaphysica 6 (1):85-109.
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  11.  18
    Teo Grünberg (1983). A Tableau System of Proof for Predicate-Functor Logic with Identity. Journal of Symbolic Logic 48 (4):1140-1144.
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  12.  9
    Ludwig Grünberg (1969). Value-Revaluation and the Axiological Perspective in Philosophy. Journal of Value Inquiry 3 (2):100-112.
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  13.  7
    Ludwig Grünberg (1994). The Future of Art and the Theory of Post-Philosophical Culture. Journal of Value Inquiry 28 (2):273-280.
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  14.  3
    Ludwig Grünberg (1978). Rationality and the Basis of the Value Judgment. Journal of Value Inquiry 12 (2):126-133.
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  15. L. Grünberg (1994). De la justification de la démocratie: une approche universaliste. Philosopher: revue pour tous 15:81-86.
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  16. L. Grunberg (1986). From Phenomenology to an Axio-Centric Ontology of the Human Condition in The Phenomenology of Man and of the Human Condition. II. The Meeting Point Between Occidental and Oriental Philosophies. [REVIEW] Analecta Husserliana 21:249-273.
     
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  17. L. Grunberg (1987). The Life-World and the Axiological Approach in Ethics in Morality Within the Life-and Social World. Analecta Husserliana 22:287-296.
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  18.  61
    Lili-Ann Wolff (2013). Rousseaus Émile: En Tidlös Provokation. Studier I Pædagogisk Filosofi 2 (1):44-69.
    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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  19.  8
    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.
    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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  20.  6
    Blaise Bachofen (2009). Une « robinsonnade » paradoxale : les leçons d'économie de l'Émile. Archives de Philosophie 1 (1):75-99.
    L’Émile met en scène deux leçons de choses visant à initier l’élève à la science économique : l’une concernant le fondement du droit de propriété, l’autre concernant l’échange marchand et la division sociale du travail. Ces deux moments éducatifs donnent un précieux éclairage sur la pensée économique de Rousseau, pensée plus complexe et informée qu’on ne le considère communément. Mais c’est également dans les décisions existentielles d’émile que sont abordées philosophiquement les conditions d’un choix rationnel, la maximisation de la satisfaction (...)
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  21.  1
    Mark Cladis (1994). A Communitarian Defense of Liberalism: Emile Durkheim and Contemporary Social Theory. Stanford University Press.
    "This is an interesting and provocative reading of Durkheim that sheds new light on the contemporary relevance of his work and offers new and complex material for the debate over social theory. It is well written, and the style is lively.
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  22.  8
    Chad Alan Goldberg & Emile Durkheim (2008). Introduction to Emile Durkheim's "Anti-Semitism and Social Crisis". Sociological Theory 26 (4):299 - 323.
    Emile Durkheim's "Antis?mitisme et crise sociale," written in 1899 during the Dreyfus Affair in France, is introduced. The introduction summarizes the principal contributions that "Antis?mitisme 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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  23.  11
    Mark S. Cladis (1995). Education, Virtue and Democracy in the Work of Emile Durkheim. Journal of Moral Education 24 (1):37-52.
    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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  24. Joe E. Barnhart (1977). The Study of Religion and its Meaning New Explorations in Light of Karl Popper and Emile Durkheim. Mouton.
     
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  25. Massimo Rosati, Ambrogio Santambrogio & Jeffrey C. Alexander (2002). Emile Durkheim Contributi Ad Una Rilettura Critica.
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  26.  12
    Daniel Tröhler (2012). Rousseau's Emile, or the Fear of Passions. Studies in Philosophy and Education 31 (5):477-489.
    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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  27.  19
    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.
    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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  28.  19
    Olivier Michaud (2012). Thinking About the Nature and Role of Authority in Democratic Education with Rousseau's Emile. Educational Theory 62 (3):287-304.
