Search results for 'Hans Arens' (try it on Scholar)

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  1.  8
    Hans Arens (ed.) (1984). Aristotle's Theory of Language and its Tradition: Texts From 500 to 1750. J. Benjamins.
    PREFACE It is a very small particle of the philosophic and scientific cosmos that bears Aristotle's name, in fact, it is little more than one page of the ...
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  2.  6
    James S. Hans (1978). Hans-Georg Gadamer and Hermeneutic Phenomenalogy. Philosophy Today 22 (1):3-19.
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  3.  2
    Jonathan Barnes (1986). Hans Arens, Aristotle's Theory of Language and its Traditions: Texts From 500 to 1500 Reviewed By. Philosophy in Review 6 (2):50-51.
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  4.  20
    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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  5.  11
    Jason A. Springs (2007). Between Barth and Wittgenstein: On the Availability of Hans Frei's Later Theology. Modern Theology 23 (3):393-413.
    This paper explores the “cultural-linguistic” dimensions of Hans Frei’s theology. I make the case that several of the pragmatic and sociological concerns usually identified as distinctive marks of Frei’s later theology of the 1980s are, in fact, central to his work as far back as the early 1960s. Moreover, I demonstrate that such “cultural-linguistic” insights present important continuous threads in the development of his theology from early to late. Attending to this dimension illuminates the trajectory of Frei’s thinking as (...)
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  6. Hans Georg Gadamer, J. E. Malpas, Ulrich von Arnswald & Jens Kertscher (2002). Gadamer's Century Essays in Honor of Hans-Georg Gadamer. Monograph Collection (Matt - Pseudo).
     
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  7.  9
    Lorraine Code (ed.) (2003). Feminist Interpretations of Hans-Georg Gadamer. Pennsylvania State University Press.
    Fifteen essays examine the work of German philosopher Hans Georg Gadamer to provide feminist interpretations of his views on science, language, history, ...
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  8.  1
    Pini Ifergan (forthcoming). Hans Blumenberg’s Philosophical Project: Metaphorology as Anthropology. Continental Philosophy Review:1-19.
    Philosophical anthropology emerges, partly at least, by dissatisfied and critical followers of Husserl’s phenomenology, such as Max Scheler and the young Martin Heidegger. They were dissatisfied with what they saw as a disregard of the concrete human being as an essential part of phenomenological analysis. They tried instead to claim that philosophy must search for, and anchor, its foundations exclusively in the human being, not as an abstract entity, but as an existential, concrete, physical being. In this specific philosophical, as (...)
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  9.  15
    Flavia Padovani (2011). Hans Reichenbach . The Concept of Probability in the Mathematical Representation of Reality . Trans. And Ed. Frederick Eberhardt and Clark Glymour. Chicago: Open Court, 2008. Pp. Xi+154. $34.97 (Cloth). [REVIEW] Hopos: The Journal of the International Society for the History of Philosophy of Science 1 (2):344-347.
    Hans Reichenbach has been not only one of the founding fathers of logical empiricism but also one of the most prominent figures in the philosophy of science of the past century. While some of his ideas continue to be of interest in current philosophical programs, an important part of his early work has been neglected, and some of it has been unavailable to English readers. Among Reichenbach’s overlooked (and untranslated) early works, his doctoral thesis of 1915, The Concept of (...)
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  10.  48
    Celina Maria Bragagnolo (2011). Secularization, History, and Political Theology: The Hans Blumenberg and Carl Schmitt Debate. Journal of the Philosophy of History 5 (1):84-104.
    Considering the enormous outpouring of scholarly work on Schmitt over the last two decades, the absence of an adequate treatment in English of Schmitt's concept of history and the problem of secularization is quite surprising. After all, it is Schmitt himself who claims that “all human beings who plan and attempt to unite the masses behind their plans engage in some form of philosophy of history,” such that the attempt to make sense of Schmitt's program remains incomplete without a serious (...)
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  11.  15
    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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  12.  4
    Patrick Hutchings (2014). Hans Küng, Can We Save the Catholic Church!? London, William Collins, 2013, 345 Pp. An Open Letter to Pope Francis? Or ‘Sleepers Awake!’. [REVIEW] Sophia 53 (3):401-410.
