Search results for 'Franz Kövessi' (try it on Scholar)

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  1. Leora Batnitzky (2009). Idolatry and Representation: The Philosophy of Franz Rosenzweig Reconsidered. Princeton University Press.
    Although Franz Rosenzweig is arguably the most important Jewish philosopher of the twentieth century, his thought remains little understood. Here, Leora Batnitzky argues that Rosenzweig's redirection of German-Jewish ethical monotheism anticipates and challenges contemporary trends in religious studies, ethics, philosophy, anthropology, theology, and biblical studies.This text, which captures the hermeneutical movement of Rosenzweig's corpus, is the first to consider the full import of the cultural criticism articulated in his writings on the modern meanings of art, language, ethics, and (...)
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  2.  52
    Luca Bertolino (2012). La filosofia della religione di Franz Rosenzweig. In Massimo Giuliani (ed.), Franz Rosenzweig. Ritornare alle fonti, ripensare la vita. Il Pozzo di Giacobbe 67-88.
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  3.  42
    Kevin Mulligan & Barry Smith (1985). Franz Brentano on the Ontology of Mind. Philosophy and Phenomenological Research 45 (4):627-644.
    This is a review article on Franz Brentano’s Descriptive Psychology published in 1982. We provide a detailed exposition of Brentano’s work on this topic, focusing on the unity of consciousness, the modes of connection and the types of part, including separable parts, distinctive parts, logical parts and what Brentano calls modificational quasi-parts. We also deal with Brentano’s account of the objects of sensation and the experience of time.
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  4.  17
    Luca Bertolino (2010). Die Rolle des Chores in Franz Rosenzweigs Stern der Erlösung. Rosenzweig Jahrbuch / Rosenzweig Yearbook 5:141-159.
    In Franz Rosenzweig's "The Star of Redemption" the chorus comes on stage in three forms: chorus in tragedy (with its presence in ancient classical tragedy and its absence in modern one), chorus of redemption and chorus in church music. Analyzing the role of chorus is useful to study Rosenzweig's aesthetics, which is in a way a "classical" art theory, but not an idealistic "pure" aesthetics, inasmuch as art must be "applied" art. An idealistic pure art condemns us to (...)
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  5.  16
    Carlo Ierna (2015). A Letter From Edmund Husserl to Franz Brentano From 29 XII 1889. Husserl Studies 31 (1):65-72.
    Among the correspondence between Husserl and Brentano kept at the Houghton Library of Harvard University there is a letter from Husserl to Brentano from 29 XII 1889, whose contents were completely unknown until now. The letter is of some significance, both historically as well as systematically for Husserl’s early development, painting a vivid picture of his relation and indebtedness to his teacher Franz Brentano. As in his letter to Stumpf from February 1890, Husserl describes the issues he had (...)
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  6.  23
    Michael Salter (1999). Neo-Fascist Legal Theory on Trial: An Interpretation of Carl Schmitt's Defence at Nuremberg From the Perspective of Franz Neumann's Critical Theory of Law. Res Publica 5 (2):161-193.
    This article addresses, from a Frankfurt School perspective on law identified with Franz Neumann and more recently Habermas, the attack upon the principles of war criminality formulated at the Nuremberg trials by the increasingly influential legal and political theory of Carl Schmitt. It also considers the contradictions within certain of the defence arguments that Schmitt himself resorted to when interrogated as a possible war crimes defendant at Nuremberg. The overall argument is that a distinctly internal, or “immanent”, form of (...)
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  7.  12
    A. Russo (2013). Franz Brentano and Cornelio Fabro: A Forgotten Chapter of the Brentanian Reception. Axiomathes (1):1-9.
    In celebration of the centenary of the Italian philosopher Cornelio Fabro’s birth (1911–1995), this paper investigates the essential theoretical traits that undergird the framework of Fabro’s 1941 texts, by comparing them with Franz Brentano’s (1838–1817) project of renewing Thomism through a new understanding of Aristotle. The secondary literature concerning the comparison of both these authors is almost nonexistent. Our goal is to clarify some of the central issues regarding the relation between Fabro and Brentano through direct textual analysis (...)
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  8.  5
    Mauro Rocha Baptista (2012). Religião e literatura na crítica a Franz Kafka (Religion and literature in the criticism about Franz Kafka) - DOI: 10.5752/P.2175-5841.2012v10n25p157. [REVIEW] Horizonte 10 (25):157-175.
