Search results for 'Hans-Jürgen Möller' (try it on Scholar)

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  1.  12
    Stefan Huber, Korbinian Moeller, Hans-Christoph Nuerk & Klaus Willmes (2013). A Computational Modeling Approach on Three‐Digit Number Processing. Topics in Cognitive Science 5 (2):317-334.
    Recent findings indicate that the constituting digits of multi-digit numbers are processed, decomposed into units, tens, and so on, rather than integrated into one entity. This is suggested by interfering effects of unit digit processing on two-digit number comparison. In the present study, we extended the computational model for two-digit number magnitude comparison of Moeller, Huber, Nuerk, and Willmes (2011a) to the case of three-digit number comparison (e.g., 371_826). In a second step, we evaluated how hundred-decade and hundred-unit compatibility effects (...)
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  2.  0
    Hans-Georg Moeller (2011). The Radical Luhmann. Columbia University Press.
    In The Radical Luhmann, Moeller focuses on Luhmann's paradigm shift from philosophy to theory, which introduced new perspectives on the contemporary world.
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  3.  37
    Hans-Georg Moeller (2004). Daoism Explained: From the Dream of the Butterfly to the Fishnet Allegory. Open Court.
    The book also sheds new light on many important allegories by showing how modern translations often conceal the wit and humor of the Chinese original.
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  4.  3
    Frank Domahs, Korbinian Moeller, Stefan Huber, Klaus Willmes & Hans-Christoph Nuerk (2010). Embodied Numerosity: Implicit Hand-Based Representations Influence Symbolic Number Processing Across Cultures. Cognition 116 (2):251-266.
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  5.  27
    Hans-Georg Moeller (2010). Review: Bruce Clarke, Posthuman Metamorphosis: Narrative and Systems (New York: Fordham University Press, 2008). [REVIEW] Thesis Eleven 101 (1):132-133.
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  6.  79
    Hans-Georg Moeller & Leo Stan (2003). On Zhuangzi and Kierkegaard. [REVIEW] Philosophy East and West 53 (1):130 - 135.
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  7.  9
    Korbinian Moeller, Elise Klein & Hans-Christoph Nuerk (2013). Influences of Cognitive Control on Numerical Cognition—Adaptation by Binding for Implicit Learning. Topics in Cognitive Science 5 (2):335-353.
    Recently, an associative learning account of cognitive control has been suggested (Verguts & Notebaert, 2009). In this so-called adaptation by binding theory, Hebbian learning of stimulus–stimulus and stimulus–response associations is assumed to drive the adaptation of human behavior. In this study, we evaluated the validity of the adaptation-by-binding account for the case of implicit learning of regularities within a stimulus set (i.e., the frequency of specific unit digit combinations in a two-digit number magnitude comparison task) and their association with a (...)
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  8.  3
    Hans-Georg Moeller (2012). Daoist Criticisms of Confucian Sacrificial Rites. Sophia 51 (2):283-292.
    Various passages in the Laozi and the Zhuangzi, the two most important texts of “philosophical Daoism,” critically mock Confucian sacrificial rites. Perhaps the best known of these criticisms refers to a practice involving straw dogs . This article will attempt to expose the philosophical dimensions of these passages that show, in my reading, how Daoist philosophy looks at such sacrificial rituals as a sort of evidence of the Confucian misconceptions of time, of death and life, and of cosmic and social (...)
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  9.  25
    Hans-Georg Moeller (2010). China-West Interculture: Toward the Philosophy of World Integration. Essays on Wu Kuang-Ming's Thinking – Edited by Jay Goulding. Journal of Chinese Philosophy 37 (2):333-336.
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  10.  24
    Hans-Georg Moeller (2010). Vital Nourishment: Departing From Happiness (Review). Philosophy East and West 60 (3):437-440.
    When asked by students taking Chinese Philosophy classes with me what I can recommend as reading material, I usually say, among other things, anything written by François Jullien. Thankfully, with Vital Nourishment: Departing from Happiness, there is now a new title available in English translation to add to this list. As with the works of most philosophically inclined writers whom I like, this book by Jullien does not really say much that has not already been said by him, at least (...)
