Search results for 'Hans A. Skott-Myhre' (try it on Scholar)

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  1.  34
    Christina Taylor & Hans A. Skott-Myhre (2011). Autism: Schizo of Postmodern Capital. Deleuze Studies 5 (1):35-48.
    This article follows Deleuze in investigating the ways in which the symptom as a form of representation can be collapsed into immanence. Exploring the symptoms of schizophrenia and autism, it examines what implications such a collapse may have for the production of the symptom in its double articulation as representation and immanent production. The argument follows Deleuze and Guattari in asserting that symptoms hold an implicit limit for the social forms that deploy them. Arguing that schizophrenia, as one such limit, (...)
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  2.  93
    Roberto Franzini Tibaldeo (2011). Sacrifice and Repentance as Self-Restraint. Hans Jonas’ Ethics for a Technological Epoch. Toronto Journal of Jewish Thought 3.
    The present article tries to analyze the role played in Hans Jonas’ ethical reflection by religious—namely, Jewish—tradition. Jonas goes in search of an ultimate foundation for his ethics and his theory of the good in order to face the challenges currently posed by technology’s nihilistic attitude towards life and ethics. Jonas’ ethical investigation enters into the domain of metaphysics, which offers an incomparable contribution to the philosophical endeavour, without undermining its overall independence. In this way, Jewish categories—such as remorse, (...)
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  3.  41
    Daniel Alves da Silva Lopes Diniz (2012). As limitações das éticas tradicionais e a fundamentação da ética da responsabilidade segundo Hans Jonas. Cadernos Do Pet Filosofia 3 (5):2-14.
    Embora elaborada principalmente na década de 1970 a ética de Hans Jonas permanece atual e é particularmente relevante pelo uso da metafísica em um contexto pós-moderno (algo inusitado e ousado) e por sua teoria dos valores que podem ser atribuídos ao ser e ao não-ser. Pretende-se aqui apresentar as limitações que Jonas detectou nas éticas tradicionais (judaico-cristã, kantiana, por exemplo) e analisar as soluções por ele propostas (notadamente heurística do medo e futurologia comparada). Compreender também a fundamentação de tais (...)
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  4.  3
    José Luis de Barros Guimarães (2011). A aplicação do Princípio Responsabilidade de Hans Jonas na prática médica. Cadernos Do Pet Filosofia 2 (4):75-90.
    O filósofo alemão Hans Jonas dedica-se a questões que estão na agenda da discussão ética contemporânea. Sua teoria ético-metafísica, explicitada no livro O princípio responsabilidade: ensaio de uma ética para a civilização contemporânea retoma e amplia as indagações a respeito da relação existente entre homem e técnica na modernidade. O ponto de partida da sua tese é a afirmação de que as novas dimensões do agir humano - ocasionadas pela tecnologia - tornaram possível a realização de ações de grande (...)
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  5.  9
    Anton A. Van Niekerk (2002). Hans-Georg Gadamer 1900-2002: A Tribute From South Africa. South African Journal of Philosophy 21 (4):219-222.
    Three things occur in this introductory article to a volume of the South African Journal of Philosophy in tribute of Hans- Georg Gadamer who died on March 14, 2002, at the age of 102. First, some historical details of Gadamer's life are provided. Second, the nine articles in the volume are briefly introduced. The authors are Denis Schmidt (the only non- South African), Anton van Niekerk, Bert Olivier, Andrea Hurst, Leon Fouché, Danie Strauss, Pieter Duvenage, Nirmala Pillay and Gerald (...)
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  6.  4
    A. Schafer (1983). Experimentation with Human Subjects: A Critique of the Views of Hans Jonas. Journal of Medical Ethics 9 (2):76-79.
    The ethics of experimentation on human subjects has become the subject of much debate among medical scientists and philosophers. Ethical problems and conflicts of interest become especially serious when research subjects are recruited from the class of patients. Are patients who are ill and suffering in a position to give voluntary and informed consent? Are there inevitable conflicts of interest and moral obligation when a personal physician recruits his own patients for an experiment designed partly to advance scientific knowledge and (...)
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  7.  86
    Kevin Mongrain (2012). Theologians of Spiritual Transformation: A Proposal for Reading René Girard Through the Lenses of Hans Urs Von Balthasar and John Cassian. Modern Theology 28 (1):81-111.
