Search results for 'Ferenc Erős' (try it on Scholar)

952 found
Order:
See also:
Profile: Ferenc Erős (University of Pécs)
  1.  9
    Ferenc Erős (2012). Marie T. Hoffman: Toward Mutual Recognition: Relational Psychoanalysis and Christian Narrative. Studies in East European Thought 64 (1-2):149-152.
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  2.  11
    Helene Marsh & Carole M. Eros (1999). Ethics of Field Research: Do Journals Set the Standard? Science and Engineering Ethics 5 (3):375-382.
    To determine whether ethical issues concerned with field research are addressed in the peer-review process, instructions to authors and reviewers of 141 (mainly natural science) journals were examined to ascertain how often ethical issues were mentioned. Only one-third (n=41) of responding journals addressed ethical issues in their instructions to authors or reviewers. When ethical issues were considered, most of the journals limited their concerns to ethical issues associated with animal and general human experimentation. No journal mentioned ethical practices in working (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  3.  3
    Glatz Ferenc (1992). A kisebbségi kérdés Közép-Európában tegnap és ma. História 11.
    No categories
    Translate
      Direct download  
     
    Export citation  
     
    My bibliography  
  4.  4
    Helene Marsh & Carole M. Eros (1999). Science and Engineering. Science and Engineering Ethics 5 (3):175-382.
    Direct download  
     
    Export citation  
     
    My bibliography  
  5. Corazza Eros (2004). Essential Indexicals and Quasi-Indicators. Journal of Semantics 21 (4).
     
    Export citation  
     
    My bibliography  
  6. Simon Ferenc (1995). Ontical Fundamentals for the Ideality of Values: Hegel. Magyar Filozofiai Szemle:3-454.
    Eigentlich ist es offenkundig, dass Hegel keine Ethik hat. Es ist allgemein bekannt, dass die Individualitat der Person, die vom Person abhangige Aspekte der moralischen Wahl bei Hegel in der menschlichen Gattung--im allgemeinobjektiven Wertcharakter deren--aufgehoben werden. Ebensowohl ist es wahr, dass eine moderne Sozialontologie und ontologisch fundierte Ethik ohne Hegel nicht moglich ist. Die Philosophie Hegels bringt im Rahmen der Geschichte der Philosophie eine ontologische Wendung zustande, als er in den Mittelpunkt der gesellschaftsphilosophischen Untersuchung die menschliche gegenstandliche Tatigkeit stellt.(edited).
    Translate
      Direct download  
     
    Export citation  
     
    My bibliography  
  7. Mariusz Ferenc (2009). Poza zasadą różnorodności, czyli czemu służy krytyka spekulatywna. Principia.
    No categories
    Translate
     
     
    Export citation  
     
    My bibliography  
  8. Tomasz Ferenc (2004). The Profession of a Photographer - A Multitude of Trajectories and Artistic Strategies. Art Inquiry. Recherches Sur les Arts 6:117-132.
    No categories
     
    Export citation  
     
    My bibliography  
  9. Colin Mcginn & Ruzsa Ferenc (2002). Öntudat és kozmológia: terjesztem a hiperdualizmust. Magyar Filozofiai Szemle 1.
    No categories
    Translate
     