    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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  29.  17
    Georg Cavallar (2012). Educating Émile: Jean-Jacques Rousseau on Cosmopolitanism. The European Legacy 17 (4):485 - 499.
    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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  30.  2
    Joel Revill (2009). Emile Boutroux, Redefining Science and Faith in the Third Republic. Modern Intellectual History 6 (3):485-512.
    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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  31.  16
    M. Anthony Mills (2014). Identity Versus Determinism: Émile Meyerson׳s Neo-Kantian Interpretation of the Quantum Theory. Studies in History and Philosophy of Science Part B: Studies in History and Philosophy of Modern Physics 47:33-49.
    Despite the praise his writing garnered during his lifetime, e.g., from readers such as Einstein and de Broglie, Émile Meyerson has been largely forgotten. The rich tradition of French épistémologie has recently been taken up in some Anglo-American scholarship, but Meyerson—who popularized the term épistémologie through his historical method of analyzing science, and criticized positivism long before Quine and Kuhn—remains overlooked. If Meyerson is remembered at all, it is as a historian of classical science. This paper attempts to rectify both (...)
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  32.  4
    J. Simon (1995). Natural Freedom and Moral Autonomy: Emile as Parent, Teacher and Citizen. History of Political Thought 16 (1):21.
    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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  33.  5
    Luiz Felipe Netto de Andrade Sahd (2005). The Notion of Liberty in Rousseau´ s Emile. Trans/Form/Ação 28 (1):109-118.
    Rousseau's natural education is an attempt to show how the passions, if freed from the deformation caused by social opinion, can be morally upright; if the Émile is, Rousseau say, a treatise on man's natural goodness, this goodness is based on his fredom, and especially on the freedom of the passions.A educação natural de Rousseau é uma tentativa de mostrar como as paixões, se liberadas da deformação provocada pela opinião social, podem ser moralmente corretas. Se o Emílio, afirma Rousseau, é (...)
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  34.  4
    Bjorn Gomes (forthcoming). Emile the Citizen? A Reassessment of the Relationship Between Private Education and Citizenship in Rousseau’s Political Thought. European Journal of Political Theory:1474885115589587.
    It is often said that the claims of man and citizen are irreconcilable in the philosophy of Jean-Jacques Rousseau. This view, most famously articulated by Judith Shklar, holds that the making of a man and the making of a citizen are to be understood as rival enterprises or competing alternatives. This reading has recently been challenged by Frederick Neuhouser. He argues that one can make a man and a citizen, but only if the education of each is performed in the (...)
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  35.  16
    Cristina Chimisso & Gad Freudenthal, A Mind of Her Own: Helene Metzger to Emile Meyerson, 1933.
    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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  36.  12
    Mark D. Gedney (1999). Rousseau's Émile. The Proceedings of the Twentieth World Congress of Philosophy 3:41-50.
    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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  37.  20
    Grace Roosevelt (2011). The Critique of Consumerism in Rousseau's Emile. Environmental Ethics 33 (1):57-66.
    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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  38.  3
    Ghislain Waterlot (2009). Superstition, religion naturelle, religions historiques dans l'Émile. Archives de Philosophie 1 (1):55-73.
    Par la genèse de la superstition proposée dans l’Émile, Rousseau montre que seul Jésus a pu manifester la religion naturelle à l’état pur. Ses disciples, marqués par la superstition, n’ont pu maintenir cette pureté : ils sont à l’origine de religions historiques nouvelles, mixtes de superstition et de religion naturelle. Pour des raisons politiques, les théologiens auraient renforcé l’élément superstitieux. Cet article montre que Rousseau aspire à un dispositif qui permettrait aux hommes d’apprendre progressivement à voir dans la religion naturelle (...)
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  39.  7
    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]
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  40.  6
    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, , 2620 Pages, 18 Cartes. [REVIEW] Laval Théologique et Philosophique 31 (2):207.