    Partimos dos eixos propostos por José Carlos Barcellos no artigo “Literatura e teologia” para enquadrar a fortuna crítica que se elevou em torno de Franz Kafka quanto à relação entre sua literatura e a temática religiosa. O primeiro eixo lida com a perspectiva de que a literatura se apresente como uma teologia não teórica, nele analisamos a configuração de Kafka como um cabalista de acordo com Scholem. No segundo, sob a ótica de que a teologia está presente na (...)
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  9.  2
    Estela Fernández Nadal (2001). El pensamiento de Franz Hinkelammert desde la perspectiva de una filosofía latinoamericana. Utopía y Praxis Latinoamericana 6 (12):50-63.
    Apartir de una revisión de la definición tradicional de la filosofía y de una crítica de sus supuestos, el artículo propone una formulación del quehacer filosófico latinoamericano acorde a las exigencias de una agenda teórica y práctica actual. A continuación se valora el aporte de Franz Hinke..
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  10.  2
    Luca Bertolino (2005). Il nulla e la filosofia. Idealismo critico e esperienza religiosa in Franz Rosenzweig. Trauben.
    Il concetto di nulla viene assunto come chiave ermeneutica per accostare la proposta teoretica di uno dei maggiori rappresentanti del pensiero ebraico contemporaneo: Franz Rosenzweig (1886-1929). Attraverso l'analisi dei luoghi, delle accezioni e delle valenze con cui il nulla si presenta nelle pagine della "Stella della redenzione", si evidenzia come ai diversi significati attribuiti da Rosenzweig a questo concetto corrispondano differenti modi di intendere la filosofia. I temi della filosofia del nulla, della creatio ex nihilo e della morte (...)
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  11. Martin Brasser (2012). Der Tod im Leben. Einige Grundgedanken zu und aus Franz Rosenzweigs der Stern der Erlösung. Filozofija I Društvo 23 (2):46-54.
    Franz Rosenzweig gilt als Existenzphilosoph, weil er das Thema des Todes ins Zentrum der Argumentation in seinem philosophisch-theologischen Hauptwerk Der Stern der Erlösung gestellt hat. Die Religion wird dort als der Ort verstanden, an dem der Tod nicht mehr wie im a-religiösen Leben aus dem Leben herausgedrängt werden muss. Wenn Religion Liebe ist, dann ist der Tod so Teil des Lebens wie er Teil der Liebe zwischen zwei Liebenden ist: als bejahter Bestandteil ihres gemeinsamen Lebens. Der Aufsatz versucht (...)
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  12.  6
    Max Gottschlich (ed.) (2014). Franz Ungler, Bruno Liebrucks' "Sprache Und Bewußtsein". Vorlesung Vom Ws 1988 [Language and Consciousness. Lecture From Winter Term 1988], with a Preface by Josef Simon, Introduced by M. Gottschlich. [REVIEW] Alber.
    Der Wiener Philosoph Franz Ungler ist ein eminenter Vertreter jener von Robert Reininger und Erich Heintel grundgelegten „Wiener Schule“, deren Hauptanliegen die Aneignung und Vergegenwärtigung der systematischen Errungenschaften der philosophischen Tradition ist. Als einer der wenigen Dialektiker des 20. Jahrhunderts erblickt Ungler die gedankliche Herausforderung dabei darin, einerseits nicht hinter die Errungenschaften der Transzendentalphilosophie in naive Ontologien zurückzufallen, andererseits die Probleme der Transzendentalphilosophie einer haltbaren Lösung zuzuführen. Dazu leistete er in seiner außergewöhnlich reichhaltigen und lebendigen Lehre einen bedeutsamen (...)
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  13. Duncan Kelly (2003). The State of the Political: Conceptions of Politics and the State in the Thought of Max Weber, Carl Schmitt, and Franz Neumann. OUP/British Academy.
    The State of the Political challenges traditional interpretations of the political thought of Max Weber, Carl Schmitt, and Franz Neumann. Focusing on their adaptation of a German tradition of state-legal theory, the book offers a scholarly, contextualized account of the interrelationship between their political thought and practical political criticism. Dr Kelly criticizes the typical separation of these writers, and offers a substantial reinterpretation of modern German political thought in a period of profound transition, in particular the relationship between (...)
     
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  14. Friedrich Immanuel Niethammer, Wilhelm Baum, Ursula Wiegele, Christoph Prainsack & Franz Paul von Herbert (1995). Korrespondenz Mit Dem Klagenfurter Herbert-Kreis Mit Einer Ergänzung, Franz de Paula von Herbert, Mein Abtrag an Die Welt. Monograph Collection (Matt - Pseudo).
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  15. Franz Overbeck, Erwin Rohde, Andreas Patzer & Uvo Hölscher (1990). Franz Overbeck, Erwin Rohde Briefwechsel.