     
    Export citation  
     
    My bibliography  
  10. David L. Hildebrand (2014). The Human Eros: Eco-Ontology and the Aesthetics of Existence by Thomas M. Alexander. [REVIEW] Transactions of the Charles S. Peirce Society 50 (2):308-313.
    The Human Eros is an outstanding accomplishment, a work of genuine wisdom. It combines meticulous scholarship with an enviable mastery of cultural and philosophical history to address pressing concerns of human beings, nature, and philosophy itself. While comprised of essays spanning over two decades, the book presents a powerfully coherent philosophical vision which Alexander names, alternately, “eco-ontology,” “humanistic naturalism,” and “ecological humanism.” Whatever the name, the approach is humane and intellectually compelling, offering insight and direction to pragmatism, aesthetics, existentialism, environmental (...)
    No categories
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  11.  5
    Lynne Huffer (2016). Strange Eros: Foucault, Ethics, and the Historical a Priori. Continental Philosophy Review 49 (1):103-114.
    This essay explores Foucault’s conception of the historical a priori through the lens of an archival ethics of eros. Highlighting the paradoxical nature of the historical a priori as both constitutive and contingent, it harnesses the temporal dynamism of experiences of the untimely as erotic. Drawing on the work of Anne Carson, the essay brings out the strangeness of eros as an ancient Greek word that remains unintelligible to us. That strangeness signals an ethics of dissonant attunement to the untimeliness (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  12.  37
    Boaz Tsabar (2014). “Poverty and Resourcefulness”: On the Formative Significance of Eros in Educational Practice. Studies in Philosophy and Education 33 (1):75-87.
    This article seeks to examine the special quality of Eros operative in educational practice, through the frame narrative of Plato’s “The Allegory of the Cave”. The subject is examined from two aspects illuminating the paradoxical nature of educational practice. The first, epistemological, considers the practicability of learning, and the second, ethical, deals with the complexity of commitment to teaching. The resolution of the paradox, the article contends, can only be understood through the concept of “Eros”—the same mysterious driving force, devoid (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  13.  8
    Kerry Burch (1999). Eros as the Educational Principle of Democracy. Studies in Philosophy and Education 18 (3):123-142.
    This paper explores the value of the eros motif for critical pedagogy and citizenship education. The conceptual affinities between eros and democracy are identified and integrated into a theory of democratic political education. Long recognized as vital to the process of self knowledge, the ancient Greek concept of eros has nevertheless been largely erased from contemporary educational debate. By retrieving eros from the fringe of academic discourse and integrating it with critical pedagogy, the aims of radical democracy can be more (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography   7 citations  
  14.  13
    Sharon Todd (2003). A Fine Risk To Be Run? The Ambiguity of Eros and Teacher Responsibility. Studies in Philosophy and Education 22 (1):31-44.
    Teachers are often placed in a space of tensionbetween responding to students as persons andresponding to students through theirinstitutionally-defined roles. Particularlywith respect to eros, which has becomeincreasingly the subject of strictinstitutional legislation and regulation,teachers have little recourse to a language ofresponsibility outside an institutional frame. By studying the significance of communicativeambiguity for responsibility, this paperexplores what is ethically at stake forteachers in erotic forms of communication. Specifically, it is Levinas's own ambiguousunderstanding of the ethical significance oferos, and what we have (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography   2 citations  
  15.  33
    Annie Larivee (2012). Eros Tyrannos: Alcibiades as the Model of the Tyrant in Book IX of the Republic. International Journal of the Platonic Tradition 6 (1):1-26.
    Abstract The aim of this article is to make use of recent research on `political eros ' in order to clarify the connection that Plato establishes between eros and tyranny in Republic IX, specifically by elucidating the intertextuality between Plato's work and the various historical accounts of Alcibiades. An examination of the lexicon used in these accounts will allow us to resolve certain interpretive difficulties that, to my knowledge, no other commentator has elucidated: why does Socrates blame eros for the (...)
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  16.  10
    Federico Camino (2012). Eros y erótesis en el Banquete y el Fedro de Platón. Estudios de Filosofía 2:70-71.
    El Seminario se proponía ser un estudio pormenorizado de los diálogos de Platón El Banquete y el Fedro , destinado a establecer la naturaleza, funciones y alcances de la filosofía a partir del Eros y de lo que él permite explicar sobre lo que se podría llamar la estructura de la pregunta (Erótesis).
    No categories
    Translate
      Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  17.  26
    Caresse Cranwell (2010). Embracing Thanatos-in-Eros: Evolutionary Ecology and Panentheism. [REVIEW] Sophia 49 (2):271-283.
    If Panentheism’s core thesis, that God is in the world, is to animate a spiritual approach to life, then we have to account for the way in which God is in the destructive or thanative dimensions of life. From the perspective of evolutionary ecology the universe is imbued with creative and destructive energies. The creative drive can be termed eros as creation occurs through the expansion of relational unities, holons. The destructive drive is termed thanatos and is the drive to (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  18.  2
    María Angelica Fierro (2015). Elenchos y eros: el caso de Sócrates y Agatón en Smp. 199c-201a. Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 14 (14):93-108.
    El propósito del presente trabajo es en primer término el relevamiento de los principales desarrollos conceptuales y argumentativos del elenchos entre Sócrates y Agatón en Smp. 199c-201a, y su relación con los desarrollos de la teoría erótica del discurso de Sócrates/Diotima que prologa. A este respecto nos concentraremos en analizar cómo se elabora allí la pregunta sobre la naturaleza de eros y se formulan, a modo de primera respuesta, afirmaciones sobre su carácter intencional, su carencia constitutiva en cuanto necesariamente inscripto (...)
    No categories
    Translate
      Direct download  
     
