Search results for 'Hans-Ulrich Dallmann' (try it on Scholar)

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  1. Hans-Ulrich Dallmann (1998). Niklas Luhmann's Systems Theory as a Challenge for Ethics. Ethical Theory and Moral Practice 1 (1):85-102.score: 290.0
    The author discusses Niklas Luhmann's concept of ethics and morals. Therefore he sketches the main traits of Luhmann's theory of systems (e.g. the terms autopoiesis, system and environment, code and programme). From the system-theoretical point of view, ethics are characterized as the reflexive theory of morals. Morals are described as the communication of regard or disregard. The author shows which consequences follow from this concept by discussing problems concerning several subsystems at the same time. The problems of Luhmann's theory of (...)
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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. Walter Doerfler, Hans Günter Ulrich & P. Böhm (eds.) (2010). Medicine at the Interface Between Science and Ethics: Leopoldina Symposium, May 30 to June 1, 2007, Weissenburg, Bayern. Wissenschaftliche Verlagsgesellschaft.score: 120.0
     
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  4. Hans G. Ulrich (2005). Jenseits des Erlaubten? In Jens Kulenkampff & Gunther Wanke (eds.), Über Die Grenzen von Wissenschaft Und Forschung: Fünf Vorträge. Verlag Universitätsbund Erlangen-Nürnberg E.V..score: 120.0
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  5. Hans Ulrich (1961). Planung in der Unternehmung. Kriterion 19:8-11.score: 120.0
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  6. B. Brock (2007). Why the Estates? Hans Ulrich's Recovery of an Unpopular Notion. Studies in Christian Ethics 20 (2):179-202.score: 56.0
    This paper outlines Hans Ulrich's reworking of the Lutheran doctrine of the estates. He conceives the estates as descriptions of the new patterns of social life that God has promised to found and secure. This emphasis on the divine activity of generating social order is an expression of Ulrich's agreement with common and familiar criticisms of the doctrine, and why he nevertheless believes it indispensable for an evangelical ethic. A construal of the traditional doctrine of the estates that is unique (...)
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  7. H. S. Reinders (2007). In Conversation With Hans Ulrich's Wie Geschopfe Leben. Studies in Christian Ethics 20 (2):231-256.score: 56.0
    This paper presents Hans Ulrich's account of Christian ethics as an ethics of `vocation'. It is interested in how Ulrich's account of vocational ethics is developed as a critique of professional ethics. Professional ethics is seen as reflecting the structures of ethical deliberation of the social order that produces it, thereby failing to move beyond the realm of `works'. In contrast, the distinguishing characteristic of Ulrich's vocational ethics is shown to be that it is a response to the Word `from (...)
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  8. J. L. O'Donovan (2012). Response to Hans Ulrich: The Future and Way of Anglican Ethics. Studies in Christian Ethics 25 (2):181-185.score: 56.0
    In conversation with Hans Ulrich, this response considers the future and the path of Anglican ethics in the Reformation tradition.
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  9. Marcos Silva (2011). Elogio da beleza atlética, de Hans Ulrich Gumbrecht. Princípios 17 (28):309-319.score: 56.0
    Resenha: Gumbrecht, Hans Ulrich. Elogio da beleza atlética . Trad. Fernanda Ravagnani. Sáo Paulo: Companhia das Letras, 2007.
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  10. B. Wannenwetsch (2007). `Ruled By the Spirit': Hans Ulrich's Understanding of Political Existence. Studies in Christian Ethics 20 (2):257-272.score: 54.0
    This essay introduces the political thought of Hans G. Ulrich as it is presented in his seminal work Wie Geschöpfe leben. What sets Ulrich's thought apart from most other authors in the field is that his interest is not in an account of community or citizenship, but in the status politicus — the political form of existence that is bestowed on human beings as God's creatures who are called to be `ruled by the spirit' instead of succumbing to any form (...)
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  11. W. Palaver (2007). Challenging Capitalism as Religion: Hans G. Ulrich's Theological and Ethical Reflections On the Economy. Studies in Christian Ethics 20 (2):215-230.score: 48.0
    The following article starts by summarising how much modern capitalism is characterised by its religious structure. The world of branding — consumer goods becoming religiously attractive — and religious metaphors that have become necessary to describe contemporary neoliberalism are key examples. A second step consists in describing four typical aspects of religious capitalism in the following of Walter Benjamin's fragment `Capitalism as Religion' from 1921. Against this background I thirdly summarise Hans G. Ulrich's theological ethics concerning the economy. At the (...)
