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H. de Dijn [115]Herman de Dijn [73]Hermann De Dijn [1]
  1.  28
    Herman De Dijn (2012). Spinoza and Hume on Religion as a Natural Phenomenon. Hume Studies 38 (1):3-21.
    Spinoza and Hume are two naturalist philosophers who were among the first modern thinkers to study religion as a natural phenomenon. There undoubtedly are similarities in their accounts of the origin of religion in imagination and passion . But those who see Hume as a crypto-Spinozist are nevertheless confronted with serious differences between the two philosophers with respect to their understanding of religion and its various forms. These differences concern fundamental issues like the meaning and acceptability of the notion of (...)
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  2.  8
    Herman De Dijn (1989). Religie en waarheid. Tijdschrift Voor Filosofie 51 (3):407-426.
    Religion and science are altogether too different to be rationally incompatible . If—as is done here—one defends such a thesis, one seems to sever the link between religion and truth. This link seems to many to be really essential: is not the highest requirement of a person, especially a religious person, „to live in the truth” ? And is it not necessary for rational beings to try and give a rational justification for one's religious beliefs? But perhaps „the truth” which (...)
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  3.  16
    Herman De Dijn (2013). Spinoza on Truth, Religion, and Salvation. Review of Metaphysics 66 (3):545-564.
    According to Spinoza, the implications of the new scientific worldview of his time are diametrically opposed to the fundamental philosophical-theological tenets of traditional thought and religion. Yet, paradoxically, this does not bring him to the rejection of the notion of God, of notions of good and bad, or even of ordinary religion. On the contrary, his philosophy as a whole can be seen as a radical reconsideration of religion in the light of the modern situation, and not at all as (...)
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  4.  19
    Herman de Dijn (2003). Hume's Nonreductionist Philosophical Anthropology. Review of Metaphysics 56 (3):587-603.
    Hume's *A Treatise of Human Nature* constitutes a philosophical anthropology quite different from a philosophy of (self-)consciousness or of the subject. According to Hume, the Self or Subject is itself a product of human nature, that is, of the workings of a structured set of principles which explains all typically human phenomena. On the same basis, Hume discusses all "moral" subjects, such as science, morality and politics (including economics), art and religion as well as the different reflections about all these (...)
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  5. A. Burms & H. de Dijn (1986). De Rationaliteit En Haar Grenzen Kritiek En Deconstructie.
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  6.  19
    Herman De Dijn (1986). Spinoza AlS bevrijdingsfilosoof. Omtrent Antonio Negri's Spinoza-interpretatie. Tijdschrift Voor Filosofie 48 (4):619-630.
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  7.  15
    Herman De Dijn (1995). Spinoza and Revealed Religion. Studia Spinozana: An International and Interdisciplinary Series 11:39.
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  8.  14
    Herman De Dijn (2001). Spinoza's Logic or Art of Perfect Thinking. In Genevieve Lloyd (ed.), Studia Spinozana: An International and Interdisciplinary Series. Routledge 15.
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  9.  6
    H. De Dijn (1994). Louis Dupré's ‘passage to modernity’. Tijdschrift Voor Filosofie 56 (3):552-555.
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  10.  6
    H. De Dijn (1996). Waarden en normen, idealen en principes. Tijdschrift Voor Filosofie 58 (2):261-276.
    Two sorts of values are to be distinguished: economic values which are related to the subjective needs and desires of sensitive beings, and non-economic or spiritual values which are related to persons living in a common culture. The present 'crisis of values' has to do with a confusion between these two different kinds of values. Spiritual values and norms should also be distinguished from ideals and related principles. Ideals and principles are abstractions originating in the attempt to organize human life (...)
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  11.  6
    Herman De Dijn (2004). Weerstand, hermeneutiek en monsterassimilatie. Tijdschrift Voor Filosofie 66 (4):705-730.
    This paper is a reply to my critics on three points: -My book is not an apologetics for Catholic tradition in general or traditional moral views in bio-ethics, but a plea for a philosophical-hermeneutical reappropriation of metaphors and insights from that tradition; -My book is not a defence of the traditional natural law approach, but an attempt atan hermeneutical and internal critical elucidation of ethical sensibility; -I disagree with a pragmatic attitude leading to 'monster assimilation' and with pleas for a (...)