    Hans Küng is a well-known, and harsh, critic of doctrine of papal infallibility declared at Vatican I, 1870–1871. It leads—he argues—not to transparent certainty, but away from it. A propos ‘infallibility’ and the still-running scandals of child sexual abuse by members of the Catholic clergy, he writes:…While Rome no longer dares to proclaim formally infallible doctrines, it still envelopes all of its doctrinal pronouncements with an aura of infallibility, as though the Pope’s words were a direct expression of God’s (...)
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  13.  8
    Alberto Fragio (2012). Blumenberg, Hans." Teoria dell'inconcettualità". Anales Del Seminario de Historia de la Filosofía 29 (1):356-359.
    In this paper I will undertake a review on Hans Blumenberg’s analysis of Ludwig Wittgenstein’s works. My point is underline the peculiar position that Wittgenstein has in Blumenberg’s texts. I will consider his impolite commentaries concerning the Philosophical Investigations and Wittgenstein’s decision of becoming a teacher. I will try to characterize Blumenberg’s conception of Wittgenstein as an intellectual figure and on the most popular contributions of Wittgenstein’s thought.
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  14.  6
    Cãtãlin Vasile Bobb (2010). Mircea Flonta, Hans-Klaus Keul si Jorn Rusen (coord.), Religia si societatea civilã/ Religion and civil society. Journal for the Study of Religions and Ideologies 4 (12):133-134.
    Mircea Flonta, Hans-Klaus Keul si Jorn Rusen (coord.), Religia si societatea civilã Ed. Paralela 45, Pitesti, 2005.
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  15.  5
    Vanderson de Souza Silva (2012). O conceito de ressurreição em Hans Urs Von balthasar: Cristologia-trinitária. Revista de Teologia (Reveleteo). Issn 2177-952x 6 (9):121-132.
    Nosso trabalho intenta perquirir, ainda que laconicamente, a categoria teológica da ressurreição no contexto da reflexão de Hans Urs von Balthasar. Para tanto, não se apresentará de forma a esgotar a cristologia balthasariana, mas apenas, buscar-se-á adentrar-se em sua obra: Mysterium Paschale, perquirindo, como o referido autor compreende as implicações da ressusrreição na cristologia, não olvidando que Balthasar realiza nesta obra uma reflexão cristológico-trinitária.
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  16.  23
    Friedrich Stadler (2011). The Road to "Experience and Prediction" From Within: Hans Reichenbach's Scientific Correspondence From Berlin to Istanbul. Synthese 181 (1):137 - 155.
    Ever since the first meeting of the proponents of the emerging Logical Empiricism in 1923, there existed philosophical differences as well as personal rivalries between the groups in Berlin and Vienna, headed by Hans Reichenbach and Moritz Schlick, respectively. Early theoretical tensions between Schlick and Reichenbach were caused by Reichenbach's (neo) Kantian roots (esp. his version of the relativized a priori), who himself regarded the Vienna Circle as a sort of anti-realist "positivist school"—as he described it in his Experience (...)
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  17.  4
    Amán Rosales Rodríguez (2012). Hans Jonas,“El concepto de Dios después de Auschwitz” y su relación con la idea de un pensamiento posmetafísico. Areté. Revista de Filosofía 15 (2):267-302.
    Este trabajo ofrece una presentación y un examen crítico de una de las ideas filosófico-teológicas más controversiales y sugerentes de Hans Jonas: la de un Dios “sufriente” y “no omnipotente”. Asimismo, se introducen algunas reacciones críticas a dicha noción. Posteriormente, se busca relacionarla, destacando semejanzas y diferencias, con reflexiones recientes en torno a un “pensamiento posmetafísico”. Algunos comentarios sobre la actualidad o pertinencia de la propuesta jonasiana se plantean al final del trabajo.
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  18.  7
    Fernando Suárez Müller (2013). From an Existentialist God to the God of Existence. The Theological Conjectures of Hans Jonas. Sophia 52 (4):657-672.
    Hans Jonas developed in ‘Past and Truth’ (1991) a demonstration of the existence of God based on the ‘truth of past things’. And in ‘The Concept of God after Auschwitz’ (1984) he created a new myth of divine self-alienation in order to take away God’s responsibility for human misery. Both these texts were conceived as an alternative to a more Hegelian, objective idealist perspective on theology. This article shows that Jonas’s alternative does not fully succeed in this respect because (...)
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  19.  6
    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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  20.  2
    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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  21.  2
    Luis Durán Guerra (2011). Metáfora y mundo de la vida en Hans Blumenberg. Revista de Filosofía (Madrid) 35 (2):105-127.