    Export citation  
     
    My bibliography  
  19.  2
    Ulysses Roberto Lio Tropia (2009). A semântica de Eros no tempo patrístico. Horizonte 5 (9):106-128.
    O objetivo deste artigo é mostrar a semântica da palavra Eros dentro da tradição cristã. Limita-se a algumas dessas significações. A reflexão mostra a limitação dessa expressão na língua portuguesa. Seu significado é muito mais rico na língua grega. Se a tradição cristã carregou esta palavra de forma negativa, outros Padres leram-na em sintonia com Ágape e com outros significados. A relação mística a interpreta como uma relação “erótica” entre homem e Deus. Esta intimidade procura explicar o aspecto do desejo (...)
    Translate
      Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  20.  2
    Maria Aparecida de Paiva Montenegro (2014). Eros e Philia na filosofia Platônica. Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 13 (13):121-129.
    Não é fácil demarcar a diferença entre as concepções platônicas de Eros e Philia. Nos diálogos mais voltados para o assunto, como Lísis, Banquete e Fedro , identificamos uma sobreposição dos dois temas, tal que o exame de um acaba por remeter ao exame do outro. No Lísis , enquanto a Philia constitui-se como o foco da discussão de Sócrates com Menexeno, o diálogo traz como pano de fundo e com forte apelo dramático o amor de Hipótales por Lísis. No (...)
    No categories
    Translate
      Direct download  
     
    Export citation  
     
    My bibliography  
  21. Michał Kruszelnicki (2015). CIERPIENIE, ROZDARCIE, NIESPEŁNIENIE: DESTRUKCYJNY EROS W DZIELE F. DOSTOJEWSKIEGO. Hybris. Revista de Filosofía (28):012-044.
    SUFFERING, ANUISH, DISTRESS: THE DESTRUCTIVE EROS IN THE WORK OF FYODOR DOSTOEVSKY My paper discusses the idea of destructive eroticism in the work of Fyodor Dostoevsky. Eros is posited here as manifesting in two, opposite forms: the Christian virtue of agape consisting in a humble service to a beloved person, and the Greek eros which in Dostoevsky is transformed into destructive love, one steeped in egoism and sadistic-masochistic impulses. I want to argue that destructive eroticism is for Dostoevsky of greatest (...)
    No categories
    Translate
     
     
    Export citation  
     
    My bibliography  
  22. Brian Lightbody (2010). Can We Truly Love That Which is Fleeting? The Problem of Time in Marcuse's Eros and Civilization. Florida Philosophical Review (1):25-42.
    In Eros and Civilization, Marcuse claims that the two fundamental drives of civilization, namely, Eros and Thanatos, may eventually be reconciled. Such reconciliation, Marcuse contends, could potentially lead to new, utopian possibilities for humankind. However, Marcuse’s argument is deeply flawed: he equates time with death and therefore only defeats a straw man. Thus, it may be argued that Marcuse’s entire project in Eros and Civilization not only remains incomplete, but indeed fails. In the following paper, I demonstrate—by relying on Heidegger’s (...)
     
    Export citation  
     
    My bibliography  
  23.  83
    Marco Solinas (2008). Psiche: Platone e Freud. Desiderio, Sogno, Mania, Eros. Firenze University Press.
    Psiche sets up a close-knit comparison between the psychology of Plato's Republic and Freud's psychoanalysis. Convergences and divergences are discussed in relation both to the Platonic conception of the oneiric emergence of repressed desires that prefigures the main path of Freud's subconscious, to the analysis of the psychopathologies related to these theoretical formulations and to the two diagnostic and therapeutic approaches adopted. Another crucial theme is the Platonic eros - the examination of which is also extended to the Symposium and (...)
    Translate
      Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  24. Rachel Barney (2008). Eros and Necessity in the Ascent From the Cave. Ancient Philosophy 28 (2):357-72.
    A generally ignored feature of Plato’s celebrated image of the cave in Republic VII is that the ascent from the cave is, in its initial stages, said to be brought about by force. What kind of ‘force’ is this, and why is it necessary? This paper considers three possible interpretations, and argues that each may have a role to play.
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  25.  62
    Cynthia Willett (2012). Affect Attunement in the Caregiver-Infant Relationship and Across Species: Expanding the Ethical Scope of Eros. Philosophia 2 (2):111-130.
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  26.  67
    Marco Solinas (2007). La sublimazione dell'eros. La "Repubblica" e Freud. Chronos 25 (1):69-92.
  27.  53
    Marco Solinas (2005). La paternità dell’eros: il “Simposio” e Freud. In Gherardo Ugolini (ed.), Die Kraft der Vergangenheit – La forza del passato. Georg Olms Verlag 231-241.
  28.  6
    Paul W. Ludwig (2006). Eros and Polis: Desire and Community in Greek Political Theory. Cambridge University Press.
    Paul Ludwig examines how and why Greek theorists treated political passions as erotic. Because of the tiny size of ancient Greek cities, contemporary theory and ideology could conceive of entire communities based on desire. A recurrent aspiration was to transform the polity into one great household that would bind the citizens together through ties of mutual affection. In this study, Ludwig evaluates sexuality, love, and civic friendship as sources of political attachment and as bonds of political association.
    Direct download  
     
