Search results for 'Hans-Jakob Wilhelm' (try it on Scholar)

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  1. Hellmut Wilhelm & Richard Wilhelm (1995). Understanding the "I Ching": The Wilhelm Lectures on the Book of Changes. Princeton University Press.score: 210.0
    The West's foremost translator of the I Ching, Richard Wilhelm thought deeply about how contemporary readers could benefit from this ancient work and its perennially valid insights into change and chance.
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  2. James S. Hans (1978). Hans-Georg Gadamer and Hermeneutic Phenomenalogy. Philosophy Today 22 (1):3-19.score: 180.0
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  3. J. B. Hainsworth (1977). Hans Kilb: Strukturen epischen Gestaltens im 7. und 23. Gesang der Odyssee. Pp. 234. Munich: Wilhelm Fink, 1973. Paper, DM.28. [REVIEW] The Classical Review 27 (01):102-103.score: 120.0
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  4. Peter H. Greenfield (1994). Hans-Jürgen Diller, The Middle English Mystery Play: A Study in Dramatic Speech and Form. Trans. Frances Wessels.(European Studies in English Literature.) Cambridge, Eng.: Cambridge University Press, 1992. Pp. Xvi, 336. $69.95. First Published in German in 1973 by Wilhelm Fink. [REVIEW] Speculum 69 (4):1155-1157.score: 120.0
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  5. Bernd Kratz (1993). Hans-Joachim Behr, Literatur als Machtlegitimation: Studien zur Funktion der deutschsprachigen Dichtung am böhmischen Königshof im 13. Jahrhundert.(Forschungen zur Geschichte der älteren deutschen Literatur, 9.) Munich: Wilhelm Fink, 1989. Paper. Pp. 276. DM 78. [REVIEW] Speculum 68 (2):476-478.score: 120.0
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  6. Annika Krüger (2007). Verstehen Als Geschehen: Wissenschaftliche Zuständigkeitsbegrenzung Und Hermeneutische Erkenntnisweise: Wilhelm Diltheys Und Hans-Georg Gadamers Versuch Einer Geisteswissenschaftlichen Emanzipation. Wehrhahn.score: 120.0
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  7. Martin Lenz (1999). Jurgen Goldstein, Nominalismus und Moderne: Zur Konstitution neuzeitlicher Subjektivität bei Hans Blumenberg und Wilhelm von Ockham. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 4 (1):267-270.score: 120.0
  8. Michael E. Stoller (1985). Wilhelm Berges (†) and Hans Jürgen Rieckenberg, Die älteren Hildesheimer Inschriften bis zum Tode Bischof Hezilos († 1079). (Abhandlungen der Akademie der Wissenschaften in Göttingen, Philologisch-historische Klasse, 3/131.) Göttingen: Vandenhoeck & Ruprecht, 1983. Paper. Pp. 214 plus 35 plates. DM 98. [REVIEW] Speculum 60 (2):470.score: 120.0
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  9. Hans Richard Ackermann (1983). Aus Dem Briefwechsel Wilhelm Ackermanns. History and Philosophy of Logic 4 (1-2):181-202.score: 42.0
    A selection from the correspondence of the logician Wilhelm Ackermann (1896?1962) is presented in this article. The most significant letters were exchanged with Bernays, Scholz and Lorenzen, from which extensive passages are transcribed. Some remarks from other letters, with quotations, are also included.
