Search results for 'Friedrich Alverdes' (try it on Scholar)

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  1.  24
    Friedrich Alverdes (1937). Kausalität, Finalität Und Ganzheit. Acta Biotheoretica 3 (3):167-180.
    There is an autonomy in life that contrasts with physico-chemical processes. It has its own biological causality. Each type of life has its teleological as well as causal side. The researches of biology should therefore be devoted to causality and teleology simultaneously, and not to one or other exclusively. Causal and teleological interpretations must not however be confused. Every life is a whole; in the organism all vital processes are integrated, and causality and teleology inherent in the whole. For the (...)
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  2.  3
    E. D. Phillips, Thessalus of Tralles & H. -V. Friedrich (1970). Thessalos von Tralles griechisch und lateinisch herausgegeben von H.-V. Friedrich. Journal of Hellenic Studies 90:221.
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  3. Hugo Friedrich, Herbert Dieckmann & Fritz Schalk (1967). Europäische Aufklärung. Herbert Dieckmann Zum 60. Geburtstag. Hrsg. Von Hugo Friedrich Und Fritz Schalk. Fink.
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  4. Jacqueline Mariña (2008). Friedrich Schleiermacher and Rudolf Otto. In John Corrigan (ed.), The Oxford Handbook of Religion and Emotion. Oxford
    Two names often grouped together in the study of religion are Friedrich Schleiermacher (1768–1884) and Rudolf Otto (1869–1937). Central to their understanding of religion is the idea that religious experience, characterized in terms of feeling, lies at the heart of all genuine religion. In his book On Religion, Schleiermacher speaks of religion as a “sense and taste for the Infinite.” In The Christian Faith, Schleiermacher grounds religion in the immediate self-consciousness and the “feeling of absolute dependence.” Influenced by Schleiermacher, (...)
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  5.  63
    Kay Herrmann (1994). Jakob Friedrich Fries (1773-1843): Eine Philosophie der Exakten Wissenschaften. Tabula Rasa. Jenenser Zeitschrift Für Kritisches Denken (6).
    Jakob Friedrich Fries (1773-1843): A Philosophy of the Exact Sciences -/- Shortened version of the article of the same name in: Tabula Rasa. Jenenser magazine for critical thinking. 6th of November 1994 edition -/- 1. Biography -/- Jakob Friedrich Fries was born on the 23rd of August, 1773 in Barby on the Elbe. Because Fries' father had little time, on account of his journeying, he gave up both his sons, of whom Jakob Friedrich was the elder, to (...)
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  6.  74
    Benedikt Paul Göcke (2013). On the Importance of Karl Christian Friedrich Krause's Panentheism. Zygon 48 (2):364-379.
    Panentheism is an often-discussed alternative to Classical theism, and almost any discussion of panentheism starts by way of acknowledging Karl Christian Friedrich Krause (1781–1832) as the person who coined the term.1 However, apart from this tribute, Krause's own panentheism is almost completely unknown. In what follows, I first present a brief overview of Krause's life and correct some misconceptions of his work before I turn to the core ideas of Krause's own panentheistic system of philosophy. In brief, Krause elaborates (...)
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  7. Benedikt Paul Göcke (2012). Alles in Gott? Zur Aktualität des Panentheismus Karl Christian Friedrich Krauses. Verlag Friedrich Pustet.
    Karl Christian Friedrich Krause war ein bemerkenswerter Denker des Deutschen Idealismus. Seine Schriften können ohne Zweifel mit denen Hegels, Schellings und Fichtes konkurrieren. Gerade im Bereich der theoretischen Philosophie bietet das Krausesche Œuvre eine Fundgrube an Einsichten und Argumenten, die der heutigen, oftmals betont postmodernen oder atheistischen Philosophie eine dringend benötigte Kontrastfolie sein können. Sinn und Zweck der Arbeit ist es, den Panentheismus Krauses zeitgemäß darzustellen und Brückenschläge zur heutigen religionsphilosophischen Debatte aufzuzeigen.
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  8.  9
    Dalia Nassar (2015). Friedrich Schlegel (1772-1829). In Michael Forster & Kristin Gjesdal (eds.), The Oxford Handbook of German Philosophy in the Nineteenth Century. Oxford 68-87.