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  16. Franz Wiedmann & Wilhelm Baumgartner (1987). Gewissheit Und Gewissen Festschrift Für Franz Wiedmann Zum 60. Geburtstag.
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  17.  26
    Luca Bertolino (2006). Über das philosophische Fragen. Hermann Cohen, Franz Rosenzweig und die Philosophische Praxis. In Vladimir N. Belov (ed.), Европейская философия в контексте современностн / Europaeische Philosophie im Kontext der Gegenwart. Nauchnaja Kniga 108-138.
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  18.  13
    Liliana Albertazzi, Massimo Libardi & Roberto Poli (1996). The School of Franz Brentano. Kluwer.
  19.  32
    Luca Bertolino (2000). La filosofia del nulla in Franz Rosenzweig. Annuario Filosofico 16:257-287.
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  20.  27
    Luca Bertolino (2013). Die Frage „Was ist?“ bei Hermann Cohen und Franz Rosenzweig. Journal of Jewish Thought and Philosophy 21 (1):57-71.
    The philosophical question "what is?" plays different roles in the work of Cohen and Rosenzweig. According to Cohen, it expresses the authentic meaning of the Socratic concept, which has its methodical-transcendental foundation in the Platonic Idea as answer, since it gives an account of the concept. So Cohen turns the question into an epistemological problem, because it ultimately refers to the necessary condition of knowledge. In contrast, Rosenzweig sees in the "what is?" question grounds to condemn the "old" philosophy founded (...)
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  21.  17
    Arkadiusz Chrudzimski (1999). Die Theorie der Intentionalität bei Franz Brentano. Grazer Philosophische Studien 57:45-66.
    Bei Brentano finden sich zwei deutlich voneinander abweichende Lehren von der Intentionalität. Beide Theorien der Intentionalität werden im Detail analysiert und mit Freges Theorie von Sinn und Bedeutung verglichen. Die frühe Lehre, wie sie Brentano in seiner Psychologie vom empirischen Standpunkt einführt, ist eine Objekt-Theorie, bei der gewisse irreale Entitäten als Objekte der Intention fungieren, mit den bekannten kontraintuitiven Aspekten und logischen Anomalien als Folge, die von Brentano durch eine Umformulierung des Begriffs des Objektes der Intention gelöst werden. Diese Theorie (...)
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  22. Oskar Kraus (1919). Franz Brentano. Zur Kenntnis Seines Lebens Und Seine Lehre, MIT Beiträgen von Carl Stumpf Und Edmund Husserl. Beck.
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  23.  1
    Luca Bertolino (2006). „Schöpfung aus Nichts“ in Franz Rosenzweigs Stern der Erlösung. Jewish Studies Quarterly 13 (3):247-264.
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  24.  1
    Mauro Antonelli (1996). Alle Radici Del Movimento Fenomenologico. Psicologia E Metafisica Nel Giovane Franz Brentano. Pitagora.
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  25. David Baumgardt (1927). Franz von Baader Und Die Philosophische Romantik. M. Niemeyer.
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  26.  1
    Luca Bertolino (2011). Il nulla e la filosofia. Idealismo critico e esperienza religiosa in Franz Rosenzweig. Trauben.
    2nd revised edition, ISBN-13: 9788866980186.
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  27. Luca Bertolino (2014). Unbehagen und Behagen der Philosophie. Über den „gesunden Menschenverstand“ bei Franz Rosenzweig. Rosenzweig Jahrbuch / Rosenzweig Yearbook 8:152-177.
    The "healthy human understanding" presents a theme of constant struggle for Rosenzweig, above all with regard to his determination of the essence of philosophy, because this concept acquires for him an anti-philosophical hue that colors both theory of knowledge and ethics. This contribution follows the traces of the healthy human understanding in Rosenzweig's works. On this background, it is determined that the "old" philosophy falls into a deep discontent, in contrast to the contentment of the "philosophy of healthy human understanding". (...)
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  28.  3
    Arkadiusz Chrudzimski (2004). Die Ontologie Franz Brentanos. Kluwer.
    Das Buch bietet die erste systematische esamtdarstellung der Ontologie Brentanos. Es zeigt, daß es in Brentanos ontologischem Denken drei Perioden gibt: die frühe "konzeptualistische" (1862-1874), die mittlere "deskriptiv-psychologische" (1874-1904) und die späte "reistische" (1904-1917). Diese drei Perioden werden in ihrer Kontinuität und komplizierten Dialektik unter Rückgriff auf unveröffentlichte Manuskripte Brentanos dargestellt. Dabei wird von dem logischen Handwerkszeug der zeitgenössischen analytischen Ontologie Gebrauch gemacht. Das Buch wendet sich nicht nur an Brentano-Forscher, sondern an alle an ontologischen Fragen Interessierten. Die Analysen zur (...)
