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

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  1.  2
    Hans-Georg Moeller (2009). The Moral Fool: A Case for Amorality. Columbia University Press.
    Justice, equality, and righteousness—these are some of our greatest moral convictions. Yet in times of social conflict, morals can become rigid, making religious war, ethnic cleansing, and political purges possible. Morality, therefore, can be viewed as pathology-a rhetorical, psychological, and social tool that is used and abused as a weapon. An expert on Eastern philosophies and social systems theory, Hans-Georg Moeller questions the perceived goodness of morality and those who claim morality is inherently positive. Critiquing the ethical "fanaticism" of Western (...)
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  2.  26
    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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  3.  3
    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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  4. Hans-Georg Moeller & Leo Stan (2003). On Zhuangzi and Kierkegaard. [REVIEW] Philosophy East and West 53 (1):130 - 135.
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    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.
  6.  42
    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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  7.  1
    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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  8.  51
    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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  9.  23
    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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  10.  3
    Guo Yi, Chung-Ying Cheng, Asuman Lätzer-Lasar, Hans-Georg Moeller, Arran Gare, Sasa Josifovic, Paul Cobben, Günter Zöller, Christian Krijnen, Tilman Borsche, Ralph Weber & Richard N. Stichler, Metaphysical Foundations of Knowledge and Ethics in Chinese and European Philosophy.
    In the history of Chinese and European philosophy, metaphysics has played an outstanding role: it is a theoretical framework which provides the basis for a philosophical understanding of the world and the self. A theory of the self is well integrated in a metaphysical understanding of the totality of nature as a dynamic process of continuous changes. According to this view, the purpose of existence can be conceived of as the development and realization of the full potential given to the (...)
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  11.  18
    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.
  12.  2
    Hans-Georg Moeller (2003). Before and After Representation. Semiotica 2003 (143).
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  13.  6
    Hans-Georg Moeller (2012). Daoist Criticisms of Confucian Sacrificial Rites. Sophia 51 (2):283-292.
  14.  27
    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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  15.  32
    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.
  16.  30
    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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  17.  26
    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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  18.  19
    Hans-Georg Moeller (2011). A Short Response to Edward Slingerland. Dao: A Journal of Comparative Philosophy 10 (4):535-536.
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  19.  28
    Hans-Georg Moeller (2004). The "Exotic" Nietzsche--East and West. Journal of Nietzsche Studies 28 (1):57-69.
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  20.  24
    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, 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 Niklas Luhmann's historical (...)
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  21.  9
    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.  4
    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.
  23.  16
    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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  24.  4
    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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  25.  10
    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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  26.  7
    Hans-Georg Moeller & Leo Stan (2003). Review: On Zhuangzi and Kierkegaard. [REVIEW] Philosophy East and West 53 (1):130 - 135.
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  27.  9
    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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  28.  7
    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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  29. Hans-Georg Moeller (2009). Book Review. [REVIEW] Dao: A Journal of Comparative Philosophy 8:97-100.
     
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  30. 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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  31. 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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  32. 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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  33.  6
    James S. Hans (1978). Hans-Georg Gadamer and Hermeneutic Phenomenalogy. Philosophy Today 22 (1):3-19.
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  34.  3
    Wayne Alt (2015). The Moral Fool: A Case for Amorality by Hans-Georg Moeller. Philosophy East and West 65 (1):331-341.
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  35.  34
    Erica Brindley (2008). The Philosophy of the Daodejing – by Hans-Georg Moeller. Journal of Chinese Philosophy 35 (1):185–188.
  36.  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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  37. N. Fischer (forthcoming). Hans-Juergen Syberg's Opera Film, Parsifal: Visual Transformation and Philosophical Reconstruction. Film and Philosophy.
     
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  38. Sarah Mattice (2015). Landscape and Travelling East and West: A Philosophical Journey Ed. By Hans-Georg Moeller, Andrew K. Whitehead. Philosophy East and West 65 (3):988-991.
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  39.  41
    Brook Ziporyn (2010). Moeller, Hans-Georg, The Moral Fool: A Case for Amorality. Dao: A Journal of Comparative Philosophy 9 (4):481-485.
  40.  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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  41. 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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  42.  61
    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 33-48.
    An attempt to achieve an overall interpretation of the thinking of <span class='Hi'>Hans</span> Jonas by utilising the notions of life, ambivalence and responsibility.
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  43.  97
    Roberto Franzini Tibaldeo (2015). The Meaning of Life. Can Hans Jonas’ "Philosophical Biology" Effectively Act Against Reductionism in the Contemporary Life Sciences? Humaniora. Czasopismo Internetowe 1 (9):13-24.
    <span class='Hi'>Hans</span> Jonas’ “philosophical biology,” although developed several decades ago, is still fundamental to the contemporary reflection upon the meaning of life in a systems thinking perspective. Jonas, in fact, closely examines the reasons of modern science, and especially of Wiener’s Cybernetics and Bertalanffy’s General System Theory, and at the same time points out their basic limits, such as their having a reductionistic attitude to knowledge and ontology. In particular, the philosopher highlights the problematic consequences of scientific reductionism for human (...)
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  44.  55
    Roberto Franzini Tibaldeo (2014). Hans Jonas and Vasily Grossman: Reflections on the Human Condition After Auschwitz. Ethics in Progress 5 (2):215-245.
    The article endeavours to compare the reflections on the Shoah of two of the most celebrated intellectuals of Jewish origin of the 20th century, namely the German philosopher Hans Jonas (1903-1993) and the Soviet writer Vasily Grossman (1905-1964). Both Jonas’ essay on The Concept of God after Auschwitz (1987) and Grossman’s novels and reports, such as The Hell of Treblinka (1944), Life and Fate (1980), and The Sistine Madonna (1989), are characterised by a thorough enquiry into the ambivalence of the (...)
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  45.  41
    Roberto Franzini Tibaldeo (2015). Animale, "transanimale" e umano nel pensiero di Hans Jonas / Animal, "transanimal" and Human in Hans Jonas' Thought. Pensando – Revista de Filosofia 6 (11):415-435.
    Il pensiero di <span class='Hi'>Hans</span> Jonas, specie per quel che riguarda la cosiddetta “biologia filosofica”, tratta indirettamente del rapporto tra essere umano e animale. A questo riguardo, Jonas rifiuta sia l’approccio dualistico, sia quello monistico-riduzionistico e propende al contrario per una complessiva reinterpretazione del fenomeno della vita nei termini di quel che egli definisce una “rivoluzione ontologica”. In virtù di ciò, il pensatore rintraccia lo specifico del fenomeno della vita e individua nelle forme viventi una scala naturae di complessità, auto-trascendimento (...)
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  46.  75
    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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  47.  46
    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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  48.  23
    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. [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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  49.  11
    Tiziana Proietti (2015). The Aesthetics of Proportion in Hans van der Laan and Leon Battista Alberti. Aisthesis. Pratiche, Linguaggi E Saperi Dell’Estetico 8 (2):183-199.
    This paper aims at presenting the work of Dutch architecture Hans van der Laan through a comparison with the Renaissance architect Leon Battista Alberti by stating the similarity of the role assigned to proportion in architectural design by both architects. In particular, the study will show how both Van der Laan and Alberti understood proportion and the perceptive and aesthetic values of proportioned forms as the result of an intellectual appreciation.
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  50. 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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