    I consider Friedrich Schlegel as a philosopher, and argue that Schlegel’s philosophical views must be understood in relation to his emphasis on history and historical knowledge and his claim that philosophy must emerge from and in relation to life. Thus, in deep contrast to two influential interpretations of Schlegel--Hegel’s view of Schlegel’s philosophy as a poetic exaggeration of the Fichtean subject and the postmodern view of Schlegel as a deeply sceptical anti-idealist--I contend that Schlegel sough to develop a historically-informed (...)
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  9.  2
    Kay Herrmann (forthcoming). Klaus Hentschel and Dieter Hoffmann , Carl Friedrich von Weizsäcker: Physics – Philosophy – Peace Research. [REVIEW] Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie:1-5.
    Klaus Hentschel and Dieter Hoffmann Carl Friedrich von Weizsäcker: Physics – Philosophy – Peace Research -/- Review by Kay Herrmann.
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  10.  27
    Benjamin D. Crowe (2010). Friedrich Schlegel and the Character of Romantic Ethics. Journal of Ethics 14 (1):53 - 79.
    Recent years have witnessed a rehabilitation of early German Romanticism in philosophy, including a renewed interest in Romantic ethics. Friedrich Schlegel (1772–1829) is acknowledged as a key figure in this movement. While significant work has been done on some aspects of his thought, his views on ethics have been surprisingly overlooked. This essay aims to redress this shortcoming in the literature by examining the core themes of Schlegel’s ethics during the early phase of his career (1793–1801). I argue that (...)
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  11.  5
    Arlenice Almeida da Silva (2011). O interessante em Friedrich Schlegel. Trans/Form/Ação 34.
    Busca-se neste artigo, em primeiro lugar, examinar a originalidade do conceito de interessante na obra Sobre o estudo da poesia antiga, do jovem Friedrich Schlegel, tendo em vista a singularidade da análise e do método empregados pelo autor para fundamentar a crítica de arte. Em segundo lugar, o texto procura ressaltar como, ao diferenciar a poesia grega da moderna, Schlegel constitui uma singular interpretação da poesia em geral, em diálogo aberto com Winckelmann e Schiller. E, fi nalmente, avaliar se, (...)
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  12.  20
    Nadeem J. Z. Hussain & Lydia Patton, Friedrich Albert Lange. The Stanford Encyclopedia of Philosophy.
    Friedrich Albert Lange (b. 1828, d. 1875) was a German philosopher, pedagogue, political activist, and journalist. He was one of the originators of neo-Kantianism and an important figure in the founding of the Marburg school of neo-Kantianism. He is also played a significant role in the German labour movement and in the development of social democratic thought. His book, THE HISTORY OF MATERIALISM, was a standard introduction to materialism and the history of philosophy well into the twentieth century.
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  13. Pierre Hartmann & Friedrich Schiller (1997). Du Sublime Suivi de la Traduction de Über Das Erhabene de Friedrich Schiller.
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  14. Georg Wilhelm Friedrich Hegel & Hermann Glockner (1949). Sämtliche Werke Auf Grund des von Ludwig Boumann, Friedrich Förster, Eduard Gans, Karl Hegel, Leopold von Henning, Heinrich Gustav Hotho, Philipp Marheineke, Karl Ludwig Michelet, Karl Rosenkranz Und Johannes Schulze Besorgten Originaldruckes in Faksimileverfahren. Fr. Fromanns Verlag, Günther Holzboog.
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  15. Friedrich Hügel, Norman Kemp Smith & Lawrence F. Barmann (1981). The Letters of Baron Friedrich von Hügel and Professor Norman Kemp Smith. Monograph Collection (Matt - Pseudo).
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  16. Friedrich Jodl, Georg Gimpl & Juha Manninen (1990). Unter Uns Gesagt Friedrich Jodls Briefe an Wilhelm Bolin. Monograph Collection (Matt - Pseudo).
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  17. Karl Marx & Friedrich Engels (1949). Briefwechsel [Zwischen] Karl Marx [Und] Friedrich Engels. Dietz.
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  18. Karl Marx, Friedrich Engels & Dona Torr (1934). Karl Marx and Friedrich Engels Correspondence, 1846-1895 : A Selection with Commentary and Notes. Lawrence and Wishart.
     
