Search results for 'Hermann Schlawin' (try it on Scholar)

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  1.  47
    Grete Hermann (1999). The Foundations of Quantum Mechanics in the Philosophy of Nature (Translated From the German, with an Introduction, by Dirk Lumma). The Harvard Review of Philosophy 7 (1):35-44.
    The following article by Grete Hermann arguably occupies an important place in the history of the philosophical interpretation of of quantum mechanics. The purpose of Hermann's writing on natural philosophy is to examine the revision of the law of causality which quantum mechanics seems to require at a fundamental level of theoretical description in physics. It is Hermann's declared intention to show that quantum mechanics does not disprove the concept of causality, "yet has clarified [it] and has (...)
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  2. Arnold Hermann (2004). To Think Like God: Pythagoras and Parmenides. The Origins of Philosophy. Parmenides Publishing.
    This book is the scholarly & fully annotated edition of the award-winning _The Illustrated To Think Like God.__ _To Think Like God_ focuses on the emergence of philosophy as a speculative science, tracing its origins to the Greek colonies of Southern Italy, from the late 6th century to mid-5th century B.C. Special attention is paid to the sage Pythagoras and his movement, the poet Xenophanes of Colophon, and the lawmaker Parmenides of Elea. In their own ways, each thinker held that (...)
     
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  3.  1
    Grete Hermann (1996). Fondements Philosophiques de la Mécanique Quantique. Vrin.
    Grete Hermann. POSTFACE INTRODUCTION L'écrit de Grete Hermann a le mérite d'être l'un des premiers à s'attaquer aux fondements philosophiques de la physique quantique. Il donne à voir de manière particulièrement flagrante toute la ...
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  4. Arnold Hermann, Douglas Hedley & Sylvana Chrysakopoulou (2010). Plato's Parmenides: Text, Translation & Introductory Essay. Parmenides Publishing.
    Plato’s _Parmenides_ presents the modern reader with a puzzle. Noted for being the most difficult of Platonic dialogues, it is also one of the most influential. This new edition of the work includes the Greek text on facing pages, with an English translation by Arnold Hermann in collaboration with Sylvana Chrysakopoulou. Hermann's Introduction provides an overview and commentary aimed at scholars and first time readers alike.
     
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  5. Arnold Hermann (2004). The Illustrated to Think Like God: Pythagoras and Parmenides, the Origins of Philosophy. Parmenides Publishing.
    Fascinating illustrations contribute to this illuminating and award-winning account of how and why philosophy emerged and make it a must-read for any inquisitive thinker unsatisfied with prevailing assumptions on this timely and highly relevant subject._ By taking the reader back to the Greek colonies of Southern Italy more than 500 years B.C., the author, with unparalleled insight, tells the story of the Pythagorean quest for otherwordly konwledge -- a tale of cultism, political conspiracies, and bloody uprisings that eventually culminate in (...)
     
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  6. Richard Patterson, Vassilis Karasmanis & Arnold Hermann (eds.) (2013). Presocratics and Plato: Festschrift at Delphi in Honor of Charles Kahn. Parmenides Publishing.
    This celebratory Festschrift dedicated to Charles Kahn comprises some 23 articles by friends, former students and colleagues, many of whom first presented their papers at the international "Presocratics and Plato" Symposium in his honor. The conference was organized and sponsored by the HYELE Institute for Comparative Studies, Parmenides Publishing, and Starcom AG, with endorsements from the International Plato Society, and the Dean of the School of Arts and Sciences, University of Pennsylvania. While Kahn's work reaches far beyond the Presocratics and (...)
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  7. Lydia Patton (2005). The Critical Philosophy Renewed: The Bridge Between Hermann Cohen's Early Work on Kant and Later Philosophy of Science. Angelaki 10 (1):109 – 118.
    German supporters of the Kantian philosophy in the late 19th century took one of two forks in the road: the fork leading to Baden, and the Southwest School of neo-Kantian philosophy, and the fork leading to Marburg, and the Marburg School, founded by Hermann Cohen. Between 1876, when Cohen came to Marburg, and 1918, the year of Cohen's death, Cohen, with his Marburg School, had a profound influence on German academia.
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  8.  94
    Scott Edgar, Hermann Cohen's Principle of the Infinitesimal Method and its History: A Rationalist Interpretation.