    This essay contends that René Girard is not a philosopher or a scientist whose ideas are open to theological appropriation. Instead, contrary to his assertions otherwise, the Girard corpus ought to be read as if it were articulating a form of theology whose primary intellectual home can ultimately be found on a theological map. As the field of Girardian theology grows, it becomes more evident that we need some theological lenses for examining the theology already lying waiting—sometimes inchoately, sometimes not—in (...)
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  8.  6
    M. B. Ramose (2007). But Hans Kelsen Was Not Born in Africa: A Reply to Thaddeus Metz. South African Journal of Philosophy 26 (4):347-355.
    I argue that Metz's undertaking, in seeking a ‘comprehensive basic norm' to underpin African ethics, is similar to Hans Kelsen's postulation of the Grundnorm in his Pure Theory of Law. But African ethics does not need to be underpinned by an approach such as Kelsen's. In my view, Metz's preference for seeking to develop a Grundnorm rests upon a failure to attend carefully to the distinctness of African ethical thinking from Western ethical thinking. This failure is manifest in a (...)
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  9.  87
    Frank Haldemann (2005). Gustav Radbruch Vs. Hans Kelsen: A Debate on Nazi Law. Ratio Juris 18 (2):162-178.
    . Can the label “law” apply to rules as amoral as the enactments of the Nazis? This question confronted the courts in Germany after 1945. In dealing with it, the judges had to take sides in the philosophical debate over the concept of law. In this context, the prominent voices of the legal philosophers Gustav Radbruch and Hans Kelsen could not go unheard. This paper draws on what could have been the “Radbruch‐Kelsen debate on Nazi Law.” In examining the (...)
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  10.  5
    Maria Jesus Santos (2015). A dialogicidade no pensamento de Paulo Freire E de Hans Georg Gadamer E implicações na cultura escolar brasileira. Cadernos Do Pet Filosofia 5 (10):1-11.
    RESUMO: Este ensaio investiga um conceito que tem origem entre os gregos - o diálogo – e se desloca para o campo educacional brasileiro. O trabalho pedagógico de Paulo Freire e o pensamento do hermeneuta Hans Georges Gadamer constituem nossa base teórica. Deseja-se demonstrar que a dialogicidade é um elemento relevante e emancipatório e interfere na formação dos sujeitos e na construção de saberes de forma significativa. Paulo Freire na obra Pedagogia do oprimido realiza uma análise fenomenológica do cotidiano (...)
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  11.  2
    Rocco Rubini (2016). A “Crisis” in the Making: The Correspondence of Hans Baron and Paul Oskar Kristeller. The European Legacy 21 (3):266-289.
    This article summarizes and contextualizes the vast unpublished correspondence between Hans Baron and Paul Oskar Kristeller, two of the most prominent twentieth-century scholars of Renaissance Humanism. It details how Baron and Kristeller came to take their first steps in Renaissance scholarship in Germany before political circumstances forced them into exile; it recounts the story of their emigration and their strategies for survival in Italy, Britain, and the United States; it reveals the impact of the American academy on their intellectual (...)
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  12.  16
    Alberto Fragio (2012). Hans Blumenberg: Las dificultades de la Ilustración a través de sus metáforas. Anales Del Seminario de Historia de la Filosofía 29 (2):649-681.
    In this paper we try to resume José Luis Villacañas’s analysis on the “difficulties with Enlightenment”. From various texts belonging to Hans Blumenberg’s Nachlaβ, we outline a metaphorology of the difficulties of Enlightenment as an answer to the mystery of its persistent failure. We consider also the variations and amendments of the Enlightenment project in Husserl’s and in own Blumenberg’s cases. Both proposals, however, also failed. Nevertheless, in Blumenberg’s further philosophical reworkings of that failure we can found, in our (...)
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  13.  53
    Panu Minkkinen (2005). Why is Law a Normative Discipline? On Hans Kelsen's 'Normology'. Res Publica 11 (3):235-249.
    What does it mean to claim of law that it is a normative discipline? Can the answer be so simple that one need merely refer to law’s normative object of study and the conclusions that the legal participant must allegedly draw from this? What, in any case, is a ‘normative discipline’? The essay attempts to address these questions by analysing Hans Kelsen’s ‘normological’ theory of law through his work on sovereignty and especially by focusing on the normative character of (...)