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  29. Arkadiusz Chrudzimski (1999). Die Theorie des Zeitbewußtseins Franz Brentanos Aufgrund der Unpublizierten Manuskripte. Brentano Studien 8:149-161.
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  30. Max Gottschlich & Michael Wladika (eds.) (2005). Dialektische Logik. Hegels „Wissenschaft der Logik“ und ihre realphilosophischen Wirklichkeitsweisen (Gedenkschrift für Franz Ungler) [Dialectical Logic. Hegel’s Science of Logic and its Material Philosophical Realizations (Memorial for Franz Ungler)]. Königshausen&Neumann.
    Hegels Denken ist keineswegs von bloß historischem Interesse, sondern erweist sich stets von neuem als gegenwartsrelativ systematisch faszinierend. Dies gilt in besonderem Maße für jenes Werk, das für gründlichstes und systematisch anspruchsvollstes Denken unserer Tradition steht: die "Wissenschaft der Logik". Diese Logik ist keine weltlose, sondern schlechthin überall, wo wir auch leben und hinblicken, ist sie ausgebreitet wirklich und gegenständlich - in organischen Bildungen, Gefühlen, Meinungen, Institutionen, Kunstwerken, religiösen Formen, bis hin zu Konstrukten und Zahlen. Alles Natürliche und Geistige ist (...)
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  31. Max Gottschlich (ed.) (2014). Franz Ungler, Bruno Liebrucks' "Sprache Und Bewußtsein". Vorlesung Vom Ws 1988 [Language and Consciousness. Lecture From Winter Term 1988] with a Preface by Josef Simon, Introduced by M. Gottschlich. [REVIEW] Alber.
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  32. Max Gottschlich (2015). Wenn Kant, dann Hegel. Zu Franz Unglers Deutung des Verhältnisses von Transzendentalphilosophie und Dialektik. Wiener Jahrbuch für Philosophie 46:86-106.
  33. Peter Koslowski (1993). Die Philosophie, Theologie Und Gnosis Franz von Baaders : $B. Monograph Collection (Matt - Pseudo).
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  34. Peter Koslowski (2001). Philosophien der Offenbarung Antiker Gnostizismus, Franz von Baader, Schelling.
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  35. Dieter Münch (1995). Intention und Zeichen. Untersuchungen zu Franz Brentano und zu Edmund Husserls Frühwerk. Tijdschrift Voor Filosofie 57 (3):604-605.
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  36. Otto Most (1931). Die Ethik Franz Brentanos Und Ihre Geschichtlichen Grundlagen. Helios-Verlag.
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  37. Otto Most (1934). Die Ethik Franz Brentanos und ihre geschichtlichen Grundlagen, Untersuchungen zum ethischen Wertproblem. [REVIEW] Revue de Métaphysique et de Morale 41 (3):18-19.
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  38. Norbert Max Samuelson (1999). A User's Guide to Franz Rosenzweig's Star of Redemption.
     
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  39.  1
    Andreas Urs Sommer (1997). Der Geist der Historie Und Das Ende des Christentums: Zur "Waffengenossenschaft" von Friedrich Nietzsche Und Franz Overbeck. Mit Einem Anhang Unpublizierter Texte Aus Overbecks "Kirchenlexicon". De Gruyter.
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  40. Mark Risjord (2007). Scientific Change as Political Action: Franz Boas and the Anthropology of Race. Philosophy of the Social Sciences 37 (1):24-45.
    A theory is value-neutral when no constitutive values are part of its content. Nonneutral theories seem to lack objectivity because it is not clear how the constitutive values could be empirically confirmed. This article analyzes Franz Boas’s famous arguments against nineteenth-century evolutionary anthropology and racial theory. While he recognized that talk of "higher civilizations" encoded a constitutive, political value with consequences for slavery and colonialism, he argued against it on empirical and methodological grounds. Boas’s arguments thus provide a model (...)
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  41.  6
    Vicky Iakovou (2009). Totalitarianism as a Non-State On Hannah Arendt's Debt to Franz Neumann. European Journal of Political Theory 8 (4):429-447.
    The objective of this article is to show that Hannah Arendt’s understanding of totalitarianism is indebted to the analysis of National Socialism elaborated by Franz Neumann in Behemoth: The Structure and Practice of National Socialism . It is argued that Arendt adopted the central thesis of Neumann according to which Nazi Germany is a ‘non-state’ and that this thesis as well as its presuppositions are discernible in her overall approach, developed in The Origins of Totalitarianism.