    This paper defends a Leibnizian rationalist interpretation of Hermann Cohen’s Principle of the Infinitesimal Method and its History (1883). The first half of the paper identifies Cohen’s various different philosophical aims in the PIM. It argues that they are unified by the fact that Cohen’s arguments for addressing those aims all depend on a single shared premise. That linchpin premise is the claim that mathematical natural science can represent individual objects only if it also represents infinitesimal magnitudes. The second (...)
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  9. Aaron W. Hughes (2010). Maimonides and the Pre-Maimonidean Jewish Philosophical Tradition According to Hermann Cohen. Journal of Jewish Thought and Philosophy 18 (1):1-26.
    This paper examines Hermann Cohen's idiosyncratic construction of a medieval Jewish philosophical tradition, focusing primarily, though not exclusively, on his Charakteristik der Ethik Maimunis . This construction, not unlike modern accounts, is filtered through the central place of Maimonides. For Cohen, however, Maimonides' centrality is defined not by his systematization of Aristotelianism, but by his elevation of ethics over metaphysics. The ethical and pantheistic concerns of Maimonides' precursors, according to this reading, anticipate his uniqueness. Whereas Shlomo ibn Gabirol's pantheistic (...)
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  10.  24
    Gregor Schiemann (1998). The Loss of World in the Image. Origin and Development of the Concept of Image in the Thought of Hermann von Helmholtz and Heinrich Hertz. In D. Baird (ed.), Heinrich Hertz. Classical Physicist, Modern Philosopher. Boston Studies in the Philosophy of Science. Kluwer
    In searching for the origins of current conceptions of science in the history of physics, one encounters a remarkable phenomenon. A typical view today is that theoretical knowledge-claims have only relativized validity. Historically, however, this thesis was supported by proponents of a conception of nature that today is far from typical, a mechanistic conception within which natural phenomena were to be explained by the action of mechanically moved matter. Two of these proponents, Hermann von Helmholtz and his pupil Heinrich (...)
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  11. Hartwig Wiedebach (2010). Logic of Science Vs. Theory of Creation: The “Authority of Annihilation” in Hermann Cohen’s Logic of Origin. Journal of Jewish Thought and Philosophy 18 (2):107-120.
    The difference between Hermann Cohen’s systematic philosophy and his philosophy of religion can be determined via the logical “Judgment of Contradiction,” viewed as an “Authority of Annihilation.” In Cohen’s Logic of Pure Knowledge the “Judgment of Contradiction” acts as a “means of protection” against “falsifications” that may have arisen on the pathway through the previous judgments of “origin” and “identity.” Cohen thematizes these operations in his Religion of Reason Out of the Sources of Judaism, too. However, there they do (...)
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  12.  27
    Gregor Schiemann (2014). Hermann von Helmholtz’ Kantkritik. In Christian Krijnen (ed.), Wissenschaftsphilosophie im Neukantianismus. Ansätze – Kontroversen – Wirkungen. Königshausen & Neumann
    Nach einer kurzen Übersicht über das Leben und Werk von Helmholtz, diskutiere ich die drei Themenbereiche, die für die Beurteilung seines Verhältnisses zu Kant vornehmlich ins Gewicht fallen. Der erste Bereich bildet die Begründung des Energieerhaltungssatzes von 1847, den der späte Helmholtz selbst „durch Kant’s erkenntnistheoretische Ansichten […] beeinflusst“ gesehen hat. Während viele Interpreten diese Selbstauskunft für berechtigt halten, sehe ich in der Struktur der Begründung einen Ausdruck der gegensätzlichen Wissenschaftsauffassungen von Helmholtz und Kant. Als zweites gehe ich auf die (...)
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  13.  94
    Stipe Kutlesa (2004). Croatian Philosophers I: Hermann of Dalmatia (1110–1154). Prolegomena 3 (1):57-71.
    The article includes a short biography of Hermann of Dalmatia and gives an account of his translations and philosophical and scientific work. In order to have a better understanding of Hermann’s philosophy, a reminder of Greek and Arabic philosophy of nature, on which he relies in his interpretation of the world picture, needs to be presented. Cosmological models by Plato, Aristotle, Eudoxus, Heraclides of Pont, Apollonius of Perga, Hipparchus, Ptolemy, and the Arab scientist Abu Ma’shar, are presented. The (...)