    This paper examines the Hans Blumeberg’s philosophical program: the metaphorology. My intention is to show the importance of Blumenberg’s ideas into the current debate on the relations between philosophy and metaphor.
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  22. 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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  23. István M. Fehér & Hans Georg Gadamer (2003). Kunst, Hermeneutik, Philosophie Das Denken Hans-Georg Gadamers Im Zusammenhang des 20. Jahrhunderts. Monograph Collection (Matt - Pseudo).
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  24. Roberto Franzini Tibaldeo (2013). From Dualism to the Preservation of Ambivalence. Hans Jonas’ “Ontological Revolution” as the Background to His Ethics of Responsibility. In Catherine Larrère Eric Pommier (ed.), L'étique de la vie chez Hans Jonas. Publications de la Sorbonne
     
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  25.  20
    Roberto Franzini Tibaldeo (2009). La rivoluzione ontologica di Hans Jonas. Uno studio sulla genesi e il significato di “Organismo e libertà”. Mimesis.
    The book focuses on the thinking of the philosopher of Jewish origins, Hans Jonas (1903-1993), and precisely on his “philosophical biology”. The overall thesis is that this topic, which occupies the second stage of his thinking, is coherent with the previous phase (which focused on ancient Gnosticism), as well as with the following (which was dedicated to the ethics of responsibility). The main evidence supporting this thesis is the key notion of “ontological revolution”, the development of which I try (...)
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  26. Hans Georg Gadamer, Dieter Misgeld & Graeme Nicholson (1992). Hans-Georg Gadamer on Education, Poetry, and History Applied Hermeneutics. Monograph Collection (Matt - Pseudo).
     
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  27. Hans-Eduard Hengstenberg & Gotthold Müller (1990). Struktur Und Freiheit Festschrift Für Hans-Eduard Hengstenberg Zum 85. Geburtstag.
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  28. Hans Jonas & Stuart F. Spicker (1978). Organism, Medicine, and Metaphysics Essays in Honor of Hans Jonas on His 75th Birthday. Monograph Collection (Matt - Pseudo).
  29. Hans Kelsen (1982). Die Reine Rechtslehre in Wissenschaftlicher Diskussion Referate Und Diskussion Auf Dem Zu Ehren des 100. Geburtstages von Hans Kelsen von 22. Bis 27. September 1981 Abgehaltenen Internationalen Symposion. [REVIEW]
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  30. Hans Kelsen, Robert Walter, Clemens Jabloner & Gèunter Dux (1997). Hans Kelsens Wege Sozialphilosophischer Forschung Ergebnisse Eines Internationalen Symposions in Wien.
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  31.  0
    Eduardo Galvão Moreno (2014). OLIVEIRA, Jelson R. Compreender Hans Jonas. São Paulo, Paulus, 2014. Cadernos Do Pet Filosofia 5 (9):63-65.
    Em “Compreender Hans Jonas”, Jelson Oliveira se propõe a apresentar de maneira clara e objetiva o longo caminho percorrido pelo alemão Hans Jonas em sua jornada filosófica, cujo ápice é a formulação da tão urgente ética da responsabilidade. Por meio de uma ánalise cuidodadosa das obras deixadas por Jonas, Jelson confere inestimável importância a um livro único, que torna prazeroso o conhecimento sobre o desenvolvimento intelectual do filósofo do Princípio Responsabilidade.
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  32. Gert Naundorf, Karl-Heinz Pohl, Hans-Hermann Schmidt & Hans Steininger (1985). Religion Und Philosophie in Ostasien Festschrift Für Hans Steininger Zum 65. Geburtstag.
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  33. Kazimierz Opalk & Hans Kelsen (1980). Überlegungen Zu Hans Kelsens "Allgemeiner Theorie der Normen".
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  34. Hans Reiner & Norbert Huppertz (1979). Die Wertkrise des Menschen Philos. Ethik in D. Heutigen Welt : Festschr. Für Hans Reiner. Monograph Collection (Matt - Pseudo).
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  35.  25
    Hans Reichenbach (2006). Defending Einstein: Hans Reichenbach's Writings on Space, Time, and Motion. Cambridge University Press.
    Hans Reichenbach, a philosopher of science who was one of five students in Einstein's first seminar on the general theory of relativity, became Einstein's bulldog, defending the theory against criticism from philosophers, physicists, and popular commentators. This book chronicles the development of Reichenbach's reconstruction of Einstein's theory in a way that clearly sets out all of its philosophical commitments and its physical predictions as well as the battles that Reichenbach fought on its behalf, in both the academic and popular (...)