    Export citation  
     
    My bibliography   1 citation  
  29.  1
    Laura Alejandra Carrillo Osorio (2016). El discurso de Pausanias en El Banquete y la discontinuidad argumentativa entre Eros, pederastia y sociedad. Saga - Revista de Estudiantes de Filosofía 15 (27):28-35.
    El presente trabajo se propone hacer un análisis sobre los principales puntos argumentativos defendidos en el discurso de Pausanias en el contexto del diálogo El Banquetede Platón, con el fin de evidenciar los problemas que dicha argumentación implica. En este discurso, Pausanias defenderá de manera indirecta la pederastia, a través de la justificación de romances entre jóvenes y maestros y apelando al crecimiento espiritual que estos últimos pueden aportar a los primeros. Las afirmaciones de Pausanias son tan ambiciosas que sugieren, (...)
    Translate
      Direct download  
     
    Export citation  
     
    My bibliography  
  30.  9
    Neil Pembroke (2006). Marcelian Charm in Nursing Practice: The Unity of Agape and Eros as the Foundation of an Ethic of Care. Nursing Philosophy 7 (4):266-274.
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  31. Izabella Malej (2008). Eros W Symbolizmie Rosyjskim: Filozofia, Literatura, Sztuka. Wydawn. Uniwersytetu Wrocławskiego.
    Translate
     
     
    Export citation  
     
    My bibliography  
  32. Maria Moog-Grünewald (ed.) (2006). Eros--Zur Ästhetisierung Eines (Neu)Platonischen Philosophems in Neuzeit Und Moderne. Winter.
    Translate
     
     
    Export citation  
     
    My bibliography  
  33. Giovanni Reale (1997). Eros, Dáemone Mediatore, E Il Gioco Delle Maschere Nel Simposio di Platone.
    No categories
    Translate
     
     
    Export citation  
     
    My bibliography  
  34.  28
    Tina Chanter (1995). Ethics of Eros: Irigaray's Re-Writing of the Philosophers. Routledge.
    Ethics of Eros sheds light on contemporary feminist discourse by bringing into question some of the basic distinctions and categories that orchestrate it. The work of Luce Irigaray serves as a focus for interrogating the opposition between "French" and "Anglo-American" feminism as articulated in the debate over essentialism. Tina Chanter defends Irigaray against charges of essentialism by showing that such criticisms fail to consider the theoretical background of her work. Chanter demonstrates that Irigaray inherited and attempted to move beyond the (...)
    Direct download  
     
    Export citation  
     
    My bibliography   52 citations  
  35. Robin May Schott (1988). Cognition and Eros: A Critique of the Kantian Paradigm. Pennsylvania State University Press.
    In the dissertation I examine the split between cognition and eros in Kant's notion of objectivity, which has become paradigmatic for modern theories about knowledge. I argue that the split between cognition, on the one hand, and feelings and desires, on the other, does not capture the necessary conditions of knowledge, as Kant claims, but involves a suppression of erotic factors of existence. ;The split between pure knowledge and sensual existence in Kant's thought reflects an ascetic tradition inherited from both (...)
     