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  10. Hans Jürgen Verweyen (1982). Georg Wilhelm Friedrich Hegel. Collected Works, Volume 11. Philosophy and History 15 (2):115-117.score: 36.0
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  11. Friedrich Wilhelm Kantzenbach (1980). Das wissenschaftliche Werden von Hans-Joachim Schoeps und seine Vertreibung aus Deutschland 1938. Zeitschrift für Religions- Und Geistesgeschichte 32 (4):319-352.score: 36.0
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  12. Hans J. Verweyen (1990). Georg Wilhelm Friedrich Hegel. Phenomenology of the Spirit. Philosophy and History 23 (2):145-146.score: 36.0
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  13. Hans Hermes (1967). In Memoriam: Wilhelm Ackermann (1896-1962). Notre Dame Journal of Formal Logic 8 (1-2):1-8.score: 36.0
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  14. Hans Ineichen (2003). „Die entstehung der hermeneutik“ im zusammenhang mit dem spätwerk Von Wilhelm Dilthey. Revue Internationale de Philosophie 4:455-465.score: 36.0
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  15. Jakob Linaa Jensen (2003). Carl Schmitt: det politiskes begreb. Oversat til dansk af Lars Bo Larsen og Christian Borch. Forord ved Ernst-Wolfgang Böckenförde. Introduktion ved Lars Bo Kaspersen. 172 sider, 200 kr. Hans Reitzels Forlag. [REVIEW] SATS: Northern European Journal of Philosophy 4 (1):191-194.score: 36.0
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  16. Wilhelm Kahle (1972). Hans-Heinrich Nolte: Religiöse Toleranz in Rußland 1600-1725, Göttinger Bausteine zur Geschichtswissenschaft Bd. 41. Musterschmidt-Verlag, Göttingen 1969, 216 pp. [REVIEW] Zeitschrift für Religions- Und Geistesgeschichte 24 (1):85-86.score: 36.0
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  17. Hans Kreßel (1973). Wilhelm Maurer: Kirche und Geschichte. Gesammelte Aufsätze. Band II: Beiträge zu Grundsatzfragen und zur Frömmigkeitsgeschichte. Herausgegeben von Ernst-Wilhelm Kohls und Gerhard Müller. Vandenhoeck & Ruprecht in Göttingen 1970, 404 pp. [REVIEW] Zeitschrift für Religions- Und Geistesgeschichte 25 (3):282-283.score: 36.0
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  18. Hans-Joachim Schoeps (1970). Wilhelm Perpeet: Erich Rothacker - Philosophie des Geistes aus dem Geist der Deutschen Historischen Schule, Verlag H. Bouvier & Co. Bonn 1968, 123 pp. [REVIEW] Zeitschrift für Religions- Und Geistesgeschichte 22 (2):189-189.score: 36.0
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  19. Hans Jürgen Verweyen (1986). Georg Wilhelm Friedrich Hegel. Collected Works. Vol. 21. Philosophy and History 19 (2):116-117.score: 36.0
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  20. Hans Erich Bödeker (2002). "Aber ich strebe nach einer weitren Sphäre als bloß litterarischer Thätigkeit" Intentionen, Haltungen und Wirkungsfelder Christian Wilhelm von Dohms. Zeitschrift für Religions- Und Geistesgeschichte 54 (4):305-325.score: 36.0
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  21. Hans Clement (2010). Antwort Auf den Nihilismus: Die Philosophische Theologie von Wilhelm Weischedel. Peeters.score: 36.0
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  22. Hans Clement (forthcoming). De filosoof Van het radicale vragen: Ter herinnering aan Wilhelm weischedel. Tijdschrift Voor Filosofie.score: 36.0
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  23. Hans Dierkes (1973). Der'Zauber des Gegensatzes.'Schopenhauer und Wilhelm Raabes' Stopfkuchen.'. Schopenhauer Jahrbuch 54:93-107.score: 36.0
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  24. Hans-Georg Gadamer (1990). Festrede zum 300. Geburtstag von Gottfried Wilhelm Leibniz am 1. Juli 1946 in der Aula der Universitat Leipzig. Studia Leibnitiana 22:1-10.score: 36.0
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  25. Hans Friedrich Geißer (1990). Poet der Welt und Schöpfung aus dem Nichts. Bemerkungen im Hinblick auf einen von Alfred North Whitehead sowie bereits von Wilhelm von Ockham glossierten Text. Neue Zeitschrift Für Systematische Theologie Und Religionsphilosophie 32 (2).score: 36.0
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  26. Friedrich Wilhelm Kantzenbach (1973). Hans-Joachim Schoeps (Hrsg.): Zeitgeist der Au f klärung, Beiträge von Karl Epting, Gerhard Funke, Kurt Kluxen, Karl Kupisch, Hans-Joachim Maurer, Pierre-Paul Savage, Hans-Joachim Schoeps, Hellmuth von Ulmann, Alfred Voigt, Sammlung Schöningh zur Geschichte und Gegenwart, Ferdinand Schöningh, Paderborn 1972, 199 pp. [REVIEW] Zeitschrift für Religions- Und Geistesgeschichte 25 (4):356-356.score: 36.0
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  27. Hans Pribnow (1970). Friedrich Wilhelm Kantzenbach : Albert Schweitzer. Wirklichkeit und Legende. Band 50 der Buchreihe "Persönlichkeit und Geschichte". Musterschmidt-Verlag Göttingen 1969, 114 pp. mit einigen Abbildungen. [REVIEW] Zeitschrift für Religions- Und Geistesgeschichte 22 (2):177-179.score: 36.0
