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

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  1. Hans Bussmann (1994). Eine systemanalytische Betrachtung des Schematismuskapitels in der Kritik der reinen Vernunft. Kant-Studien 85 (4):394-418.score: 120.0
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  2. James S. Hans (1978). Hans-Georg Gadamer and Hermeneutic Phenomenalogy. Philosophy Today 22 (1):3-19.score: 120.0
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  3. 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.score: 18.0
    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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  4. 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.score: 18.0
    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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  5. Fernando Suárez Müller (2013). From an Existentialist God to the God of Existence. The Theological Conjectures of Hans Jonas. Sophia 52 (4):657-672.score: 18.0
    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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  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.score: 18.0
    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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  7. 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.score: 18.0
    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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  8. Alberto Fragio (2012). Blumenberg, Hans." Teoria dell'inconcettualità". Anales Del Seminario de Historia de la Filosofía 29 (1):356-359.score: 18.0
    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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  9. 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.score: 18.0
    Mircea Flonta, Hans-Klaus Keul si Jorn Rusen (coord.), Religia si societatea civilã Ed. Paralela 45, Pitesti, 2005.
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  10. Luis Durán Guerra (2011). Metáfora y mundo de la vida en Hans Blumenberg. Revista de Filosofía (Madrid) 35 (2):105-127.score: 18.0
    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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  11. 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.score: 18.0
    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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  12. 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.score: 18.0
    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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  13. 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.score: 18.0
    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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  14. Zsófia Virányi Teresa Schmidjell, Friederike Range, Ludwig Huber (2012). Do Owners Have a Clever Hans Effect on Dogs? Results of a Pointing Study. Frontiers in Psychology 3.score: 18.0
    Dogs are exceptionally successful at interpreting human pointing gestures to locate food hidden in one of two containers. However, whether dogs are totally reliant on the pointing gesture itself, or if their success is increased by subtle cues from their human handler has repeatedly been questioned. In two experiments we used a standard two-way object-choice task to focus on this potential Clever Hans effect and investigated if and how owners’ knowledge and beliefs influenced their dogs’ performance. In both experiments, (...)
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  15. Hans Reichenbach (2006). Defending Einstein: Hans Reichenbach's Writings on Space, Time, and Motion. Cambridge University Press.score: 15.0
    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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  16. Roberto Franzini Tibaldeo (ed.) (2009). La rivoluzione ontologica di Hans Jonas. Uno studio sulla genesi e il significato di “Organismo e libertà”. Mimesis.score: 15.0
  17. Józef Bremer (2012). Review:" Das Vorschreiten der Säkularisierung (The Progression of Secularization)," by Hans Werhahn. [REVIEW] Forum Philosophicum 17 (1):105-108.score: 15.0
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  18. Raimunda Diva Ribeiro Caldas (2011). Hans Jonas: Uma proposta ética à civilização tecnológica. Cadernos Do Pet Filosofia 1 (2):p - 13.score: 15.0
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  19. Hans Heinrich Eggebrecht, Michael Beiche & Albrecht Riethmüller (eds.) (2006). Musik--Zu Begriff Und Konzepten: Berliner Symposion Zum Andenken an Hans Heinrich Eggebrecht. Franz Steiner.score: 15.0
    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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  20. Vallori Rasini (2010). Hans Jonas and the Philosophical Anthropology. Rivista di Filosofia 101 (2):269-284.score: 15.0
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  21. Vida Pavesich (2008). Hans Blumenberg's Philosophical Anthropology: After Heidegger and Cassirer. Journal of the History of Philosophy 46 (3):pp. 421-448.score: 12.0
    In this paper, I situate Hans Blumenberg historically and conceptually in relation to a subtheme in the famous debate between Martin Heidegger and Ernst Cassirer at Davos, Switzerland in 1929. The subtheme concerns Heidegger’s and Cassirer’s divergent attitudes toward philosophical anthropology as it relates to the starting points and goals of philosophy. I then reconstruct Blumenberg’s anthropology, which involves reconceptualizing Cassirer’s philosophy of symbolic forms in relation to Heidegger’s objections to the philosophical anthropology of his day (e.g., Max Scheler, (...)
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  22. Nikolay Milkov (2011). Hans Reichenbachs Wissenschaftliche Philosophie. In , Hans Reichenbach: Ziele und Wege der heutigen Naturphilosophie. Felix Meiner.score: 12.0
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  23. Flemming Lebech (2006). The Concept of the Subject in the Philosophical Hermeneutics of Hans-Georg Gadamer. International Journal of Philosophical Studies 14 (2):221 – 236.score: 12.0
    Certain critics, e.g. Manfred Frank and Hans-Herbert Kögler, claim that Hans-Georg Gadamer's philosophical hermeneutics reduces the individual subject to a mere instrument of history and tradition, the latter reproducing themselves through the subject. However, Gadamer also emphasizes the active role of the subject in shaping and creating history and tradition. In this article I argue that the critics mistakenly emphasize a one-sided conception of history. By incorporating both active and passive aspects of the subject, Gadamer's philosophical hermeneutics provides (...)