    Export citation  
     
    My bibliography   11 citations  
  36.  32
    Rick Anthony Furtak (2010). Platonic Eros. In Kierkegaard and the Greek World, I: Socrates and Plato, ed. by Jon Stewart and Katalin Nun. 105-114.
    Plato's 'Symposium': Kierkegaard and Platonic Eros.
    Direct download  
     
    Export citation  
     
    My bibliography  
  37.  6
    Pinhas Luzon (2015). The Eros of Counter Education. Journal of Philosophy of Education 50 (2).
    Erotic Counter Education is the educational position of the late Ilan Gur- Ze'ev. In ECE Gur-Ze'ev combines two opposing positions in the philosophy of education, one teleological and anti-utopian, the other teleological and utopian. In light of this unique combination, I ask what mediates between these two poles and suggest that the answer lies in the concept of eros. Following a preliminary presentation of the concept of eros in ECE, I define it as a form of transcendental cognition that distinguishes (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  38.  39
    Jill Gordon (2005). Eros in Plato's Timaeus. Epoché: A Journal for the History of Philosophy 9 (2):255-278.
    The Timaeus, a decidedly non-erotic dialogue, provides surprising philosophical insight into the role and importance of eros in human life. Contrary to manytraditional readings of the dialogue, the Timaeus indicates that eros is an original part of the disembodied soul as created by the demiurge, and as such, is part of the noetic or intelligent design of the cosmos. Timaeus reveals, furthermore, that eros is the moving force behind our desire to know first causes and the noetic world, that eros, (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  39.  9
    Lauren Patricia Wenden Ware, Plato's Bond of Love : Erôs as Participation in Beauty.
    In his dialogues, Plato presents different ways in which to understand the relation between Forms and particulars. In the Symposium, we are presented with yet another, hitherto unidentified Form-particular relation: the relation is Love (Erôs), which binds together Form and particular in a generative manner, fulfilling all the metaphysical requirements of the individual’s qualification by participation. Love in relation to the beautiful motivates human action to desire for knowledge of the Form, resulting in the lover actively cultivating and bringing into (...)
    No categories
    Direct download  
     
    Export citation  
     
    My bibliography  
  40.  36
    Christopher Cohoon (2011). Coming Together: The Six Modes of Irigarayan Eros. Hypatia 26 (3):478-496.
    Luce Irigaray's provocative vision of eros is often expressed in what Elizabeth Grosz calls “rambling and apparently disconnected” language, and nowhere in Irigaray's texts is it presented as a coherent account. With the goal of elaborating the significance of Irigaray's vision, I here set out to construct such an account. After first defining the Irigarayan erotic encounter as a paradoxical conjunction of “separation and alliance,” I then aim to show that its structure may be productively interpreted in terms of six (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  41.  8
    Shadi Bartsch & Thomas Bartscherer (eds.) (2005). Erotikon: Essays on Eros, Ancient and Modern. University of Chicago Press.
    Erotikon brings together leading contemporary intellectuals from a variety of fields for an expansive debate on the full meaning of eros . Renowned scholars of philosophy, literature, classics, psychoanalysis, theology, and art history join poets and a novelist to offer fresh insights into a topic that is at once ancient and forever young. Restricted neither by historical period nor by genre, these contributions explore manifestations of eros throughout Western culture, in subjects ranging from ancient philosophy and baroque architecture to modern (...)
    Direct download  
     
    Export citation  
     
    My bibliography   1 citation  
  42. Catherine Osborne (1994). Eros Unveiled: Plato and the God of Love. Oxford University Press.
    This unique book challenges the traditional distinction between eros, the love found in Greek thought, and agape, the love characteristic of Christianity. Focusing on a number of classic texts, including Plato's Symposium and Lysis, Aristotle's Ethics and Metaphysics,, and famous passages in Gregory of Nyssa, Origen, Dionysius the Areopagite, Plotinus, Augustine, and Thomas Aquinas, the author shows that Plato's account of eros is not founded on self-interest. In this way, she restores the place of erotic love as a Christian motif, (...)
    Direct download  
     