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  14.  12
    Gregor Schiemann (1995). Zwischen klassischer und moderner Wissenschaftstheorie: Hermann von Helmholtz und Karl R. Popper, erkenntnistheoretisch verglichen. Deutsche Zeitschrift für Philosophie 43 (5):845—859.
    Mit seinem Einfluß auf die Entwicklung der Physiologie, Physik und Geometrie ist Hermann von Heimholtz wie kaum ein anderer Wissenschaftler der zweiten Hälfte des 19. Jahrhunderts repräsentativ für die Naturforschung in Deutschland. Nicht weniger repräsentativ nimmt sich die Entwicklung seiner Wissenschaftsauffassung aus. Während er bis in die späten 60er Jahre einen emphatischen Wahrheitsanspruch der Wissenschaft vertrat, begann er in der nachfolgenden Zeit, die Geltungsbedingungen der wissenschaftlichen Erkenntnis einer Relativierung zu unterwerfen, die zusammenfassend als Hypothetisierung bezeichnet werden kann. Helmholtz entwickelte (...)
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  15.  20
    Robert Erlewine (2010). Hermann Cohen, Maimonides, and the Jewish Vvirtue of Humility. Journal of Jewish Thought and Philosophy 18 (1):27-47.
    This paper explores Hermann Cohen's engagement with, and appropriation of, Maimonides to refute the common assumption that Cohen's endeavor was to harmonize Judaism with Western culture. Exploring the changes of Cohen's conception of humility from Ethik des reinen Willens to the Ethics of Maimonides and Religion of Reason out of the Sources of Judaism , this paper highlights the centrality of the collective Jewish mission to bear witness against the dominant order of Western civilization and philosophy in Cohen's Jewish (...)
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  16.  13
    George Y. Kohler (2010). Finding Gods Purpose: Hermann Hohens Use of Maimonides to Establish the Authority of Mosaic Law. Journal of Jewish Thought and Philosophy 18 (1):75-105.
    The most important Jewish source for Hermann Cohen's rational theology of Judaism is Maimonides' Guide of the Perplexed . Indeed, the Guide is of such importance that Cohen bases his entire idealistic interpretation of the Jewish religion on it. In particular, Cohen derives his discussion of the continued authority of Mosaic law from the Guide . What follows focuses on Cohen's discussion of the “Law” in his Religion of Reason out of the Sources of Judaism , and attempts to (...)
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  17.  9
    Myriam Bienenstock (2012). Hermann Cohen on the Concept of History: An Invention of Prophetism? Journal of Jewish Thought and Philosophy 20 (1):55-70.
    Abstract At the beginning of his best seller Meaning in History , Karl Löwith launches a violent attack against Jewish prophetism, using the philosophy of history of Hermann Cohen as his first and foremost example. This article purports to show that Löwith misinterpreted the thought of Hermann Cohen. It also reclaims Cohen's own position on history and on the philosophy of history by identifying the questions Cohen himself had asked in his time. At the end of the article, (...)
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  18. Hermann Gundert, Klaus Döring & Wolfgang Kullmann (1974). Studia Platonica. Festschrift Für Hermann Gundert Zu Seinem 65. Geburtstag Am 30.4.1974. Monograph Collection (Matt - Pseudo).
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  19.  1
    Roman Katsman (2015). Eric Gans’s Thinking on Origin, Culture, and the Jewish Question Vis-À-Vis Hermann Cohen’s Heritage. Journal of Jewish Thought and Philosophy 23 (2):236-255.
    _ Source: _Volume 23, Issue 2, pp 236 - 255 In this article I compare some elements of Eric Gans’s thought with a few aspects of the philosophy of Hermann Cohen—first and foremost, Gans’s concept of the origin and Cohen’s concept of Ursprung—while revealing the deep affinity between these two lines of thinking.
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  20.  7
    James A. Diamond (2010). Exegetigal Idealization: Hermann Cohens Religion of Reason Out of the Sources of Maimonides. Journal of Jewish Thought and Philosophy 18 (1):49-73.
    While Maimonides reread his sources to reconcile biblical and rabbinic texts with the demands of reason, Hermann Cohen, in his construction of a “religion of reason,” rereads Maimonides' rereadings of those very same texts. Maimonides' Judaism often bridges the sources toward Cohen's religion of reason by providing a philological anchor that nudges a term or verse now viewed through a more modern historical and evolutionary lens toward its ultimate reason-infused meaning. This paper will explore a hitherto neglected feature of (...)