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  24. Panu Minkkinen (2005). Why is Law a Normative Discipline? On Hans Kelsen's 'Normology'. Res Publica 11 (3):235-249.score: 12.0
    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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  25. Andreas Kalyvas (2006). The Basic Norm and Democracy in Hans Kelsen’s Legal and Political Theory. Philosophy and Social Criticism 32 (5):573-599.score: 12.0
    Hans Kelsen refused to develop a democratic theory of the basic norm. Given that he expounded a strong distinction between law and politics as two separate scientific disciplines he consistently argued against any attempt to politicize legal science and corrupt its object of cognition. As a result, there has been very little discussion of the basic norm in relation to his democratic theory. This article attempts to fill this gap by tracing the relationship between the basic norm and democracy (...)
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  26. Stanley L. Paulson (2000). The Weak Reading of Authority in Hans Kelsen's Pure Theory of Law. Law and Philosophy 19 (2):131 - 171.score: 12.0
    Authority qua empowerment is theweak reading of authority in Hans Kelsen's writings.On the one hand, this reading appears to beunresponsive to the problem of authority as we know itfrom the tradition. On the other hand, it squares withlegal positivism. Is Kelsen a legal positivist?Not without qualification. For he defends anormativity thesis along with the separation thesis,and it is at any rate arguable that the normativitythesis mandates a stronger reading of authority thanthat modelled on empowerment. I offer, in the paper,a (...)
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  27. John Mcdowell (1998). Comment on Hans-Peter Kr Ger's Paper. Philosophical Explorations 1 (2):120 – 125.score: 12.0
    In my Mind and World I appeal to second nature, which, according to Hans-Peter Kr ger, plays a central role in Plessner's philosophical anthropology. But I think this convergence is less significant than Kr ger suggests.This note differentaties my purpose-to disarm the temptation to think perceptual experience, natural as it is, could not figure in what Sellars called “the space of reasons”-from Plessner's, which is to disarm the temptation to hope for an ahistorical insight into what is properly authoritative (...)
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  28. Richard E. Aquila (2003). Hans Vaihinger and Some Recent Intentionalist Readings of Kant. Journal of the History of Philosophy 41 (2):231-250.score: 12.0
    BRENTANO'S APPROPRIATION OF THE Scholastic notion of intentionality, and of what Brentano called "the intentional (or mental) inexistence of an object," was early on exploited in a reading of Kant's theory of objects and appearances. Apparently the first systematic attempt was undertaken by Hans Vaihinger. However, Vaihinger's is radically different from more recent intentionalist readings of Kant. Albeit not in every respect, I propose that a return to this aspect of Vaihinger's approach supports a rewarding advance on such readings. (...)
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  29. Carsten Klein (2001). Conventionalism and Realism in Hans Reichenbach's Philosophy of Geometry. International Studies in the Philosophy of Science 15 (3):243 – 251.score: 12.0
    Hans Reichenbach's so-called geometrical conventionalism is often taken as an example of a positivistic philosophy of science, based on a verificationist theory of meaning. By contrast, we shall argue that this view rests on a misinterpretation of Reichenbach's major work in this area, the Philosophy of Space and Time (1928). The conception of equivalent descriptions, which lies at the heart of Reichenbach's conventionalism, should be seen as an attempt to refute Poincaré's geometrical relativism. Based upon an examination of the (...)
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  30. Hans J. Morgenthau (2004). Political Theory and International Affairs: Hans J. Morgenthau on Aristotle's the Politics. Praeger Publishers.score: 12.0
    Politics and political science -- Equality to freedom -- Law and government -- Ethics and politics -- Power, interests, and the common good -- Justice and revolution.
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  31. Gürol Irzık (2011). Hans Reichenbach in Istanbul. Synthese 181 (1):157 - 180.score: 12.0
    Fleeing from the Nazi regime, along with many German refugees, Hans Reichenbach came to teach at Istanbul University in 1933, accepting the invitation of the Turkish government and stayed in Istanbul until 1938. While much is known about his work and life in Istanbul, the existing literature relies mostly on his letters and works. In this article I try to shed more light on Reichenbach's scholarly activities and personal life by also taking into account the Turkish sources and the (...)