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  14.  4
    Maurício Chiarello (2015). A fascinação da compulsão tecnológica: sobre a racionalidade científica em Hans Jonas. Scientiae Studia 13 (2):369-395.
    ResumoEm que medida a proposta de uma nova ética para a civilização tecnológica, elaborada por Hans Jonas, possuiria o condão de convocar os cientistas para o efetivo exercício de sua responsabilidade perante à natureza ameaçada? O esclarecimento, que sua obra pretende levar a termo a respeito dos crescentes perigos associados ao progresso técnico-científico, não procura fundamentalmente refrear, em caráter emergencial, a cega compulsão de aplicação tecnológica, com os perversos efeitos associados à tecnolo gização e à mercantilização da ciência em (...)
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  15.  13
    Francisco Vale Lima (2012). O Desenvolvimento Exaustivo da Ciência E da Técnica Enquanto Motivação Para O Esvaziamento Ético Contemporâneo: Uma Análise À Luz de Jürgen Habermas E Hans Jonas/the Development of Science and Technique as Reason for the Contemporary Ethical Emptying. Cadernos Do Pet Filosofia 3 (5):91-101.
    Trata de uma leitura do papel da tecnociência no que tange ao esvaziamento ético com o qual nos deparamos. Para tanto, vale-se das abordagens feitas por Jürgen Habermas e Hans Jonas. Neste sentido, opera com alguns conceitos fundamentais de ambos os teóricos, no que se refere ao tema posto. Do primeiro filósofo refletir-se-á acerca do esvaziamento dos significados do mundo da vida face ao caráter instrumentalizador que a razão assumiu após o iluminismo. Do segundo, analisar-se-á o vácuo ético operante (...)
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  16.  20
    Carmen Segura Peraita (2007). Rehabilitación de la razón práctica (La contribución de Hans-Georg Gadamer a la filosofía actual). The Proceedings of the Twenty-First World Congress of Philosophy 11:79-83.
    Las criticas a la filosofia moderna, vertidas desde el pensamiento actual, son sobradamente conocidas. Algunas de ellas han querido hacer realidad un proyecto de destrucciön radical. Ahora bien, tal destrucciön solo resultarä verdaderamente eficaz si, como de hecho estä sucediendo, va seguida de propuestas alternativas que se atengan de manera mäs adecuada a la realidad humana y a la estricta tarea de la filosofia. En esta Hnea de contribucion positiva se encuentra, a mi juicio, la particular aportaciön de la hermeneutica (...)
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  17.  8
    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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  18.  12
    Dany Rodier (2012). L’Herméneutique Théologique de Hans-Georg Gadamer : Une Dérogation À Son Herméneutique Philosophique? Laval Théologique et Philosophique 68 (3):639.
    Dany Rodier | : Cet article propose une analyse détaillée des considérations de Hans-Georg Gadamer sur l’herméneutique théologique proprement dite. Pensée dans et pour la foi chrétienne, la conception de l’herméneutique théologique qu’il met en avant se veut essentiellement une herméneutique du texte biblique. Les réflexions de Gadamer sur ce thème nous conduisent cependant tout droit dans sa théorie de la littérature. La question directrice devient celle de la nature du texte religieux (entendons : du texte biblique, reçu en (...)
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  19.  2
    Lenise Moura Fé Almeida (2014). O princípio responsabilidade, a esperança em Ernest Bloch E o orgulho nacional: Uma simétrica oposição entre a heurística do medo em Hans Jonas E a esperança social em Richard Rorty. Cadernos Do Pet Filosofia 5 (10):12-19.
    O presente trabalho tem como objetivo desenvolver uma comparação direta entre a ética da futurologia jonasiana e o neopragmatismo rortyano no que diz respeito ao tema da esperança na prática política. Este tema foi amplamente discutido por Ernest Bloch que propõe um princípio esperança capaz de ser o impulso basilar para que o homem transcenda o presente em direção ao futuro. Por sua vez, Richard Rorty aborda este tema enquanto esperança social, que diz respeito à manutenção do orgulho nacional capaz (...)