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  21. Hermann Diels, Theodor Gomperz, Maximilian Braun & William M. Calder (1995). Philology and Philosophy the Letters of Hermann Diels to Theodor and Heinrich Gomperz.
     
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  22. Hermann Levin Goldschmidt & Willi Goetschel (1994). Perspektiven der Dialogik Zürcher Kolloquium Zum 80. Geburtstag von Hermann Levin Goldschmidt. Monograph Collection (Matt - Pseudo).
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  23.  1
    Gregor Schiemann (2009). Hermann von Helmholtz's Mechanism: The Loss of Certainty. A Study on the Transition From Classical to Modern Philosophy of Nature. Springer.
    Two seemingly contradictory tendencies have accompanied the development of the natural sciences in the past 150 years. On the one hand, the natural sciences have been instrumental in effecting a thoroughgoing transformation of social structures and have made a permanent impact on the conceptual world of human beings. This histori¬cal period has, on the other hand, also brought to light the merely hypothetical validity of scientific knowledge. As late as the middle of the 19th century the truth-pathos in the natural (...)
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  24. Hermann Schweppenhäuser, Christoph Türcke & Theodor W. Adorno (1988). Perspektiven Kritischer Theorie Eine Sammlung Zu Hermann Schweppenhäusers 60. Geburtstag. Monograph Collection (Matt - Pseudo).
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  25. Hermann Wein, Jan M. Broekman & Jan Knopf (1975). Konkrete Reflexion Festschrift Für Hermann Wein Zum 60. Geburtstag.
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  26. Nikolay Milkov (2006). Hermann Lotze's "Microcosm". In A.-T. Tymieniecka (ed.), Islamic Philosophy and Phenomenology on the Perennial Issue of Microcosm and Macrocosm. Kluwer 41-65.
    Lotze’s "Microcosm" was published in three volumes, in 1856, 1858 and 1864, respectively. It was soon one of the most widely read philosophy books of the time. It was translated into French and Russian immediately, into English in 1885/87, and into Italian in 1911/16. The book saw six editions in Germany alone by 1923.
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  27.  52
    Luca Bertolino (2013). Die Frage „Was ist?“ bei Hermann Cohen und Franz Rosenzweig. Journal of Jewish Thought and Philosophy 21 (1):57-71.
    The philosophical question "what is?" plays different roles in the work of Cohen and Rosenzweig. According to Cohen, it expresses the authentic meaning of the Socratic concept, which has its methodical-transcendental foundation in the Platonic Idea as answer, since it gives an account of the concept. So Cohen turns the question into an epistemological problem, because it ultimately refers to the necessary condition of knowledge. In contrast, Rosenzweig sees in the "what is?" question grounds to condemn the "old" philosophy founded (...)
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  28.  60
    Antonio Tudela Sancho (1999). Escrituras del yo fragmentado: Hermann Hesse y la quiebra de la experiencia contemporánea. Thémata: Revista de Filosofía 22:295-299.
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  29.  33
    Luca Bertolino (2006). Über das philosophische Fragen. Hermann Cohen, Franz Rosenzweig und die Philosophische Praxis. In Vladimir N. Belov (ed.), Европейская философия в контексте современностн / Europaeische Philosophie im Kontext der Gegenwart. Nauchnaja Kniga 108-138.
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  30.  31
    Gregor Schiemann (2008). Experimental Knowledge and the Theory of Producing It: Hermann von Helmholtz. In U. Feest & G. Hon (eds.), Generating Experimental Knowledge. Max Planck Institute for the History of Science
    Helmholtz's public reflection about the nature of the experiment and its role in the sciences is a historically important description, which also helps to analyze his own works. It is a part of his conception of science and nature, which can be seen as an ideal type of science and its goals. But its historical reach seems to be limited in an important respect. Helmholtz's understanding of experiments is based on the idea that their planning, realization and evaluation lies in (...)