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  28. Hans-Joachim Schoeps (1971). Jakob J. Petuchowski : The Theology of Haham David Nieto, An Eighteenth Century Defence of the Jewish Tradition, KTAV Publishing House Inc. 1970, 166 Pp. [REVIEW] Zeitschrift für Religions- Und Geistesgeschichte 23 (1):188-188.score: 36.0
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  29. Hans-Joachim Schoeps (1972). Wilhelm Dilthey: Gesammelte Schriften, Bd. XVI. Zur Geistesgeschichte des 19. Jahrhunderts, Aufsätze und Rezensionen aus Zeitungen und Zeitschriften 1859 bis 1874, hrsg. v. Ulrich Herrmann, Verlag Vandenhoeck & Ruprecht Göttingen 1972, 471 pp. [REVIEW] Zeitschrift für Religions- Und Geistesgeschichte 24 (4):372-372.score: 36.0
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  30. Hans Zeeck (1912). VIII. Im Druck erschienene Schriften von Wilhelm Dilthey. Archiv für Geschichte der Philosophie 25 (2):154-161.score: 36.0
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  31. Han-Liang Chang (2004). Semiotician or Hermeneutician? Jakob von Uexküll Revisited. Sign Systems Studies 32 (1-2):115-137.score: 26.0
    Like other sciences, biosemiotics also has its time-honoured archive, consisting, among other things, of writings by those who have been invented and revered as ancestors of the discipline. One such example is Jakob von Uexküll who has been hailed as a precursor of semiotics, developing his theory of “sign” and “meaning” independently of Saussure and Peirce. The juxtaposition of “sign” and “meaning” is revelatory because one can equally legitimately claim Uexküll as a hermeneutician in the same way as others having (...)
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  32. Dan Zahavi, Max Scheler.score: 24.0
    Max <span class='Hi'>Ferdinand</span> Scheler was born in Munich on August 22, 1874 and brought up in an orthodox Jewish household.1 Aft er completing high school in 1894, he started to study medicine, philosophy, and psychology. He studied with Th eodor Lipps in Munich, with Georg Simmel and Wilhelm Dilthey in Berlin, and with Rudolf Eucken in Jena,2 where he received his doctorate in 1897 with a thesis entitled Beiträge zur Feststellung der Beziehungen zwischen den logischen und ethischen Prinzipien (Contributions (...)
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  33. 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: 24.0
    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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  34. Robert J. Deltete (2008). Wilhelm Ostwald's Energetics 3: Energetic Theory and Applications, Part II. [REVIEW] Foundations of Chemistry 10 (3):187-221.score: 24.0
    This is the third of a series of essays on the development and reception of Wilhelm Ostwald’s energetics. The first essay described the chemical origins of Ostwald’s interest in the energy concept and his motivations for seeking a comprehensive science of energy. The second essay and the present one discuss his various attempts, beginning in 1891 and extending over almost 3 years, to develop a consistent and coherent energetic theory. A final essay will consider reactions to this work and (...)
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  35. 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: 24.0
    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 and (...)
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  36. Amnon Marom (2014). Universality, Particularity, and Potentiality: The Sources of Human Divergence as Arise From Wilhelm Dilthey's Writings. [REVIEW] Human Studies 37 (1):1-13.score: 24.0
    This study examines the sources of human divergence as arise from Wilhelm Dilthey’s writings. While Dilthey assigns a central role to the human subject, he never synthesizes his major ideas on subjectivity into a unified theory of subjective uniqueness. I will show that such a theory can be derived from his writings through the combination of three ideas that appear in them. These ideas are: (1) the thesis that human understanding is possible because of psychological content that is shared (...)
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  37. Frederick Gregory (2008). Questioning Scientific Faith in the Late Nineteenth Century. Zygon 43 (3):651-664.score: 24.0
    The late nineteenth century was not only a time in which religious faith was questioned in light of increasing claims of natural science. It is more accurate to see the familiar Victorian crisis of faith as but one aspect of a larger historical phenomenon, one in which the methods of both religion and science came under scrutiny. Among several examinations of the status of scientific knowledge in the waning decades of the century, the treatment of the subject by the German (...)