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  36.  0
    Richard Wolin (2003). Heidegger's Children: Hannah Arendt, Karl Löwith, Hans Jonas, and Herbert Marcuse. Princeton University Press.
    This book explores how four of Heidegger's most influential Jewish students came to grips with his Nazi association and how it affected their thinking.
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  37.  1
    Gregor Schiemann (2005). Inductive Justification and Discovery. On Hans Reichenbach’s Foundation of the Autonomy of the Philosophy of Science. In Schickore J. & Steinle F. (eds.), Revisiting Discovery and Justification. Kluwer 23--39.
    I would like to assume that Reichenbach's distinction of Justification and Discovery lives on, and to seek arguments in his texts that would justify their relevance in this field. The persuasive force of these arguments transcends the contingent circumstances apart from which their genesis and local transmission cannot be made understandable. I shall begin by characterizing the context distinction as employed by Reichenbach in "Experience and Prediction" to differentiate between epistemology and science (1). Following Thomas Nickles and Kevin T. Kelly, (...)
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  38.  6
    Vallori Rasini (2010). Hans Jonas and the Philosophical Anthropology. Rivista di Filosofia 101 (2):269-284.
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  39. Robert R. Sullivan (1990). Political Hermeneutics: The Early Thinking of Hans-Georg Gadamer. Penn State University Press.
     
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  40. Werner Krawietz, Ernst Topitsch & Peter Koller (1982). Ideologiekritik Und Demokratietheorie Bei Hans Kelsen. Monograph Collection (Matt - Pseudo).
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  41.  6
    Józef Bremer (2012). Review:" Das Vorschreiten der Säkularisierung (The Progression of Secularization)," by Hans Werhahn. [REVIEW] Forum Philosophicum: International Journal for Philosophy 17 (1):105-108.
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  42.  3
    Raimunda Diva Ribeiro Caldas (2011). Hans Jonas: Uma proposta ética à civilização tecnológica. Cadernos Do Pet Filosofia 1 (2):p - 13.
  43. Anna Akasoy, Wim Raven & Hans Daiber (eds.) (2008). Islamic Thought in the Middle Ages: Studies in Text, Transmission and Translation, in Honour of Hans Daiber. Brill.
    The articles in this volume dedicated to Hans Daiber, one of the pioneering scholars in the history of Islamic thought in the Middle Ages, offer new insights into this field from a variety of perspectives: philological, philosophical, and historical.
     
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  44.  0
    Nathan Dinneen (2014). Hans Jonas’s Noble ‘Heuristics of Fear’: Neither the Good Lie Nor the Terrible Truth. Cosmos and History: The Journal of Natural and Social Philosophy 10 (2):1-21.
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  45.  3
    Hans Heinrich Eggebrecht, Michael Beiche & Albrecht Riethmüller (eds.) (2006). Musik--Zu Begriff Und Konzepten: Berliner Symposion Zum Andenken an Hans Heinrich Eggebrecht. Franz Steiner.
    Unter dieses Thema ein internationales Symposion in Berlin zu stellen, das zum Gedenken an Hans Heinrich Eggebrecht (1919-1999) veranstaltet wurde, erschien umso naheliegender, zumal Eggebrecht die Frage aWas ist Musik?o existenziell ...
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  46. Lewis Edwin Hahn (1998). The Philosophy of Hans-Georg Gadamer. Tijdschrift Voor Filosofie 60 (2):413-414.
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  47. Rudolf Haller & Friedrich Stadler (1993). Wien-Berlin-Prag der Aufstieg der Wissenschaftlichen Philosophie : Zentenarien Rudolf Carnap - Hans Reichenbach - Edgar Zilsel.
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  48. Dieter Henrich (1960). Die Gegenwart der Griechen Im Neueren Denken Festschrift Fur Hans Georg Gadamer Zum 60. Geburtstag. Mohr.
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  49. Werner Krawietz & Helmut Schelsky (1984). Rechtssystem Und Gesellschaftliche Basis Bei Hans Kelsen. Monograph Collection (Matt - Pseudo).
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  50. Danielle Lories & Olivier Deprâe (2003). Vie Et Libert'e Ph'enom'enologie, Nature Et 'Ethique Chez Hans Jonas ; Suivi de, les Fondements Biologiques de l'Individualit'e, Hans Jonas. Monograph Collection (Matt - Pseudo).
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