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  11.  24
    Hans-Georg Moeller (2007). A Response to Philip J. Ivanhoe's Review. Dao: A Journal of Comparative Philosophy 6 (4):447-448.
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  12.  24
    Paul D’Ambrosio & Hans-Georg Moeller (2007). Ziporyn, Brook, the Penumbra Unbound: The Neo-Taoist Philosophy of Guo Xiang. Dao: A Journal of Comparative Philosophy 6 (4):437-440.
  13.  24
    Hans-Georg Moeller (2004). The "Exotic" Nietzsche--East and West. Journal of Nietzsche Studies 28 (1):57-69.
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  14.  14
    Hans-Georg Moeller (2011). A Short Response to Edward Slingerland. Dao: A Journal of Comparative Philosophy 10 (4):535-536.
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  15.  20
    Hans-Georg Moeller (2004). New Confucianism and the Semantics of Individuality. A Luhmannian Analysis. Asian Philosophy 14 (1):25 – 39.
    This article discusses New Confucian views on individuality and related philosophical problems. Special emphasis is given to the position of Tu Wei-Ming (Du Weiming), a foremost living New Confucian thinker. It is pointed out that many New Confucian philosophers share a vision of a Confucian 'ideal' individuality or selfhood based on social integration - as opposed to a Western type of individuality sometimes portrayed as an individuality by isolation. These patterns of individuality are further examined on the basis of (...)
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  16.  17
    Hans-georg Moeller (2006). No Child Left Behind? A Daoist Critique of Some Humanist Ideals of Education. Journal of Chinese Philosophy 33 (4):517–528.
  17.  3
    Hans‐Georg Moeller (2013). The Old Master. A Syncretic Reading of the Laozi From Mawangdui Text A Onward. By Hongkyung Kim. (Albany: State University of New York Press, 2012. Vii, 310 Pp. Hardback, ISBN‐10: 1438440111, ISBN‐13: 978‐1438440118.). [REVIEW] Journal of Chinese Philosophy 40 (1):205-208.
  18.  13
    Hans-Georg Moeller (2009). Chandler, Marthe, and Ronnie Littlejohn, Ed., Polishing the Chinese Mirror: Essays in Honor of Henry Rosemont Jr. Dao: A Journal of Comparative Philosophy 8 (1):97-100.
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  19.  9
    Hans-Georg Moeller (2009). Knowledge as Addiction : A Comparative Analysis. In M. T. Stepani͡ant͡s (ed.), Journal of Human Values. Council for Research in Values and Philosophy 1-10.
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  20.  2
    Hans-Georg Moeller (2007). Presence, Representation, and Significance. American Journal of Semiotics 23 (1/4):243-252.
    This article introduces a semiotic methodology that can be applied in Comparative Philosophy as an alternative to still dominating content-based methods. Isuggest distinguishing between three semiotic structures that operate on the basis of different relations between the signifier and the signified. These are the structures of “presence”, “representation”, and “significance”. I argue that ancient Chinese philosophy tends to employ the first structure whereas traditional Western philosophy tends toward the second. Postmodern philosophy, however, gives preference to the third one. In accordance (...)
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  21.  5
    Hans-Georg Moeller (2012). Littlejohn, Ronnie, and Jeffrey Dippmann, Ed., Riding the Wind With Liezi. New Perspectives on the Daoist Classic. Dao: A Journal of Comparative Philosophy 11 (3):405-408.
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  22.  6
    Hans-Georg Moeller & Leo Stan (2003). Review: On Zhuangzi and Kierkegaard. [REVIEW] Philosophy East and West 53 (1):130 - 135.
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  23.  8
    Zain Ali, Max Charlesworth, Hans-Georg Moeller, Christopher W. Gowans, Shalom Goldman, Dmitry A. Olshansky, Sor-hoon Tan & Patrick Hutchings (2005). Book Reviews. [REVIEW] Sophia 44 (2):71-87.
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  24.  6
    Hans-Georg Moeller, Chen Derong, Lin Ma, Jay Goulding, Travis Smith, Zong Desheng, Li-Hsiang Lisa Rosenlee, Huaiyu Henry Wang, Huang Yong & Ellen Zhang (2005). Book Reviews and Response. [REVIEW] Dao: A Journal of Comparative Philosophy 5 (1):173-206.
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  25.  1
    Hans-Georg Moeller (2003). Before and After Representation. Semiotica 2003 (143).
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  26. Hans-Georg Moeller (2009). Book Review. [REVIEW] Dao: A Journal of Comparative Philosophy 8:97-100.
     