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  20.  8
    Wendell Evangelista Soares Lopes (2011). A renovação da teleologia em Hans Jonas. Princípios 17 (28):47-70.
    O presente trabalho visa elucidar a renovaçáo da teleologia no pensamento de Hans Jonas, mostrando como esta ocupa aí duas funções centrais, a saber: pensar uma nova ontologia que atenda de forma mais exata à construçáo de um universo psicofísico e em vir-a-ser; e pensar o dever-ser da humanidade enquanto telos e valor absoluto no processo evolutivo do Ser. Para alcançarmos nosso objetivo, primeiro explicitaremos que o que Jonas designa por "enigma da subjetividade" é o problema fundamental da ontologia, (...)
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  21.  5
    Sandrine Baume (2009). On Political Theology: A Controversy Between Hans Kelsen and Carl Schmitt. History of European Ideas 35 (3):369-381.
    This article pays special attention to the large number of references to political theology by Hans Kelsen and Carl Schmitt, particularly in the interwar period, and seeks to interpret these references in a new way. While Schmitt's analogies between God and state are to be expected considering his strong Catholic roots, such comparisons are much more surprising for a positivist like Hans Kelsen, who always tried to relieve state and law from transcendental elements. The article concludes that, far (...)
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  22.  4
    Andityas Soares de Moura Costa Matos (2013). Notes on a Political Atheology: A Reading of Hans Kelsen's Secular Religion. Archiv Fuer Rechts- Und Sozialphilosphie 99 (2):201-211.
    The purpose of the present study is to present a critical view on Hans Kelsen's new work, Secular Religion , finished in 1964 but published only in 2012. The treatise starts with a reflection on the contemporary relevance of the problem of the bonds between Science, Politics and Religion in the Modern Times, and examines the main theses contained in Secular Religion , by pointing out its strong and weak points, and concludes with a general account on Kelsen's point (...)
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  23.  1
    Roberto Roque Lauxen (2011). Interfaces E distanciamentos entre a hermenêutica de Hans-Georg Gadamer E Paul Ricoeur. Philósophos - Revista de Filosofia 17 (1):127-158.
    This paper presents the interface of two major representatives of contemporary hermeneutics, Hans-Georg Gadamer and Paul Ricoeur. Without intending to reconstruct the genesis of the theoretical positions in litigation, analyzes different aspects of it pointing to similarities and differences. After a brief introduction (first part), develops, in the second part, of more analytical form, the crossing of the positions of the interlocutors in seven main topics. The third part takes a moment of distancing itself from the hermeneutic tradition of (...)
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  24.  2
    Marcus M. Payk (2012). A Post-Liberal Order? Hans Zehrer and Conservative Consensus Building in 1950s West Germany. Modern Intellectual History 9 (3):681-698.
    While it is well known that German conservative intellectuals were skeptical or indifferent to the Federal Republic of Germany established in 1949 and to its democratic founding principles, this essay shifts attention to a specific mode of right-wing acceptance of the new order. Focusing on Hans Zehrer, a renowned journalist and notorious opponent of democracy in the Weimar Republic, I will demonstrate how right-wing intellectuals interpreted West Germany's political system as a post-liberal order after the . But this vision (...)
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  25.  2
    Jerome Carroll (2013). 'Indirect' or 'Engaged': A Comparison of Hans Blumenberg's and Charles Taylor's Debt and Contribution to Philosophical Anthropology. History of European Ideas 39 (6):858-878.
    Summary This article presents and compares aspects of Charles Taylor's and Hans Blumenberg's seemingly opposing views about agency and epistemology, setting them in the context of the tradition in German ideas called ?philosophical anthropology?, with which both align their thinking. It presents key strands of this tradition, from their inception in the late eighteenth century in the writings of Herder, Schiller and others associated with anthropology to their articulation by thinkers such as Max Scheler, Arnold Gehlen and Karl Löwith (...)
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  26. John A. Mourant & Ernest Hans Freund (1964). Problems of Philosophy a Book of Readings [by] John A. Mourant [and] E. Hans Freund. Macmillan.
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  27. Richard Palmer & Carine Lee (2008). What Happens When One Reads a Classic Text? Seven Observations of Hans-Georg Gadamer. Philosophy and Culture 35 (2):145-162.