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  12.  9
    H. De Dijn (1992). Grammatica Van het vertrouwen. Tijdschrift Voor Filosofie 54 (2):214-237.
    This paper comprises four moves at understanding trust. 1. By opposing it to pragmatic calculation and justification and linking it to a kind of „intrinsic” reasonableness present in relationships of trust; 2. By studying the implicit ontology of relationships of trust : trust involves a certain conception of world, self, others, time, etcetera; 3. By studying certain characteristics of trust like a certain unreflexive, spontaneous surrendering of oneself; 4. By studying trust as a specific personal relationship with essentially „embedded” or (...)
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  13.  8
    H. De Dijn (1994). Het onmenselijke en de toekomst Van het humanisme. Tijdschrift Voor Filosofie 56 (1):68-72.
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  14.  8
    Herman de Dijn (1999). Reaction to Professor Chen Lai's "'Way' and 'Principle'". Contemporary Chinese Thought 30 (4):25-27.
    Basically, I agree with Chen Lai's views on the difficulties of translating ancient Chinese thinking into modern Western idioms. The problem is not only due to the dependence of the meaning of terms upon their use in a specific context . The problem is already there for Chinese scholars themselves: It is the translation of words or concepts from a traditional learned context related to specific questions into modern Chinese language. In order to succeed, one has to realize, first, that (...)
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  15.  8
    Herman De Dijn (2012). Spinoza. Tijdschrift Voor Filosofie 74 (2):213.
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  16.  8
    Herman De Dijn (2007). Religie, ethische taboes en conservatisme. Tijdschrift Voor Filosofie 69 (4):681-705.
    In his book Rede en religie: Een verkenning, Michiel Leezenberg discusses three aspects of religion: religion as a belief system, as it pertains to moral values and the experience of meaning, and as a practice. Concerning each of these aspects, he asks himself the question of the relation between religion and rationality. While touching on all three, this paper focuses on Leezenberg's treatment of the second aspect of religion. Although religion is of course a system of beliefs, these beliefs are (...)
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  17.  8
    Herman De Dijn (2006). Recht is macht: Ontmaskering Van de autoriteit? Korte inleiding in Spinoza's politieke filosofie. Tijdschrift Voor Filosofie 68 (3):507-524.
    This paper is an interpretation of the precise meaning of Spinoza's provocative theses that "right is might", and that the real basis of political and other authority is power. The possibility condition of these radically modern theses — that imply the end of traditional theologico-political thinking — is a peculiar naturalistic theology. At the same time, this paper provides a brief, but thorough introduction to Spinoza's political philosophy. Some aspects of it which are often neglected, such as the intricate relationship (...)
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  18.  7
    Herman De Dijn (1994). Was Van den Enden het meesterbrein achter Spinoza? Algemeen Nederlands Tijdschrift voor Wijsbegeerte 86 (1):71-76.
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  19.  7
    Herman De Dijn (2000). De donkere transcendentie Van prometheus. Tijdschrift Voor Filosofie 62 (4):743-751.
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  20.  7
    Herman De Dijn (2003). Monsters en loterijen: Biotechnologie en bio-ethiek. Tijdschrift Voor Filosofie 65 (2):205-225.
    According to many scientists and philosophers, recent biotechnological discoveries and advances lead inescapably to the new, fundamental question: why consider the existing nature of man as untouchable, as sacred? Whereas the general public feels fear and outrage at the very thought of the creation of 'monsters', leading bioethicists find all this talk about the sacredness of human nature unacceptable or prejudiced. It is argued here that an answer to the question "is the existing human nature sacred?" cannot be given unless (...)
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  21.  3
    Herman De Dijn (1990). Spinoza En de Geopenbaarde Godsdienst. Algemeen Nederlands Tijdschrift voor Wijsbegeerte 82 (4):241-251.
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  22.  14
    Herman de Dijn (1994). Tolerance, Loyalty to Values and Respect for the Law. Ethical Perspectives 1 (1):27-32.