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  41.  9
    Ulla Thøgersen (2013). Rousseau Vivant: En Aktualisering Af Émile Med Fokus På Det Lidenskabelige Fænomenfelt. Studier I Pædagogisk Filosofi 2 (1):34-43.
    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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  42.  12
    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.
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  43.  11
    G. John (1981). The Moral Education of Emile. Journal of Moral Education 11 (1):18-31.
    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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  44.  5
    Rick Tilman (2002). Emile Durkheim and Thorstein Veblen on Epistemology, Cultural Lag and Social Order. History of the Human Sciences 15 (4):51-70.
    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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  45.  3
    Catarina Barbosa Torres Gomes (2011). Ecos da modernidade na lei máxima da Educação Brasileira: uma interlocução com Émile Durkheim. Filosofia E Educação 3 (1):p - 352.
    O objetivo deste ensaio é apresentar uma análise sucinta dos reflexos dos argumentos de Durkheim sobre educação no corpo da Lei de Diretrizes e Bases daEducação Nacional nº 9394/96. Arquiteto de um paradigma clássicopara a sociologia, que se irradia alimentando outros paradigmas de teóricos degrande envergadura, que o sucederam, Émile Durkheim conferiu àSociologia uma base empírica, com métodos próprios de investigação, demonstrando que os fatos sociais – seu objeto de estudo – teriam características próprias, que os distinguiriam dos estudados pelas (...)
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  46.  3
    Noémie Pizarroso (2007). L'épistémologie d'Émile dans l'œuvre psychologique d'Ignace Meyerson. Archives de Philosophie 3 (3):385-402.
    La psychologie historique d’Ignace Meyerson est habituellement présentée comme opposée à l’épistémologie de son oncle Emile Meyerson , fondée sur le « principe d’identité ». Toutefois, dans les écrits d’Ignace conservés dans ses archives personnelles, un certain nombre de notes le révèlent proche du système de son oncle. L’objet de ce texte est d’éclaircir le rapport intellectuel entre l’oncle et le neveu. A la lecture de leur correspondance, entre 1922 et 1933, apparaissent quatre points de discussion. L’interprétation de Lévy-Bruhl, (...)
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  47.  1
    Emile Brehier (1945). Temoignage de M. Emile brehier. Les Etudes Philosophiques 20:16.
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  48.  1
    Emile Bréhier (1938). Communication de M. Emile bréhier: La philosophie et son passe. Les Etudes Philosophiques 12 (1/2):9 - 25.
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  49.  5
    Edwin W. Fay (1893). Doric Dialects Les Dialectes Doriens, Phonétique Et Morphologic. Thèse d'Agrégation Presentée Á la Faculté de Philosophic Et Lettres de l'Université de Bruxelles, Par Émile Boisacq, Docteur En Philosophie Et Lettres. Paris, Érnest Thorin, 1891. 220 Pages. Der Dialekt Megaras, Und der Megarischen Colonien Friedrich von Köppner.—Besondere Abdruck Aus Dem Achtzehnten Supplementbande der 'Jahrbücher Für Classische Philologie.' Leipzig, Teubner, 1891. Pp. 530–563. 1 Mk. [REVIEW] The Classical Review 7 (1-2):58-62.
    Les Dialectes Doriens, Phonétique et Morphologic. Thèse d'Agrégation presentée á la Faculté de Philosophic et Lettres de l'Université de Bruxelles, par Émile Boisacq, Docteur en Philosophie et Lettres. Paris, Érnest Thorin, 1891. 220 pages.Der Dialekt Megaras, und der Megarischen Colonien Friedrich von Köppner.—Besondere Abdruck aus dem achtzehnten Supplementbande der ‘Jahrbücher für classische Philologie.’ Leipzig, Teubner, 1891. Pp. 530–563. 1 Mk.
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  50.  5
    Émile Bréhier (1945). Allocution de M. émile bréhier. Revue de Métaphysique et de Morale 50 (1/2):1 - 4.
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