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  31.  59
    Gregor Schiemann (1994). Die Hypothetisierung des Mechanismus Bei Hermann von Helmholtz. Ein Beitrag Zum Wandel der Wissenschafts- Und Naturauffassung Im 19. Jahrhundert. In Lorenz Krüger (ed.), Universalgenie Helmholtz. Rückblick nach 100 Jahren. Akademie-Verlag
    Die Entwicklung von HeImholtz' Mechanismus ist durch einen Wandel im Geltungsanspruch gekennzeichnet und läßt sich in einer noch sehr groben Übersicht in zwei Perioden einteilen. Auf die erste Periode bis etwa zum Ende der 60er Jahre werde ich im ersten Teil meines Beitrages eingehen. Hier rekonstruiere ich umrißhaft die empiristische Begründung, die Helmholtz für den Wahrheitsanspruch seiner Naturauffassung gegeben hat. Im zweiten Teil werde ich dann die wichtigsten Merkmale der im Verlauf der 70er Jahre hervortretenden Hypothetisierungstendenz charakterisieren. Abschliessend will ich (...)
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  32.  16
    Peter Roberts (2007). Conscientisation in Castalia: A Freirean Reading of Hermann Hesse’s The Glass Bead Game. Studies in Philosophy and Education 26 (6):509-523.
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  33.  18
    Gregor Schiemann (2008). Verlust der Welt im Bild. Ursprung und Entwicklung des Bildbegriffes bei Hermann von Helmholtz und Heinrich Hertz. In G. Wolfschmidt (ed.), Heinrich Hertz (1857-1894) and the Development of Communication (Nuncius Hamburgensis. Beitrage zur Geschichte der Naturwissenschaften, Band 10). Norderstedt
    Helmholtz initially ascribes more to theoretical knowledge than merely that it is a picture of the world: it penetrates even to the unobservable causes of the phenomena which he conceived throughout his career as matter set mechanically in motion. The introduction of the picture-concept in the 1860s to characterize scientific theories marks the beginning of the loss of a direct connection with the world. Theories now constitute only a representation of a law-like structure of the world but no longer shed (...)
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  34.  2
    Vladimir Zeman (1997). Hermann Cohen's Concept of the Transcendental Method. In Tom Rockmore & Vladimir Zeman (eds.), Transcendental Philosophy and Everyday Experience. Humanities Press 111-124.
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  35.  49
    Scott Edgar (2010). Hermann Cohen. Stanford Encyclopedia of Philosophy.
  36.  6
    Gregor Schiemann (1997). Wahrheitsgewissheitsverlust. Hermann von Helmholtz' Mechanismus im Anbruch der Moderne. Eine Studie zum Übergang von klassischer zu moderner Naturphilosophie. Wissenschaftliche Buchgesellschaft.
    Der Verzicht auf absolut gültige Erkenntnis, heute in den Naturwissenschaften beinahe schon selbstverständlich, ist erst jüngeren Datums. Noch im vergangenen Jahrhundert zweifelte die experimentelle Forschung kaum an der vollkommenen Begreifbarkeit der Welt. Diesen Wandel zu erkunden und aufzuzeigen ist Thema der vorliegenden Studie. Der erste Teil präsentiert verschiedene Typen neuzeitlicher und moderner Wissenschaftsauffassungen von Galilei über Newton bis hin zu Kant. Im zweiten Teil werden Entwicklung und Wandel der Wissenschafts- und Naturauffassung bei Helmholtz (1821-1895) erstmals mittels detaillierter Textanalysen einer umfassenden (...)
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  37. M. Zank (2001). The Idea of Atonement in the Philosophy of Hermann Cohen. Revue de Métaphysique et de Morale 4:150.
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  38. William M. Calder & Jaap Mansfeld (1999). Hermann Diels Et la Science de l'Antiquité Huit Exposés Suivis de Discussions. Monograph Collection (Matt - Pseudo).
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  39. Emil L. Fackenheim (1969). Hermann Cohen, After Fifty Years. Leo Baeck Institute.
     
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  40. Richard Falckenberg (1913). Hermann Lotze, Sein Verhältnis Zu Kant Und Hegel Und Zu den Problemen der Gegenwart, Vortrag.Sonderabdr. Aus D. Zeitschr. Für Phil. U. Phil. Kritik. [REVIEW]
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  41. Ezio Gamba (2001). La fondazione idealistica della musica nell'estetica di Hermann Cohen. Filosofia 52 (3):345-368.
