Search results for 'Humanism Congresses' (try it on Scholar)

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  1. Fokke Akkerman, Gerda C. Huisman & Arie Johan Vanderjagt (eds.) (1993). Wessel Gansfort (1419-1489) and Northern Humanism. E.J. Brill.score: 96.0
    These nineteen original studies deal with Wessel Gansfort (1419-1489), the Modern Devotion and its influence, subjects and personalities of early humanism and ...
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  2. A. B. M. Mafizul Islam Patwari (ed.) (1992). Humanism and Human Rights in the Third World. Distributors, Aligarh Library.score: 90.0
     
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  3. Keith Robbins (ed.) (1981). Religion and Humanism: Papers Read at the Eighteenth Summer Meeting and the Nineteenth Winter Meeting of the Ecclesiastical History Society. Published for the Ecclesiastical History Society by Basil Blackwell.score: 90.0
  4. Peter Sharratt (ed.) (1976). French Renaissance Studies, 1540-70: Humanism and the Encyclopedia. Edinburgh University Press.score: 90.0
  5. Claas Jouco Bleeker, Geo Widengren & Eric J. Sharpe (eds.) (1975). Proceedings of the Xiith International Congress of the International Association for the History of Religions: Held with the Support of Unesco and Under the Auspices of the International Council for Philosophy and Humanistic Studies, at Stockholm, Sweden, August 16-22, 1970. [REVIEW] E. J. Brill.score: 44.0
     
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  6. Massimo Pigliucci (2004). Secular Humanism and Politics: An Unapologetically Liberal Perspective. In B. F. Seidman & N. J. Murphy (eds.), Toward a New Political Humanism. Prometheus.score: 27.0
    An exploration of the relationship between secular humanism and politics, from a liberal perspective.
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  7. B. D. Ellis (2012). Social Humanism: A New Metaphysics. Routledge.score: 27.0
    In this book, Ellis argues that moral and political objectives are not independent of one other, and so must be pursued in tandem. Social humanism is a moral and political philosophy that does just this.
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  8. John R. Shook (2014). Paul Kurtz, Atheology, and Secular Humanism. Essays in the Philosophy of Humanism 21 (2):111-116.score: 27.0
    Paul Kurtz will be long remembered as the late twentieth century’s pre-eminent philosophical defender of freethinking rationalism and skepticism, the scientific worldview to replace superstition and religion, the healthy ethics of humanism, and democracy’s foundation in secularism. Reason, science, ethics, and civics – Kurtz repeatedly cycled through these affirmative agendas, not only to relegate religion to humanity’s ignorant past, but mainly to indicate the direction of humanity’s better future.
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  9. Joseph J. Locascio (2014). A Born Again Humanist. Essays in the Philosophy of Humanism 22 (1):109-118.score: 27.0
    This essay describes the somewhat unusual circumstances that precipitated the author’s transition from belief in traditional religion to adopting Humanism as a philosophy of life. Included are personal perspectives contrasting Humanistic philosophy with theistic religious faith.
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  10. Mark Tschaepe (2014). A Humanist Ethic of Ubuntu: Understanding Moral Obligation and Community. Essays in the Philosophy of Humanism 21 (2):47-61.score: 27.0
    The secular conception of ubuntu, as proffered by Thaddeus Metz, supplies a foundation for a humanist argument that justifies obligation to one’s community, even apart from a South African context, when combined with Kwasi Wiredu’s conception of personhood. Such an account provides an argument for accepting the concept of ubuntu as humanistic and not necessarily based in communalism or dependent upon supernaturalism. By re-evaluating some core concepts of community as they are presented in Plato’s Republic, I argue that this account (...)
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  11. Frank Friedlander (2014). Emotions and Rationality as a Basis for Humanism: Can Humanism Encompass Both Intellect and Spirit? Essays in the Philosophy of Humanism 21 (2):117-124.score: 27.0
    Two primary philosophical underpinnings of humanism are rationality and emotionality. Rationality along with a focus on reason, logic, and an empirical brand of science fortifies our skepticism toward belief in God, and promotes our theories of evolution. Emotionality provides the deeper feelings and compassion we have for one another. These two, rationality and emotionality, are symbolized by the head and heart of ourselves as individuals. They also, to varying degrees, underlay the religions and institutions of which we are a (...)