    The modern idea of the right to freedom of each human being can be briefly described as follows: it is the right to personal judgment in matters of what is true and good and to selfdetermination of one’s life and actions in view of this judgment. Today this right is considered as the most basic, or one of the most basic, unquestionable rights of the individual. At the same time, our present situation is characterized by an undeniable pluralism. We have (...)
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  23.  10
    Herman de Dijn (1986). Conceptions of Philosophical Method in Spinoza. Review of Metaphysics 40 (1):55-78.
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  24. A. Burms & H. De Dijn (1984). Het vreemde in het eigene, kanttekening bij het denken Van Levinas. Tijdschrift Voor Filosofie 46 (2):211-215.
    Levinas' view on ethical commitment seems at first sight incompatible with the cultivation of particularistic ideals. The Other from whom the moral imperative originates, is also a Stranger: in submitting ourselves to his appeal, we obey a law radically transcending our autonomy. Therefore, our responsibility for the Other is not a loyalty based on personal sympathies, preferences or common interests. From Levinas' stern universalistic perspective, particularistic loyalty might appear as a form of moral self-indulgence. In this article we draw attention (...)
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  25. Herman De Dijn (1987). How to Understand Spinoza's Logic or Methodology: A Critical Evaluation of WNA Klever's Commentary on Spinoza's TIE. Studia Spinozana: An International and Interdisciplinary Series 3:419-430.
     
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  26. Herman De Dijn (1993). Knowledge, Anthropocentrism and Salvation. Studia Spinozana: An International and Interdisciplinary Series 9:247-262.
     
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  27.  11
    Herman De Dijn (2003). Promise and Ritual: Profane and Sacred Symbols in Hume's Philosophy of Religion. Journal of Scottish Philosophy 1 (1):57-67.
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  28. A. Burms & H. De Dijn (1979). Freedom and Logical Contingency in Leibniz. Studia Leibnitiana 11 (1):124-133.
    Echte Freiheit läßt sich nach Leibniz nicht auf die Möglichkeit reduzieren, so zu handeln, wie man handeln will. Vielmehr muß echte Freiheit mit dem moralischen Verdienst in Verbindung gebracht werden. In diesem Zusammenhang erweist sich die Idee der logischen Kontingenz von besonderer Wichtigkeit. Eine Person hat kein moralisches Verdienst, wenn sie blindlings durch das Gute geleitet wird. Sie hat allein dann ein moralisches Verdienst, wenn sie das Schlechte zurückweist und bewußt das Gute wählt, das sich vom Schlechten abhebt. Insofern ist (...)
     
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  29.  4
    Herman De Dijn (2000). Filosofie van de dood: filosofie van de mens. de Uil van Minerva: Tijdschrift Voor Geschiedenis En Wijsbegeerte van de Cultuur 16 (3):191-193.
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  30.  2
    Herman de Dijn (1986). Conceptions of Philosophical Method in Spinoza: Logica and Mos Geometricus. Review of Metaphysics 40 (1):55-78.
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  31.  4
    Herman De Dijn (2012). Spinoza and Galileo: Nature and Transcendence. Intellectual History Review 23 (1):99-108.
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  32.  7
    Herman de Dijn (1989). The Spinozistic Ethics of Bertrand RusselI. International Studies in Philosophy 21 (3):99-101.
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  33.  2
    Herman de Dijn (2002). Comment survivre au désenchantement du monde? Revue Philosophique De Louvain 100 (4):769-785.
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  34.  2
    Herman De Dijn (1997). Reflectie en spiritualiteit. de Uil Van Minerva 14 (1):41-54.
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  35.  5
    H. de Dijn (2004). The Terrorist Threat: A Postmodern Kind of Threat. Ethical Perspectives 11 (2):122-129.
    After a brief sketch of kinds of threat typical of pre-modern and modern societies, an attempt is made to describe and understand the kinds of threat which are typical of postmodern societies in a globalized world. Terrorism, the postmodern threat par excellence, depends on the deep but at the same time paradoxical hostility of certain traditional groups vis-à-vis a postmodern society they can no longer escape, and against which they are willing and able to use its own high-tech weaponry.