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  27. Hans-Georg Moeller & Günter Wohlfart (eds.) (2010). Laughter in Eastern and Western Philosophies: Proceedings of the Académie du Midi. Verlag Karl Alber.
     
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  28.  0
    Korbinian Moeller, Samuel Shaki, Silke M. Göbel & Hans-Christoph Nuerk (2015). Language Influences Number Processing – A Quadrilingual Study. Cognition 136:150-155.
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  29. Hans-Georg Moeller (1997). The Chinese Theory of Forms and Names (Xingming Zhi Xue) and its Relation to a Philosophy of Signs. Journal of Chinese Philosophy 24 (2):179-190.
     
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  30. Hans-Georg Moeller (2009). The Moral Fool: A Case for Amorality. Columbia University Press.
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  31.  0
    Hans-Georg Moeller (2006). The Philosophy of the Daodejing. Columbia University Press.
    He explores the recurring images and ideas that shape the work and offers a variety of useful approaches to understanding and appreciating this canonical text.
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  32.  6
    James S. Hans (1978). Hans-Georg Gadamer and Hermeneutic Phenomenalogy. Philosophy Today 22 (1):3-19.
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  33.  31
    Erica Brindley (2008). The Philosophy of the Daodejing – by Hans-Georg Moeller. Journal of Chinese Philosophy 35 (1):185–188.
  34.  8
    Michael R. Slater (2010). Review of Hans-Georg Moeller, The Moral Fool: A Case for Amorality. [REVIEW] Notre Dame Philosophical Reviews 2010 (2).
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  35. N. Fischer (forthcoming). Hans-Juergen Syberg's Opera Film, Parsifal: Visual Transformation and Philosophical Reconstruction. Film and Philosophy.
     
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  36.  39
    Brook Ziporyn (2010). Moeller, Hans-Georg, The Moral Fool: A Case for Amorality. Dao: A Journal of Comparative Philosophy 9 (4):481-485.
  37. Hans-Juergen Link (2013). In Dubio Pro Embryone? Problems for a Precautionary Argument Against Embryonic Stem Cell Research. Ethik in der Medizin 25 (2):129-142.
     
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  38.  12
    Paul Voice (2011). Rawls Explained: From Fairness to Utopia. Open Court.
    IDEAS EXPLAINEDTM Daoism Explained, Hans-Georg Moeller Frege Explained, Joan Weiner Luhmann Explained, Hans-Georg Moeller Heidegger Explained, Graham Harman Atheism Explained, David Ramsay Steele Sartre Explained, ...
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  39.  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, shame, (...)
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  40.  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 consistently (...)
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  41.  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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  42. 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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  43.  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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  44.  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 Probability (...)
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  45.  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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  46.  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 soluções (...)
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  47.  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 will (...)
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  48.  7
    Michael Schwartz (2008). Some Thoughts on Moriarty and Moeller. Journal of Business Ethics 78 (1-2):25 - 38.
    In a recent paper in Business Ethics Quarterly Professor Jeffrey Moriarty (2005) asserted the relevance of political philosophy to business ethics. Moriarty asked whether "businesses ought to be run (more) like states" and argued why that might be beneficial. This paper on the contrary asserts that there are distinct disadvantages to businesses attempting to be run more like states. Specifically, it asserts that any such an attempt increases the likelihood of the re-emergence of a totalitarian society as businesses currently often (...)
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  49.  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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  50.  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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