    Export citation  
     
    My bibliography   2 citations  
  43.  8
    V. Wohl (1999). The Eros of Alcibiades. Classical Antiquity 18 (2):349-385.
    Alcibiades is one of the most explicitly sexualized figures in fifth-century Athens, a "lover of the people" whom the demos "love and hate and long to possess" (Ar. Frogs 1425). But his eros fits ill with the normative sexuality of the democratic citizen as we usually imagine it. Simultaneously lover and beloved, effeminate and womanizer, Alcibiades is essentially paranomos, lawless or perverse. This paper explores the relation between Alcibiades' paranomia and the norms of Athenian sexuality, and argues that his eros (...)
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  44.  14
    Rebecca Martusewicz (2005). Eros in the Commons: Educating for Eco-Ethical Consciousness in a Poetics of Place. Ethics, Place and Environment 8 (3):331 – 348.
    In this essay I refer to eros as the force that plays on our bodies and connects us to the larger community of life, an embodied form of love that charges the will towards well-being. Analyzing the ways that eros can be engaged and expressed in the "commons" as a life sustaining force, I look to current, on-the-ground work being done in Detroit, MI where a grassroots network of artists, community-builders, educators and neighborhood folk are revitalizing their city. Linking this (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  45. David Konstan (2010). « Review Of: Mary P. Nichols, Socrates On Friendship And Community: Reflections On Plato’s Symposium, Phaedrus, And Lysis ; And Laurence D. Cooper, Eros In Plato, Rousseau, And Nietzsche: The Politics Of Infinity ». [REVIEW] Plato: The Internet Journal of the International Plato Society 10.
    Mary P. Nichols, Socrates on Friendship and Community: Reflections on Plato’s Symposium, Phaedrus, and Lysis. Cambridge: Cambridge University Press, 2008. Pp. viii + 229. ISBN 978-0-521-89973-4. Laurence D. Cooper, Eros in Plato, Rousseau, and Nietzsche: The Politics of Infinity. University Park: The Pennsylvania State University Press, 2008. Pp. xii + 357. ISBN 978-0-271-03330-3.
     
    Export citation  
     
    My bibliography  
  46.  26
    Susan P. Bratton (1992). Loving Nature: Eros or Agape? Environmental Ethics 14 (1):3-25.
    Christian ethics are usually based on a theology of love. In the case of Christian relationships to nature, Christian environmental writers have either suggested eros as a primary source for Christian love, without dealing with traditional Christian arguments against eros, or have assumed agape (spiritual love or sacrificial love) is the appropriate mode, without defining how agape should function in human relationships with the nonhuman portion of the universe. I demonstrate that God’s love for nature has the same form and (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  47.  2
    Myron Moses Jackson (2015). The Eros and Tragedy of Peace in Whitehead’s Philosophy of Culture. Essays in the Philosophy of Humanism 23 (1):93-122.
    One of the most intriguing and underappreciated aspects of Alfred North Whitehead’s philosophy is his treatment of peace as a civilizational aim of culture. The problem of peace is the subject in the final chapter of Whitehead’s Adventures of Ideas. It is considered along with the other four qualities of civilized societies, “Adventure, Art, Beauty, and Truth.” Although his analysis is driven by examples from Western and Christian history, respectively, the treatment of peace developed is not limited to this or (...)
    No categories
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  48.  15
    Stanley Aronowitz (2013). Marcuse's Conception of Eros. Radical Philosophy Review 16 (1):31-47.
    In his books Eros and Civilization and An Essay on Liberation, Herbert Marcuse offers a different, but complementary, theory of eros from that of Freud. While sexuality still occupies a central space in the pleasure principle, Marcuse extends the concept to embrace a wider understanding of eros. Now eros is termed the “new sensibility,” which, in his view, has been made possible by the end of scarcity’s rule over human life. In an epoch in which necessary labor can be sharply (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  49.  11
    Haig Patapan & Jeffrey Sikkenga (2008). Love and the Leviathan: Thomas Hobbes's Critique of Platonic Eros. Political Theory 36 (6):803-826.
    Hobbes's understanding of love, and its significance for his political thought, has received insufficient attention. This essay contends that Hobbes has a consistent and comprehensive teaching on love that directly repudiates what he regards as the Platonic teaching on eros. In attacking the Platonic idea of eros, Hobbes undermines a pillar of classical political philosophy and articulates a significant aspect of his new understanding of the passions in terms of power, which is itself a critical part of his new political (...)
    Direct download (8 more)  
     
    Export citation  
     
    My bibliography  
  50.  9
    Paul Verhaeghe (2001). Freuds Drifttheorie: Van Partiële Pulsie Naar Eros/Thanatos. Tijdschrift Voor Filosofie 63 (3):465 - 492.
    In this article, the author discusses the thesis that Freudo-Lacanian psychoanalysis proposes a radical split between man and animal, and argues that this split is closely connected to the drive. Arguments for this thesis are found in the works of Freud and Lacan. According to Freud, the inner traumatic pressure (‘Drang’) of the drive becomes from its first occurrence associated with the figure of the external Other. From this Other, an answer or representation is expected. Two central problems regarding the (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
1 — 50 / 952