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  12. M. Bockmuehl (2007). Scripture On the Moral Life of Creatures: In Conversation With Hans G. Ulrich. Studies in Christian Ethics 20 (2):168-178.score: 48.0
    Hans G. Ulrich's book, Wie Geschöpfe leben, engages eclectically but vigorously with moral and theological aspects of the Bible's teaching on ethics. This article employs three questions as an entrée to understanding his encounter with Scripture: it asks about his implicit biblical canon, his approach and presuppositions in hermeneutics, and finally about his major critical conversation partners. Supplementing Ulrich's strong sense of the Bible's importance for theological ethics, a strongly Lutheran reading of notions like `law' and `commandment' here goes hand (...)
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  13. Heikki Ikäheimo (2010). Hegelianismus Und Saint-Simonismus, Edited by Hans-Christoph Schmidt Am Busch, Ludwig Siep, Hans-Ulrich Thamer and Norbert Waszek. European Journal of Philosophy 18 (1):148-153.score: 42.0
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  14. Ingo Farin (2010). Ursula Boelhauve, Gudrun Kühne-Bertram, Hans-Ulrich Lessing and Frithoj Rodi (eds) Bollnow, Otto Friedrich, Das Wesen der Stimmungen , Vol. 1, Studienausgabe in 12 Bänden. [REVIEW] Continental Philosophy Review 43 (4):589-595.score: 42.0
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  15. Joan Grassbaugh Forry (2008). In Praise of Athletic Beauty by Gumbrecht, Hans Ulrich. Journal of Aesthetics and Art Criticism 66 (2):217–218.score: 42.0
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  16. D. E. Strong (1975). Hans Ulrich Instinsky: Der Spatrömische Silberschatzfund von Kaiseraugust. (Akad. Mainz, Abh. d. Geistes- u. Sozial wissenschaftlichen Klasse, 1971. 5.) Pp. 18; 3 plates. Wiesbaden: Steiner, 1971. Paper, DM. 6.80. [REVIEW] The Classical Review 25 (01):161-162.score: 42.0
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  17. W. J. Buxton (1997). Book Reviews : Hans Ulrich Gumbrecht and K. Ludwig Pfeiffer, Eds., Materialities of Communication, Translated by William Whobrey. Stanford University Press, Stanford, 1994. Paper, $17.95. [REVIEW] Philosophy of the Social Sciences 27 (2):249-255.score: 42.0
  18. A. R. Burn (1951). Hans Ulrich Instinsky: Alexander der Grosse am Hellespont. Pp. 72. Godesberg: Küpper, 1949. Paper, DM. 3.80. The Classical Review 1 (02):120-121.score: 42.0
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  19. Lars Hanisch (2013). Hans-Ulrich Lessing, Rudolf A. Makkreel and Riccardo Pozzo (Eds.): Recent Contributions to Dilthey's Philosophy of the Human Sciences. [REVIEW] Journal for General Philosophy of Science 44 (1):253-257.score: 42.0
  20. James Diggle (1977). Hans-Ulrich Gösswein: Die Briefe des Euripides. (Beiträge zur klassischen Philologie, 55.) Pp. 142. Meisenheim am Glan: Anton Hain, 1975. Paper, DM.34. [REVIEW] The Classical Review 27 (01):105-.score: 42.0
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  21. Ingo Farin (2010). Ursula boelhauve, Gudrun kühne-Bertram, Hans-Ulrich Lessing and frithoj Rodi (eds) Bollnow, Otto Friedrich, Das wesen der stimmungen , vol. 1, studienausgabe in 12 bänden königshausen & Neumann, würzburg, 2008, 248 pp, isbn 3826039300 (pbk), eur €22,00. [REVIEW] Continental Philosophy Review 43 (4):589-595.score: 42.0
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  22. Joachim H. Knoll (2008). Grollen aus Bielefeld Hans-Ulrich Wehler inszeniert seine wissenschaftliche und politische Gelehrtenbiographie. Zeitschrift für Religions- Und Geistesgeschichte 60 (2):172-177.score: 42.0
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  23. Marek N. Jakubowski (2010). Hans-Christoph Schmidt am Busch, Ludwig Siep, Hans-Ulrich Thamer, Norbert Waszek, Hegelianizm und Saint-Simonismus, mentis. Ruch Filozoficzny 1 (1).score: 42.0
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  24. Ted Leland (2007). In Praise of Athletic Beauty By Hans Ulrich Gumbrecht. Published 2006 by Belknap Press at Harvard Press, Cambridge, MA. Journal of the Philosophy of Sport 34 (1):100-101.score: 42.0
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  25. Carsten Strathausen (2006). A Rebel Against Hermeneutics: On the Presence of Hans Ulrich Gumbrecht. Theory and Event 9 (1).score: 42.0
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  26. Richard E. Palmer (2002). Review of Jeff Malpas, Ulrich Arnswald, Jens Kertscher (Eds.), Gadamer's Century: Essays in Honor of Hans-Georg Gadamer. [REVIEW] Notre Dame Philosophical Reviews 2002 (6).score: 36.0