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  32. Varol Akman (1995). Book Review -- Hans Kamp and Uwe Reyle, From Discourse to Logic: Introduction to Model-Theoretic Semantics of Natural Language, Formal Logic and Discourse Representation Theory. [REVIEW] .score: 12.0
    This is a review of From Discourse to Logic: Introduction to Model-theoretic Semantics of Natural Language, Formal Logic and Discourse Representation Theory, by Hans Kamp and Uwe Reyle, published by Kluwer Academic Publishers in 1993.
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  33. L. S. (2000). The Weak Reading of Authority in Hans Kelsen's Pure Theory of Law. Law and Philosophy 19 (2):131-171.score: 12.0
    Authority qua empowerment is the weak reading of authority in Hans Kelsen's writings. On the one hand, this reading appears to be unresponsive to the problem of authority as we know it from the tradition. On the other hand, it squares with legal positivism. Is Kelsen a legal positivist?Not without qualification. For he defends a normativity thesis along with the separation thesis, and it is at any rate arguable that the normativity thesis mandates a stronger reading of authority than (...)
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  34. H. G. Callaway (1994). Review of Hans Joas, Pragmatismus Und Gesellschaftstheorie. [REVIEW] Transactions of the Charles S. Peirce Society (1):203-212.score: 12.0
    This is my critical review of Hans Joas' book on Pragmatism and social theory which concerns, in part the early 20th-century German reception of American philosophy and the relationship of this to contemporary German thought.
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  35. Lawrence Vogel (1995). Hans Jonas's Diagnosis of Nihilism: The Case of Heidegger. International Journal of Philosophical Studies 3 (1):55 – 72.score: 12.0
    I show how Hans Jonas, one of Heidegger's most distinguished Jewish students, traces his mentor's susceptibility to Nazism to a moral nihilism at the heart of Heidegger's teaching in "Being and Time". I then demonstrate how Jonas's own "existential interpretation of the biological facts" and metaphysical grounding of "an imperative of responsibility" provide one of the most systematic and challenging rejoinders to the moral failings of Heidegger's thought.
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  36. Luiz Rohden (2000). "Ser Que Pode Ser Compreendido É Linguagem": A Ontologia Hermenêutica de Hans-Georg Gadamer. Revista Portuguesa de Filosofia 56 (3/4):543 - 557.score: 12.0
    Este artigo constitui uma reflexão acerca desta central e controversa afirmação contida na terceira parte de Verdade e Método segundo a qual "ser que pode ser compreendido é linguagem". Depois de apresentar uma tríplice leitura dessa mesma afirmação, concretamente na sua dimensão platónica, kantiana, e hegeliana, o artigo procura sobretudo desenvolver uma leitura ontológica da mesma. É assim que, partindo dessa tríplice leitura, o presente trabalho intenta justificar e fundamentar a Ontologia hermenêutica de Gadamer, a qual considera ser, para além (...)
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  37. Norbert Anwander (2013). Eva Buddeberg: Verantwortung im Diskurs: Grundlinien einer rekonstruktiv-hermeneutischen Konzeption moralischer Verantwortung im Anschluss an Hans Jonas, Karl-Otto Apel und Emmanuel Lévinas. [REVIEW] Ethical Theory and Moral Practice 16 (1):217-218.score: 12.0
    Eva Buddeberg: Verantwortung im Diskurs: Grundlinien einer rekonstruktiv-hermeneutischen Konzeption moralischer Verantwortung im Anschluss an Hans Jonas, Karl-Otto Apel und Emmanuel Lévinas Content Type Journal Article Pages 1-2 DOI 10.1007/s10677-012-9366-3 Authors Norbert Anwander, Humboldt-Universität zu Berlin, Institut für Philosophie, Unter den Linden 6, 10099 Berlin, Germany Journal Ethical Theory and Moral Practice Online ISSN 1572-8447 Print ISSN 1386-2820.
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  38. 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.score: 12.0
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  39. Andreas Kamlah (1977). Hans Reichenbach's Relativity of Geometry. Synthese 34 (3):249 - 263.score: 12.0
    Hans Reichenbach's 1928 thesis of the relativity of geometry has been misunderstood as the statement that the geometrical structure of space can be described in different languages. In this interpretation the thesis becomes an instance of trivial semantical conventionalism, as Grünbaum calls it. To understand Reichenbach correctly, we have to interpret it in the light of the linguistic turn, the transition from thought oriented philosophy to language oriented philosophy, which mainly took place in the first decades of our century. (...)