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  19. Karl Marx, Friedrich Engels & Fritz Joachim Raddatz (1981). Karl Marx, Friedrich Engels Selected Letters : The Personal Correspondence, 1844- 1877. Monograph Collection (Matt - Pseudo).
     
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  20. Friedrich Wilhelm Nietzsche, Paul Rée, Lou Andreas-salomé, Karl Schlechta & Erhart Thierbach (1971). Friedrich Nietzsche, Paul Rée, Lou von Salomé Die Dokumente Ihrer Begegnung. Insel Verlag.
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  21. Raoul Richter & Friedrich Rittelmeyer (1904). Friedrich Nietzsche, Sein Leben Und Sein Werk. Philosophical Review 13 (1):100-103.
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  22.  7
    Lee Spinks (2003). Friedrich Nietzsche. Routledge.
    It is difficult to imagine a world without common sense, the distinction between truth and falsehood, the belief in some form of morality or an agreement that we are all human. But Friedrich Nietzsche did imagine such a world, and his work has become a crucial point of departure for contemporary critical theory and debate. This volume introduces this key thinker to students of literary and cultural studies, offering a lucid account of Nietzsche's thought on: * anti-humanism * good (...)
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  23. Jacqueline Mariña (2005). Christology and Anthropology in Friedrich Schleiermacher. In The Cambridge Companion to Friedrich Schleiermacher.
    In my chapter "Christology and Anthropology in Friedrich Schleiermacher,” I discuss Schleiermacher's understanding of both the person and work of Christ. Schleiermacher's dialogue with the orthodox Christological tradition preceding him, as well as his understanding of the work of Christ, is founded on a critical analysis of the fundamental person-forming experience of being in relation to Christ and the community founded by him. I provide an analysis of Schleiermacher's discussion of the difficulties surrounding the use of the word "nature" (...)
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  24.  5
    Luce Irigaray (1991). Marine Lover of Friedrich Nietzsche. Columbia University Press.
    Published in France in 1980, Marine Lover is the first in a trilogy in which Luce Irigaray links the interrogation of the feminine in post-Hegelian philosophy with a pre-Socratic investigation of the elements.
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  25.  1
    Tracy B. Strong (1999). Friedrich Nietzsche and the Politics of Transfiguration (Expanded Ed.). University of Illinois Press.
    This book examines both the personal and the political sides of Nietzsche's writings to show how his writings can expand notions of democratic politics and democratic understanding.
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  26.  21
    Andreas Dorschel (1996). Darwinismus als Kritikverbot. Zu Friedrich August von Hayeks Theorie der Moralevolution. Aufklärung Und Kritik 3 (1):31-40.
  27.  2
    Leslie Paul Thiele (1990). Friedrich Nietzsche and the Politics of the Soul: A Study of Heroic Individualism. Princeton University Press.
    This book offers a conversation with Nietzsche rather than a consideration of the secondary literature, yet it takes to task many prevalent approaches to his work, and contests especially the way we often restrict our encounter with him to ...
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  28.  18
    Andreas Dorschel (1988). Ist soziale Gerechtigkeit ein ‘sinnloser’ Begriff? Zu einer These Friedrich August von Hayeks. Österreichische Zeitschrift Für Soziologie 13 (1):4-13.
  29. Kelly Oliver & Marilyn Pearsall (eds.) (1998). Feminist Interpretations of Friedrich Nietzsche. Penn State University Press.
    Nietzsche has the reputation of being a virulent misogynist, so why are feminists interested in his philosophy? The essays in this volume provide answers to this question from a variety of feminist perspectives. The organization of the volume into two sets of essays, "Nietzsche's Use of Woman" and "Feminists' Use of Nietzsche," reflects the two general approaches taken to the issue of Nietzsche and woman. First, many debates have focused on how to interpret Nietzsche's remarks about women and femininity. Are (...)
     
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  30. Joachim Köhler & Ronald Taylor (2002). Zarathustra's Secret the Interior Life of Friedrich Nietzsche. Monograph Collection (Matt - Pseudo).
     