    Up in the last one in the United States comes to understand the general process: it is linguistics and history, and it requires a priori understanding that In order to understand the current situation before, prior to a full understanding effectiveness and bias as understanding the meaning is from whole to part and from part to whole , in the understanding of the history and heritage hermeneutic circle is always in operation, understanding related to the sight of the fusion eventually (...)
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  28. Emmanuel Tourpe (2008). La positivité de l'être comme amour chez Ferdinand Ulrich à l'arrière-plan de Theologik III: Sur un mot de Hans Urs von Balthasar. Gregorianum 89 (1):86-117.
    L'oeuvre mature de Hans Urs von Balthasar renvoie de manière insistante à la métaphysique de Ferdinand Ulrich comme arrière-plan philosophique de la théologie développée par le penseur suisse. L'interprétation que donne F. Ulrich, en particulier dans son chef d'oeuvre Homo Abyssus, de l'ontologie thomiste, est originale par le fait qu'elle conçoit l'être comme don et obéissance. Balthasar n'a pas manqué de relever que ce thomisme de l'amour évite le risque de sombrer dans une ontologie négative, dans laquelle la désappropriation (...)
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  29.  1
    Paul Forman (1987). Basic Bethe: Seminal Articles on Nuclear Physics, 1936-1937 by Hans A. Bethe; Robert F. Bacher; M. Stanley Livingston. [REVIEW] Isis: A Journal of the History of Science 78:453-453.
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  30. Mayra Rafaela Closs Bragotto Barros Peterlevitz (2013). A convergência das responsabilidades parental e política na teoria ética de Hans Jonas. Revista Inquietude 4 (1):110-127.
    Facing the progress of science and technology, Hans Jonas believes that traditional ethical theories are insufficient to guide the actions of contemporary man. To formulate his own theory, the philosopher takes as its basis the responsibilities of parents towards their children and the one the public man has in relation with his community. Despite their differences, these forms of liability are intertwined and complementary. Then arise in jonas' theory the concepts of wholeness, continuity and future, which will cover following (...)
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  31. Daniel Droixhe, Chantal Grell, Hans Aarsleff & Université de Paris Iv: Paris-Sorbonne (1993). La Linguistique Entre Myth Et Histoire Actes des Journées Organisées les 4 Et 5 Juin 1991 À la Sorbonne En l'Honneur de Hans Aarsleff. [REVIEW] Monograph Collection (Matt - Pseudo).
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  32.  3
    W. V. Quine (1948). Review: Hans A. Lindemann, Leibniz y la Logica Moderna. [REVIEW] Journal of Symbolic Logic 13 (2):122-122.
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  33.  2
    J. Trevino Garcia (1944). Review: Hans A. Lindemann, El "Circulo de Viena" y la Filosofia Cientifica. [REVIEW] Journal of Symbolic Logic 9 (4):101-102.
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  34. Oskar Pfungst, C. Stumpf, Carl L. Rahn & James R. Angell (1911). Clever Hans : A Contribution to Experimental, Animal, and Human Psychology. Journal of Philosophy, Psychology and Scientific Methods 8 (24):663-666.
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  35. Frank Barron (1976). The Creative Process in Science and Medicine Ed. By Hans A. Krebs and Julian H. Shelley. Perspectives in Biology and Medicine 20 (1):157-159.
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  36. C. C. Dassen (1941). Lindemann Hans A.. Introductión al empirismo radical a base de la lógica moderna. Colegio Libre de Estudios Superiores [Editorial “Radio Revista”], Buenos Aires 1939, 108 pages. [REVIEW] Journal of Symbolic Logic 6 (2):70.
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  37. C. C. Dassen (1941). Review: Hans A. Lindemann, Introduccion Al Empirismo Radical a Base de la Logica Moderna. [REVIEW] Journal of Symbolic Logic 6 (2):70-70.
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  38. David Edgerton (1991). Atomic Energy for Military Purposes, with a New Foreword by Philip Morrison and an Essay by Henry DeWolf Smyth. Stanford: Stanford University Press, 1990. Pp. Xvi + 324. ISBN 0-8047-1721-4, $39.50 ; 0-8047-1722-2, $12.95 .Herbert F. York. The Advisors: Oppenheimer, Teller and the Superbomb, with a Historical Essay by Hans A. Bethe. Stanford: Stanford University Press, 1989. Pp. Xiv + 201. ISBN 0-8047-1713-3, $32.50 ; 0-8047-1714-1, $8.95. [REVIEW] British Journal for the History of Science 24 (4):476.