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  38. Thomas Uebel (2012). But is It Sociology of Knowledge? Wilhelm Jerusalem's “Sociology of Cognition” in Context. Studies in East European Thought 64 (1-2):5-37.score: 24.0
    This paper considers the charge that—contrary to the current widespread assumption accompanying the near-universal neglect of his work—Wilhelm Jerusalem (1854–1923) cannot count as one of the founders of the sociology of (scientific) knowledge. In order to elucidate the matter, Jerusalem’s “sociology of cognition” is here reconstructed in the context of his own work in psychology and philosophy as well as in the context of the work of some predecessors and contemporaries. It is argued that while it shows clear discontinuities (...)
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  39. Michael Bölker, Mathias Gutmann & Wolfgang Hesse (2008). Information: A Universal Metaphor in Natural and Cultural Sciences? [REVIEW] Poiesis and Praxis 5 (3-4):155-158.score: 24.0
    Information: a universal metaphor in natural and cultural sciences? Content Type Journal Article DOI 10.1007/s10202-008-0046-2 Authors Michael Bölker, Philipps-Universität Marburg Fachbereich 17: Biologie Karl-von-Frisch-Straße 8 35032 Marburg Germany Mathias Gutmann, Philipps-Universität Marburg Institut für Philosophie Wilhelm Röpke Str. 6B 35032 Marburg Germany Wolfgang Hesse, Philipps-Universität Marburg Fachbereich 12: Mathematik und Informatik Hans-Meerwein-Straße 35032 Marburg Germany Journal Poiesis & Praxis: International Journal of Technology Assessment and Ethics of Science Online ISSN 1615-6617 Print ISSN 1615-6609 Journal Volume Volume 5 Journal Issue (...)
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  40. Gregor Schiemann (ed.) (1996). Was ist Natur? Klassische Texte zur Naturphilosophie. Deutscher Taschenbuchverlag.score: 24.0
    "Wir mögen an der Natur beobachten, messen, rechnen, wägen und so weiter, wie wir wollen, es ist doch nur unser Maß und Gewicht, wie der Mensch das Maß der Dinge ist." So schrieb Goethe im Jahre 1807. "Die Natur wird uns keine Sonderbehandlung gewähren, nur weil wir uns als 'Krone der Schöpfung' betrachten... Ich fürchte, sie ist nicht eitel genug, um sich an den Menschen als einen Spiegel zu klammern, in dem allein sie ihre eigene Schönheit sehen kann", schreibt der (...)
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  41. Sheila Faith Weiss (2006). Human Genetics and Politics as Mutually Beneficial Resources: The Case of the Kaiser Wilhelm Institute for Anthropology, Human Heredity and Eugenics During the Third Reich. [REVIEW] Journal of the History of Biology 39 (1):41 - 88.score: 24.0
    This essay analyzes one of Germany's former premier research institutions for biomedical research, the Kaiser Wilhelm Institute for Anthropology, Human Heredity and Eugenics (KWIA) as a test case for the way in which politics and human heredity served as resources for each other during the Third Reich. Examining the KWIA from this perspective brings us a step closer to answering the questions at the heart of most recent scholarship concerning the biomedical community under the swastika: (1) How do we (...)
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  42. 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: 24.0
    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 his (...)
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  43. 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: 24.0
    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 the (...)
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  44. Alberto Fragio (2012). Blumenberg, Hans." Teoria dell'inconcettualità". Anales Del Seminario de Historia de la Filosofía 29 (1):356-359.score: 24.0
    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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  45. 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: 24.0
    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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  46. 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: 24.0
    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, as (...)
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  47. 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: 24.0
    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 soluções (...)
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  48. 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: 24.0
    Mircea Flonta, Hans-Klaus Keul si Jorn Rusen (coord.), Religia si societatea civilã Ed. Paralela 45, Pitesti, 2005.
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  49. Luis Durán Guerra (2011). Metáfora y mundo de la vida en Hans Blumenberg. Revista de Filosofía (Madrid) 35 (2):105-127.score: 24.0
    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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  50. 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: 24.0
    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 impacto (...)
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