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  31.  6
    Gregor Schiemann (1995). Am Ende der Endgültigkeit. Friedrich Engels' Kritik des Geltungsanspruches der naturwissenschaftlichen Erkenntnis. System Und Struktur 3 (1):83-98.
    Soweit Engels' Position zum Geltungsanspruch der Naturwissenschaften seiner Zeit aus diesen Texten hervorgeht, kann man sie kaum als konsistent bezeichnen. Erkenntnisse, an deren Gewissheit in der Naturforschung der zweiten Hälfte des 19. Jahrhunderts nicht ernsthaft gezweifelt wurde, werden von ihm teils umstandslos übernommen, teils aber auch einer geltungskrltischen Analyse unterzogen. In weitgehender Unahängigkeit von seinen weltanschaulichen Ambitionen kommt Engels über die Untersuchung der Struktur naturwissenschaftlicher Erkenntnisprozesse zu einer bisher erst wenig beachteten und seiner Zeit vorauseilenden Einsicht in die relativen Geltungsbedingungen (...)
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  32. Paul Bishop (1995). The Dionysian Self C.G. Jung's Reception of Friedrich Nietzsche.
     
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  33. Terrell Carver (1989). Friedrich Engels His Life and Thought. Monograph Collection (Matt - Pseudo).
     
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  34. Karl Schlechta & Anni Anders (1962). Friedrich Nietzsche von den Verborgenen Anfängen Seines Philosophierens. F. Fromann.
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  35.  11
    Aagot Vinterbo-Hohr & Hansjörg Hohr (2006). The Neo-Humanistic Concept of Bildung Going Astray: Comments to Friedrich Schiller's Thoughts on Education. Educational Philosophy and Theory 38 (2):215–230.
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  36. Auguste Cornu (1955). Karl Marx Et Friedrich Engels Leur Vie Et Leur Œvre. Presses Universitaires de France.
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  37. Alwin Mittasch (1952). Friedrich Nietzsche Als Naturphilosoph. A. Kröner.
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  38.  1
    Ignace Haaz (2009). Histoire de l’Idée d’Europe. Du vitalisme cynique et de sa signification pour Friedrich Nietzsche. In Isabelle Wienand (ed.), Neue Beiträge zu Nietzsches Moral-, Politik- und Kulturphilosophie. Academic Press Fribourg, 91-109.
    L'éthique classique hérite avec Diogène de Sinope de l'idée maîtresse de simplicité, dont l'individu peut faire l'expérience dans l'existence, et dont la jarre est le symbole. L'école cynique, dont Diogène est le représentant, enseigne une pratique de l'absence de souffrance (apathia), caractérisitique d'une simplicité déterminée par la contrainte ou acquise par l'exercice volontaire de l'abandon de certains traits propres à notre identité locale, de ce qui nous entraîne à nous abuser nous-mêmes, et donc à nous décevoir sur le long terme; (...)
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  39. Paul Deussen (1901). Erinnerungen an Friedrich Nietzsche.
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  40. George Brandes (1915). Friedrich Nietzsche. Philosophical Review 24:566.
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  41. Thomas Busch (1989). Die Affirmation des Chaos Zur Überwindung des Nihilismus in der Metaphysik Friedrich Nietzsches.
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  42. Frederick Charles Copleston (1975). Friedrich Nietzsche: Philosopher of Culture. Barnes & Noble Books.
     
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  43. Salomo Friedlaender (1911). Friedrich Nietzsche: Eine Intellektuale Biographie. De Gruyter.
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  44. Enrico Fubini, Italy) Goethe-Institut Turin & Università di Torino (1984). Richard Wagner E Friedrich Nietzsche.
     
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  45. Hans Gallwitz (1898). Friedrich Nietzsche Ein Lebensbild. C. Reissner.
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  46. Georg Gimpl & Juha Manninen (1996). Ego Und Alterego Wilhelm Bolin Und Friedrich Jodl Im Kampf Um Die Aufklärung : Festschrift Für Juha Manninen.
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  47. Erich Heller (1992). Die Bedeutung Friedrich Nietzsches Zehn Essays.
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  48. James J. Kelly (1983). Baron Friedrich von Hügel's Philosophy of Religion. Monograph Collection (Matt - Pseudo).
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  49. F. A. Lea (1957). The Tragic Philosopher: Friedrich Nietzsche. Athlone Press.
     
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  50.  1
    F. A. Lea (1972). The Tragic Philosopher a Study of Friedrich Nietzsche. Methuen Barnes & Noble.
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