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  42. Hugo Bergmann & Franz Brentano (1946). Briefe Franz Brentanos an Hugo Bergmann. Philosophy and Phenomenological Research 7 (1):83-158.
  43.  34
    Kevin Mulligan & Barry Smith (1985). Franz Brentano on the Ontology of Mind. [REVIEW] Philosophy and Phenomenological Research 45 (4):627 - 644.
    Franz Brentano’s ‘philosophy of mind’ still means, as far as most philosophers are concerned, no more than a peculiarly influential account of intentionality. In fact, in his Psychology from an Empirical Standpoint, Brentano has provided an account of mental phenomena which ranks with any to be found in the literature of philosophy. It differs as much from the conceptcentered Kantian approaches to ‘reason’ or ‘understanding’ as from more recent approaches, centered on the language used to report or to express (...)
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  44.  17
    Franz Rosenzweig (1999). Franz Rosenzweig's "the New Thinking". Syracuse University Press.
    This volume is a perfect guide for students of the great philosopher and for a broader general audience seeking an introduction to Rosenzwieg's ideas.
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  45.  32
    Annelies Lannoy (2012). St Paul in the Early 20th Century History of Religions. The Mystic of Tarsus and the Pagan Mystery Cults After the Correspondence of Franz Cumont and Alfred Loisy. [REVIEW] Zeitschrift für Religions- Und Geistesgeschichte 64 (3):222-239.
    Alfred Loisy (1857-1940), the excommunicated French modernist priest and historian of religions, and Franz Cumont (1868-1947), the Belgian historian of religions and expert in pagan mystery cults, conducted a lively correspondence in which they intensively exchanged ideas. One of their favorite subjects for discussion was the dependence of St Paul on the pagan mysteries. Loisy dealt with this early 20 th century moot point for Protestant, Catholic and non-religious scholars in his publications, while Cumont always remained silent. This (...)
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  46. D. Kelly (2002). Rethinking Franz Neumann's Route to Behemoth. History of Political Thought 23 (3):458-496.
    Because of its characterization of National Socialism as a form of 'totalitarian monopoly capitalism', many critics of Franz Neumann's pioneering book of 1942, Behemoth, have rejected what they see as a crude Marxist analysis of the subject. This not only does little justice to the richness of Neumann's book, it also distorts its central focus. By contrast, this paper suggests that a proper appreciation of the impact of Max Weber in general, and Carl Schmitt in particular, on the development (...)
     
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  47.  17
    Jan T. J. Srzednicki (1965). Franz Brentano's Analysis of Truth. Nijhoff.
    INTRODUCTION TO FRANZ BRENTANO'S PHILOSOPHY i. PROBLEMS OF INTERPRETATION! i. Most of the editors of F. Brentano's works and his commentators have a ...
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  48.  14
    Mauro Antonelli (2000). Franz Brentano und die Wiederentdeckung der Intentionalität. Grazer Philosophische Studien 58:93-117.
    Ausgehend von Franz Brentanos berühmter Intentionalitätspassage aus der Psychologie vom empirischen Standpunkt wird dargelegt, daß die vorherrschende ontologische Deutung seines sogenannten frühen Intentionalitätsgedankens unhaltbar ist. Unter Berücksichtigung von Brentanos Quellen, vor allem Aristoteles' Wahmehmungslehre und Theorie der Relativa, wird die Auffassung des sogenannten intentionalen bzw. immanenten Objektes als bewußtseinsimmanenter Entität abgelehnt und die Kontinuität hervorgehoben, die zwischen Brentanos früher und späterer, sogenannter reistischer Intentionalitätsauffassung besteht.
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  49.  7
    Amos Morris-Reich (2006). Race, Ideas, and Ideals: A Comparison of Franz Boas and Hans F.K. Günther. History of European Ideas 32 (3):313-332.
    This article compares two radically opposed views concerning “race” in the first half of the 20th century: the one of Franz Boas , the founder of American cultural anthropology, and the other of Hans F.K. Günther , the most widely read theoretician of race in Nazi Germany. Opposite as their views were, both derived from a similar non-evolutionist German anthropological matrix. The article reconstructs their definitions of racial objects and studies their analyses of racial intermixture. Although both believed that (...)
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  50.  1
    Gustav TheodorHG Fechner & Franz Brentano (2015). Aus einem Brief von Franz Brentano an Carl Stumpf. In Gustav Theodor Fechner & Franz Brentano (eds.), Briefwechsel Über Psychophysik, 1874-1878. De Gruyter 120-122.
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