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  27. Helen King (1990). Josef-Hans Kühn, Ulrich Fleischer, K. Alpers: Index Hippocraticus, Fasc. IV: Π—Ω. Addenda Et Corrigenda. Pp. 677–946. Göttingen: Vandenhoeck & Ruprecht, 1989. Paper, DM 178. [REVIEW] The Classical Review 40 (02):476-.score: 36.0
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  28. J. A. Davison (1957). Bruno Snell, Ulrich Fleischer, Hans Joachim Mette: Lexikon des frühgriechischen Epos. 2. Lieferung ( εικ ς–α ρ ω). Pp. 96. Göttingen: Vandenhoeck & Rupprecht, 1956. Paper, DM. 24. [REVIEW] The Classical Review 7 (3-4):254-.score: 36.0
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  29. J. A. Davison (1960). Lexicon of Early Greek Epic Bruno Snell, Ulrich Fleischer, Hans Joachim Mette (editors): Lexikon des frühgriechischen Epos. 3. Lieferung. Pp. 80. Göttingen: Vandenhoeck & Ruprecht, 1959. Paper, DM. 24. [REVIEW] The Classical Review 10 (03):195-197.score: 36.0
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  30. Luc Langlois (1988). CRAMER, Konrad, FULDA, Hans Friedrich, HORTSMANN, Rolf-Peter, POTHAST, Ulrich, éd., Theorie der SubjektivitätCRAMER, Konrad, FULDA, Hans Friedrich, HORTSMANN, Rolf-Peter, POTHAST, Ulrich, éd., Theorie der Subjektivität. Laval Théologique Et Philosophique 44 (3):403-405.score: 36.0
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  31. Emmanuel Tourpe (2008). La positivité de l'être comme amour chez Ferdinand Ulrich à l'arrière-plan de Theologik III: Sur un mot de Hans Urs von Balthasar. Gregorianum 89 (1):86-117.score: 36.0
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  32. Hans Ulrich Vogel, Günter Dux & Mark Elvin (eds.) (2010). Concepts of Nature: A Chinese-European Cross-Cultural Perspective. Brill.score: 28.0
    This book, inspired by the sociologist Günter Dux, co-edited by the historian Hans Ulrich Vogel, and introduced by Mark Elvin, is a collective intellectual ...
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  33. Hans Ulrich Gumbrecht (2004). Production of Presence: What Meaning Cannot Convey. Stanford University Press.score: 28.0
    Production of Presence is a comprehensive version of the thinking of Hans Ulrich Gumbrecht, one of the most consistently original literary scholars writing today. It offers a personalized account of some of the central theoretical movements in literary studies and in the humanities over the past thirty years, together with an equally personal view of a possible future. Based on this assessment of the past and the future of literary studies and the humanities, the book develops the provocative thesis that, (...)
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  34. Lloyd Kramer (2009). Searching for Something That is Here and There and Also Gone. History and Theory 48 (1):85-97.score: 28.0
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  35. 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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  36. 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 and (...)
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  37. 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 his (...)
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  38. 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 the (...)
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  39. 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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  40. 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 soluções (...)
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  41. 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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  42. 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, as (...)
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  43. 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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  44. 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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  45. 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 impacto (...)
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  46. 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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  47. 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 press. (...)
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  48. 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
  49. 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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  50. 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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