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  12. René V. Arcilla (2008). Liberal Education, Ideology, Humanism. Proceedings of the Xxii World Congress of Philosophy 37:13-18.score: 26.0
    This paper aims to open up a problem for discussion and further research based on the three concepts of its title. It examines how these concepts are linked by a line of reasoning developed by the French philosopher, Louis Althusser. Althusser argues that liberal education is an ideological practice that serves to reproduce capitalist social formations. It directs people into preestablished, functional, class positions in society, yet it disguises this operation by keeping attention focused on the myth of our essential (...)
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  13. Maduabuchi Dukor (2008). Feminism in Theistic Humanism. Proceedings of the Xxii World Congress of Philosophy 28:63-76.score: 26.0
    An inquiry into the ontology of critical gender consciousness in Africa Philosophy is long over due. “Hitherto a discourse on Gender problems has lost focus because of the tendency to leave out the gaps in culture created by colonial experience, modernity’s assaults and unAfricaness in ontology and essence. It is argued that the fulcrum for a legitimate feminist doctrine is Theistic Humanism, the philosophy of African philosophy that exposes the epistemological and metaphysical basis of the rightful and ethical place (...)
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  14. Jalalul Haq (2008). Politics of A-Humanism in Derrida. Proceedings of the Xxii World Congress of Philosophy 30:25-30.score: 26.0
    Derrida, especially in his late work Politics of Friendship (1997), has introduced the concept of ‘a‐humanist’ politics in the context of his general project of the deconstruction of politics as following upon his showing all such words as state, nation, democracy, justice, law, community et al to be fundamentally breached by their own opposites. All these notions may be retained at one level but also transcended and transgressed by confronting them with their binaries. Derrida’s entire discursive endeavour indeed is characterized (...)
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  15. Sambalkhundev Khash-Erdene & Vladimir Krasikov (2008). Ecological Humanism and Stable Development. Proceedings of the Xxii World Congress of Philosophy 3:55-58.score: 26.0
    Ecological humanism is a new broadened form of human ethics that coming into being as an answer to an ecological crisis and an ideology of total consumption. There are two approaches in basing of ecological humanism. The first of them is founded on traditional human values or on anthropocentrism. Milieu is considered as important living conditions that must be conserved with great care but the number of one is man here. The second approach is more radical. It strives (...)
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  16. James A. Metzger (2014). Can Liberal Christians Save the Church? A Humanist Approach to Contemporary Progressive Christian Theologies. Essays in the Philosophy of Humanism 21 (2):19-46.score: 25.0
    In contrast to many traditional theologies, today’s progressive theologies offer believers an attractive ethic that is humane, pacific, and Earth-centered. And when God is spoken of, he is generally portrayed as non-coercive, deeply invested in the well-being of all, and attentive to the cries of any who suffer. On the one hand, then, humanists have good reason to celebrate this recent shift in thinking about the sacred and divine-human relations. Indeed, we share with progressive Christians a very similar set of (...)
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  17. Pablo Gilabert (2011). Humanist and Political Perspectives on Human Rights. Political Theory 39 (4):439-467.score: 24.0
    This essay explores the relation between two perspectives on the nature of human rights. According to the "political" or "practical" perspective, human rights are claims that individuals have against certain institutional structures, in particular modern states, in virtue of interests they have in contexts that include them. According to the more traditional "humanist" or "naturalistic" perspective, human rights are pre-institutional claims that individuals have against all other individuals in virtue of interests characteristic of their common humanity. This essay argues that (...)
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  18. Serge Grigoriev (2011). Rorty, Religion, and Humanism. International Journal for Philosophy of Religion 70 (3):187-201.score: 24.0
    This article offers a review of Richard Rorty’s attempts to come to terms with the role of religion in our public and intellectual life by tracing the key developments in his position, partially in response to the ubiquitous criticisms of his distinction between private and public projects. Since Rorty rejects the possibility of dismissing religion on purely epistemic grounds, he is determined to treat it, instead, as a matter of politics. My suggestion is that, in this respect, Rorty’s position is (...)