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  36.  2
    Herman de Dijn (2005). Hoe Conservatief is Het Christendom?How Conservative is Christianity? Bijdragen 66 (1):20-36.
    Until recently the central problem seemed to be the relationship between Christianity and Modernity. According to many theologians and philosophers, modernity was considered not only as the result, but even as the final realisation of Christianity. In any case, Christianity was often understood as the religion which ends all traditional religiosity. The real antithesis then was not between Christianity and modernity, but between Christianity and tradition. The philosophical question raised here is whether any religion can survive except as a tradition (...)
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  37.  2
    Herman De Dijn (1992). Is er nog toekomst voor de humanist-vrijdenker? de Uil van Minerva: Tijdschrift Voor Geschiedenis En Wijsbegeerte van de Cultuur 8 (4):249-255.
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  38. Herman De Dijn (2011). Identité en Europe, identité de l'Europe: Conférence Schuman 2003. Revue Philosophique De Louvain 109 (1):137-160.
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  39.  1
    Herman De Dijn & K. U. Leuven (2007). Firmin DEBRABANDER, Spinoza and the Stoics. Power, Politics and the Passions. London & New York, 2007. X.+ 150 Pp. [REVIEW] Ethical Perspectives 14 (1):101-110.
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  40.  1
    Herman De Dijn (1993). Kritiek van de kunstmatige rede. de Uil van Minerva: Tijdschrift Voor Geschiedenis En Wijsbegeerte van de Cultuur 10 (1):29-35.
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  41.  1
    Herman De Dijn (2011). De maatschappelijke rol van de filosofie in het gedrang? de Uil van Minerva: Tijdschrift Voor Geschiedenis En Wijsbegeerte van de Cultuur 24 (3):125-134.
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  42.  2
    Herman de Dijn (2005). Care, Communication and Conversation. Ethical Perspectives 12 (3):357-370.
    The professionalisation of care has resulted in ever increasing specialisation, use of technical innovations and informatisation. This has had consequences for the level and way of involvement of the care provider vis-à-vis the patient. The result has been growing alienation on the part of the patient and flight into non-classical medicine, as well as frustration on the part of medical personnel, likewise with respect to the reactions of patients.A solution is usually sought in more communication. This might be styled the (...)
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  43. Martin A. Bertman, H. de Dijn & Manfred Walther (1987). Spinoza and Hobbes.
     
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  44. A. Burms & H. De Dijn (1985). Nozick, scepticisme en de zin Van het leven. Tijdschrift Voor Filosofie 47 (4):631-640.
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  45. A. Burms & H. de Dijn (1986). ST Le Désir de Reconnaissance Et la Fierté. Algemeen Nederlands Tijdschrift voor Wijsbegeerte 78 (3):157-162.
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  46. Arnold Burms & Herman De Dijn (1987). TRANSCENDENTIE EN EXTERIORITEIT Een antwoord aan Carlos Steel. Tijdschrift Voor Filosofie 49 (3):492-500.
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  47. Arnold Burms & Herman De Dijn (1979). Waarheidsliefde en relativisme. Tijdschrift Voor Filosofie 41 (4):590-614.
    One can assign three different aims to the desire for knowledge : utility, pleasure, truth-for-truth's-sake. Whereas the first two aims have a concretely determinable content and therefore look evident, the third one has been looked upon as strange and problematic : it is not immediately clear what kind of value is defended in this case. Popper is one of the recent defenders of the traditional ideal of truth-for-truth's-sake. He wants to defend the ideal against three positions : a primitive taboo-ridden (...)
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  48. Herman de Dijn (2003). Cultural Identity, Religion, Moral Pluralism and the Law. Bijdragen 64 (3):286-298.
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  49. Herman De Dijn, Nico van Suchtelen, Fokke Akkerman, Ger Groot & Guido Vanheeswijck (2001). De uitgelezen Spinoza. Tijdschrift Voor Filosofie 63 (2):408-409.
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  50. Herman De Dijn (1998). Freedom in Contemporary Culture. South African Journal of Philosophy 17 (2):89-103.
     
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1 — 50 / 64