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  42. Helmut Holzhey, Gabriel Gideon Hillel Motzkin, Hartwig Wiedebach & Universitèat Zèurich (2000). Religion der Vernunft Aus den Quellen des Judentums Tradition Und Ursprungsdenken in Hermann Cohens Spèatwerk : Internationale Konferenz in Zèurich 1998 = Religion of Reason Out of the Sources of Judaism : Tradition and the Concept of Origin in Hermann Cohen's Later Work.
     
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  43. R. Martinelli (1998). Recensione Di: Hermann von Helmholtz and the Foundations of Nineteenth-Century Science, Ed. By D. Cahan, University of California Press, 1994. Rivista di Storia Della Filosofia 53 (1):179-182.
     
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  44.  16
    Gregor Schiemann, Michael Heidelberger & Helmut Pulte (eds.) (forthcoming). Hermann von Helmholtz, Philosophische Und Populärwissenschaftliche Schriften. 3 Bände. Meiner.
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  45.  7
    Gerhard Schreiber (2013). Die philosophische Verflüchtigung des Glaubensbegriffs. Kierkegaards Auseinandersetzung mit Immanuel Hermann Fichte. Kierkegaard Studies Yearbook 2013 (1):345-376.
    Who is Kierkegaard’s target, when he criticizes the philosophical ‘volatilization’ of Christian faith? In this paper I will argue that Kierkegaard’s early dispute with Immanuel Hermann Fichte in the spring of 1837 can be considered not only as the background of this critique, but also as the key to its proper understanding. After outlining the argument in Fichte’s book The Idea of Personality and Individual Continuity in Section I, I will provide an interpreta-tion of Kierkegaard’s critical remarks on the (...)
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  46.  31
    Marco Giovanelli, Hermann Cohen’s Das Princip der Infinitesimal-Methode: The History of an Unsuccessful Book.
    This paper offers an introduction to Hermann Cohen’s Das Princip der Infinitesimal-Methode, and recounts the history of its controversial reception by Cohen’s early sympathizers, who would become the so-called ‘Marburg school’ of Neo-Kantianism, as well as the reactions it provoked outside this group. By dissecting the ambiguous attitudes of the best-known representatives of the school, as well as those of several minor figures, this paper shows that Das Princip der Infinitesimal-Methode is a unicum in the history of philosophy: it (...)
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  47.  44
    Gregor Schiemann (1998). Physik und Natur. Zu Hermann von Helmholtz' Begründung des Energieprinzips in der Einleitung zu seiner Schrift "Über die Erhaltung der Kraft". In H. Klages (ed.), Hermann von Helmholtz. Klassiker an der Epochenwende. Wissenschaftsverlag
    Die von Helmholtz zur Begründung des Energieprinzips in der Einleitung zu seiner Schrift "Über die Erhaltung der Kraft" genannten Bedingungen der physikalischen Forschung teile Ich in zwei Gruppen. Die erste betrifft methodische und begriffliche Voraussetzungen . die zunächst Unabhängig von Erfahrung gelten (1); die zweite schränkt diese Ge1tung ein. indem sie die Reichweite der Methode und die Bestimmung des Ziels der Forschung Erkenntnissen unterordnet. die allein in der Erfahrung gewonnen werden können (2). Nicht den allgemeinen Bedingungen der physikalischen Forschung. Sondern (...)
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  48.  96
    Ernst Cassirer (2005). Hermann Cohen and the Renewal of Kantian Philosophy. Angelaki 10 (1):95 – 108.
    (2005). Hermann Cohen and the Renewal of Kantian philosophy2. Angelaki: Vol. 10, continental philosophy and the sciences the german traditionissue editor: damian veal, pp. 95-108.
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  49. Hermann Lotze & George Trumbull Ladd (1886). Outlines of Metaphysic Dictated Portions of the Lectures of Hermann Lotze. Ginn, & Co.
     
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  50.  15
    Gregory B. Moynahan (2003). Hermann Cohen's Das Prinzip der Infinitesimalmethode, Ernst Cassirer, and the Politics of Science in Wilhelmine Germany. Perspectives on Science 11 (1):35-75.
    Few texts summarize and at the same time compound the challenges of their author's philosophy so sharply as Hermann Cohen's Das Prinzip der Infinitesimalmethode und seine Geschichte . The book's meaning and style are greatly illuminated by placing it in the scientific, political, and academic context of late-nineteenth century Germany. As this context changed, so did both the reception of the philosophy of the infinitesimal and of the Marburg school more generally. A study of this transformation casts significant light (...)
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