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  19. Yitzhak Y. Melamed (2010). Spinoza's Anti-Humanism. In Smith Justin & Fraenkel Carlos (eds.), The Rationalists. Springer/Synthese.score: 24.0
    A common perception of Spinoza casts him as one of the precursors, perhaps even founders, of modern humanism and Enlightenment thought. Given that in the twentieth century, humanism was commonly associated with the ideology of secularism and the politics of liberal democracies, and that Spinoza has been taken as voicing a “message of secularity” and as having provided “the psychology and ethics of a democratic soul” and “the decisive impulse to… modern republicanism which takes it bearings by the (...)
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  20. Pablo Gilabert (2013). The Capability Approach and the Debate Between Humanist and Political Perspectives on Human Rights. A Critical Survey. Human Rights Review 14 (4):299-325.score: 24.0
    This paper provides a critical exploration of the capability approach to human rights (CAHR) with the specific aim of developing its potential for achieving a synthesis between “humanist” or “naturalistic” and “political” or “practical” perspectives in the philosophy of human rights. Section II presents a general strategy for achieving such a synthesis. Section III provides an articulation of the key insights of CAHR (its focus on actual realizations given diverse circumstances, its pluralism of grounds, its emphasis on freedom of choice, (...)
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  21. Leena Kakkori & Rauno Huttunen (2010). The Sartre-Heidegger Controversy on Humanism and the Concept of Man in Education. Educational Philosophy and Theory 44 (4):351-365.score: 24.0
    Jean-Paul Sartre claims in his 1945 lecture ‘Existentialism is a Humanism’ that there are two kinds of existentialism: that of Christians like Karl Jaspers, and atheistic like Martin Heidegger. Sartre's ‘spiritual master’ Heidegger had no problem with Sartre defining him as an atheist, but he had serious problems with Sartre's concept of humanism and existentialism. Heidegger claims that the essence of humanism lies in the essence of the human being. After the Enlightenment, the Western concept of man (...)
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  22. Michael A. Pirson & Paul R. Lawrence (2010). Humanism in Business – Towards a Paradigm Shift? Journal of Business Ethics 93 (4):553 - 565.score: 24.0
    Management theory and practice are facing unprecedented challenges. The lack of sustainability, the increasing inequity, and the continuous decline in societal trust pose a threat to ‘business as usual’ (Jackson and Nelson, 2004 ). Capitalism is at a crossroad and scholars, practitioners, and policy makers are called to rethink business strategy in light of major external changes (Arena, 2004 ; Hart, 2005 ). In the following, we review an alternative view of human beings that is based on a renewed (...)
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  23. David W. Ehrenfeld (1978). The Arrogance of Humanism. Oxford University Press.score: 24.0
    Attacks nothing less than the currently prevailing worldphilosophy--humanism, which the author feels is exceedingly dangerous in itshidden assumptions.
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  24. Jill Kraye & M. W. F. Stone (eds.) (2000). Humanism and Early Modern Philosophy. Routledge.score: 24.0
    Humanism and Early Modern Philosophy is an original and timely volume that examines the distinctive and important role played by humanism in the development of early modern philosophy. Focusing on individual authors as well as intellectual trends, this collection of essays aims to portray the humanist movement as an essential part of the philosophy of the fifteenth, sixteenth and seventeenth centuries.
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  25. David Sztybel (2000). Taking Humanism Seriously: ``Obligatory'' Anthropocentrism. [REVIEW] Journal of Agricultural and Environmental Ethics 13 (3-4):181-203.score: 24.0
    Humanism – in the sense that humans alonehave moral standing, or else a surpassing degree of it– has traditionally dominated all of ethicaldiscourse. However, its past formulations havesuccumbed to the temptation merely to stipulate sucha criterion, such as rationality, which nonhumans areoften deemed (without sufficient argument) to failwithout exception. Animal liberationistarguments do exist in counterpoint to traditionalhumanism, but one current difficulty seems to be asimple clash of basic assumptions, with an indecisiveresult. Although the author of this paper is anonanthropocentrist, (...)