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  40. Robert Olby (2011). Staffan Müller-Wille & Hans-Jörg Rheinberger (Eds): Heredity Produced. At the Crossroads of Biology, Politics, and Culture, 1500–1870. Acta Biotheoretica 59 (3):327-331.score: 12.0
    Staffan Müller-Wille & Hans-Jörg Rheinberger (Eds): Heredity Produced. At the Crossroads of Biology, Politics, and Culture, 1500–1870 Content Type Journal Article Category Book Review Pages 327-331 DOI 10.1007/s10441-011-9130-4 Authors Robert Olby, Department of the History and Philosophy of Science, University of Pittsburgh, 1017 Cathedral of Learning, Pittsburgh, PA 15236, USA Journal Acta Biotheoretica Online ISSN 1572-8358 Print ISSN 0001-5342 Journal Volume Volume 59 Journal Issue Volume 59, Numbers 3-4.
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  41. Roberto Franzini Tibaldeo (2012). Hans Jonas' 'Gnosticism and Modern Nihilism', and Ludwig von Bertalanffy. Philosophy and Social Criticism 38 (3):289-311.score: 12.0
    ‘Gnosticism and Modern Nihilism’ (published in Social Research , 1952) is indeed one of Hans Jonas’ most famous essays, to which its author reserved very deep attention during his philosophical career. As a former pupil of Martin Heidegger and Rudolf Bultmann, Jonas started to deal with religious topics, and specifically with Gnosticism, from the very outset of his philosophical career in the 1920s. After gaining recognition thanks to his remarkable philosophical-existential interpretation of Gnosticism, he returned to the modern age (...)
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  42. Hans Dieter Betz, Adela Yarbro Collins & Margaret Mary Mitchell (eds.) (2001). Antiquity and Humanity: Essays on Ancient Religion and Philosophy: Presented to Hans Dieter Betz on His 70th Birthday. Mohr Siebeck.score: 12.0
  43. Thomas E. Uebel (2005). Learning Logical Tolerance: Hans Hahn on the Foundations of Mathematics. History and Philosophy of Logic 26 (3):175-209.score: 12.0
    Hans Hahn's long-neglected philosophy of mathematics is reconstructed here with an eye to his anticipation of the doctrine of logical pluralism. After establishing that Hahn pioneered a post-Tractarian conception of tautologies and attempted to overcome the traditional foundational dispute in mathematics, Hahn's and Carnap's work is briefly compared with Karl Menger's, and several significant agreements or differences between Hahn's and Carnap's work are specified and discussed.
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  44. W. Schröder & H. -J. Treder (1996). Hans Ertel and Cosmology. Foundations of Physics 26 (8):1081-1088.score: 12.0
    This paper deals with Hans Ertel's contribution to fundamental cosmological problems and with the irrelerance to geophysics. Ertl's studies arc related to Einstein's relativistic physics, Eddington's large numbers in cosmology, and to other problems.
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  45. Viktor Hamburger, Garland E. Allen, Jane Maienschein & Hans Spemann (1999). Hans Spemann on Vitalism in Biology: Translation of a Portion of Spemann's "Autobiography". [REVIEW] Journal of the History of Biology 32 (2):231 - 243.score: 12.0
  46. Alexis Bienvenu (2006). Les Propositions invérifiabLes Ont-elLes Un Sens?: Probabilité, Action Et Signification Chez Hans Reichenbach. Dialogue 45 (1):45-67.score: 12.0
    En 1938, Hans Reichenbach soutenait, dans Experience and Prediction, que la théorie de la signification défendue par le positivisme logique, à savoir le «verificationnisme strict», n’avait pas réussi à formuler un critère satisfaisant de la signification cognitive des énoncés. Il le remplaça par un critère purement probabiliste qui lui permettait de restaurer la connexion pragmatique entre le langage et l’action. Mais de sérieuses difficultés grèvent la justification de cette théorie. Le but de cet article est de se pencher sur (...)
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  47. Lorraine Code (ed.) (2003). Feminist Interpretations of Hans-Georg Gadamer. Pennsylvania State University Press.score: 12.0
    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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  48. C. Fethe (1993). Beyond Voluntary Consent: Hans Jonas on the Moral Requirements of Human Experimentation. Journal of Medical Ethics 19 (2):99-103.score: 12.0
    In his essay, Philosophical Reflections on Experimenting with Human Subjects, Hans Jonas contends that except in cases of widespread medical emergencies, people do not have a moral or social obligation to volunteer to be subjects in medical experiments. He further argues that any appeal for volunteer subjects in medical experiments should whenever possible give priority to those who can identify with the project and offer a strong sense of commitment to its goals. The first of these claims is given (...)
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  49. 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.score: 12.0
    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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  50. R. G. Rinard (1992). Hans Spemann: Cultural Factors in the Rejection of an Engineering Stance in Embryology. Synthese 91 (1-2):73 - 91.score: 12.0
    Hans Spemann's use of the concept double assurance, drawn from engineering models in cytology, is discussed in his work on lens development and the action of the organizer. His transformation of this concept within his neo-Lamarckian program is demonstrated and connected with the cultural factors which shaped engineering and embryology in Weimar Germany.
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