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  39. Klaus Fuchs-Kittowski (1998). u. Hans A. Rosenthal,» Eine moderne Biologie bedarf der Kategorie Information «. Ethik Und Sozialwissenschaften 9:2-200.
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  40. J. Treviño García (1944). Lindbmann Hans A.. El “Circulo de Viena” y la Filosofia Cientifica. Minerva , Año 1 Vol. 1 No. 2 , Pp. 123–151. Journal of Symbolic Logic 9 (4):101-102.
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  41. Christopher Hoolihan (2002). Hans A. Baer.Biomedicine and Alternative Healing Systems in America: Issues of Class, Race, Ethnicity, and Gender. Xii + 222 Pp., Tables, Bibl., Index. Madison: University of Wisconsin Press, 2001. $55 ; $21.95. [REVIEW] Isis 93 (4):663-664.
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  42. W. V. Quine (1948). Reviews. Hans A. Lindemann. Leibniz y la Lógica Moderna. Anales de la Sociedad Cientifica Argentina, Vol. 142 , Pp. 164–176. [REVIEW] Journal of Symbolic Logic 13 (2):122.
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  43.  3
    Raimunda Diva Ribeiro Caldas (2011). Hans Jonas: Uma proposta ética à civilização tecnológica. Cadernos Do Pet Filosofia 1 (2):p - 13.
  44.  10
    Hans Johann Glock, Letter From... Zurich. Hans-Johann Glock Makes a Difference.
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  45.  70
    Hans Halvorson (2002). On Quanta, Mind, and Matter: Hans Primas in Context - H. Atmanspacher, A. Amann, U. Muller-Herold (Eds), Kluwer, Boston, 1999, Pp. 398 + VIII, US$192.00£133.56 (Hardback), ISBN 0-7923-5696-. [REVIEW] Studies in History and Philosophy of Science Part B 33 (4):744-747.
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  46.  16
    E. A. Barber (1929). Pamprepios von Panopolis. Eidyllion auf die Tageszeiten und Enkomion auf den Archon Theagenes von Athen nebst Bruchstticken anderer epischer Dichtungen und zwei Briefe des Gregorios von Nazianz im Pap. Gr. Vindob. 29788 A-C. Edited by Hans Gerstinger. Pp. 102; one plate. Vienna and Leipzig: Hölder - Pichler - Tempsky, 1928. M.5. [REVIEW] The Classical Review 43 (06):237-238.
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  47.  41
    Brook Ziporyn (2010). Moeller, Hans-Georg, The Moral Fool: A Case for Amorality. Dao: A Journal of Comparative Philosophy 9 (4):481-485.
  48.  46
    Ullrich Melle (1998). Responsibility and the Crisis of Technological Civilization: A Husserlian Meditation on Hans Jonas. [REVIEW] Human Studies 21 (4):329-345.
    Starting from a reflection on the present stage of technological civilisation, a critical reading of Jonas's ethics of responsibility from a Husserlian point of view is presented. It is argued that Jonas's ethics fails to meet the challenge of the collective character of technological action, that his view of human history is problematic and that the metaphysical foundation of his ethics is uncritical and naive.
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  49.  7
    Simeon O. Ilesanmi (2010). A Response to Hans Lucht's “Violence and Morality: The Concession of Loss in a Ghanaian Fishing Village”. Journal of Religious Ethics 38 (3):478-484.
    The violent encounter between Africans and the forces of globalization raises the question of whether Africans should capitulate to these forces or seek to morally transform them, notwithstanding the uncertainty of achieving success. This essay argues that an exclusively existentialist interpretation of the African predicaments is inadequate because it erects a false dichotomy between African religious and moral sensibilities. It proposes instead an ethic of responsibility that affirms the interdependence of not only these two realms of life, but also of (...)
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  50.  10
    Hans Jonas (1999). Hans Jonas: por que a técnica moderna é um objeto para a ética. Natureza Humana 1 (2):407-420.
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