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  26. Lenn Evan Goodman (2003). Islamic Humanism. Oxford University Press.score: 24.0
    Tracing the course of thought, action, and expression in the golden age of Islamic civilization, L. E. Goodman's Islamic Humanism paints a vivid panorama that departs strikingly from the all too familiar image of Islamic dogma, authoritarianism, and militancy. Among the poets and philosophers, scientists and historians, ethicists and mystics of Islam, Goodman finds a warm and vital humanism, committed to the pursuit of knowledge and to the cosmopolitan values of generosity, tolerance, and understanding. Drawing on a wide (...)
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  27. Stephen Law (2011). Humanism: A Very Short Introduction. Oxford University Press.score: 24.0
    Stephen Law explores how humanism uses science and reason to make sense of the world, looking at how it encourages individual moral responsibility and shows ...
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  28. Lodi Nauta (2009). In Defense of Common Sense: Lorenzo Valla's Humanist Critique of Scholastic Philosophy. Harvard University Press.score: 24.0
    Introduction -- The attack on aristotelian-scholastic metaphysics -- The analysis of things : substance, quality, and the tree of porphyry -- Thing and word : a critique of transcendental terms -- From a grammatical point of view : the reduction of the categories -- Soul, nature, morality, and God -- Soul and nature : a critique of aristotelian psychology and natural philosophy -- The virtues and the road to heavenly pleasure -- Speaking about the ineffable : the Trinity -- Towards (...)
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  29. Charles Varela (2009). Science for Humanism: The Recovery of Human Agency. Routledge.score: 24.0
    Part I: Science for humanism -- Historical context : humanism and Giddens's call -- Theoretical framework : postmodernism and after -- Kant and the stalemate of the social sciences : prelude and transformation -- Kant and the stalemate of the psychological sciences : behavior and energy -- Part II: Returning to Kant and the stalemate of sociology -- Simme l: sociation and the real a priori of power -- Durkheim : the social fact as a new third antinomy (...)
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  30. Ernesto Grassi (1980/2001). Rhetoric as Philosophy: The Humanist Tradition. Southern Illinois University Press.score: 24.0
    Originally published in English in 1980, Rhetoric as Philosophy has been out of print for some time. The reviews of that English edition attest to the importance of Ernesto Grassi’s work. By going back to the Italian humanist tradition and aspects of earlier Greek and Latin thought, Ernesto Grassi develops a conception of rhetoric as the basis of philosophy. Grassi explores the sense in which the first principles of rational thought come from the metaphorical power of the word. He finds (...)
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  31. Rudolph Bauer (2011). Mystical Humanism as Magical Realism. Transmission: Journal of the Awareness Field 2.score: 24.0
    This paper focuses on mystical humanism as magical realism.
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  32. Erika Rummel (2000). The Confessionalization of Humanism in Reformation Germany. Oxford University Press.score: 24.0
    This book deals with the impact of the Reformation debate in Germany on the most prominent intellectual movement of the time: humanism Although it is true that humanism influenced the course of the Reformation, says Erika Rummel, the dynamics of the relationship are better described by saying that humanism was co-opted, perhaps even exploited, in the religious debate.
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  33. Hanan Yoran (2010). Between Utopia and Dystopia: Erasmus, Thomas More, and the Humanist Republic of Letters. Lexington Books, a Division of Rowman & Littlefield Publishers.score: 24.0
    Humanism as form -- The construction of the Erasmian Republic of Letters -- Erasmian humanism : the reform program of the universal intellectual -- The politics of a disembodied humanist -- More's Richard III : the fragility of humanist discourse -- Utopia and the no-place of the Erasmian republic.
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  34. Rudolph Bauer (2013). Views and Formulations Within Eastern Philosophy That Negate Personalism and Humanism. Transmission 6.score: 24.0
    This paper focuses on the views and formulations of eastern philosophy the negate humanism and personalism.
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  35. Stefanos Geroulanos (2010). An Atheism That is Not Humanist Emerges in French Thought. Stanford University Press.score: 24.0
    This book seeks to explain the critiques of humanism and the "negative" philosophical anthropologies that dominated mid-century philosophy and traces the ...
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  36. Sadjad Soltanzadeh (forthcoming). Humanist and Nonhumanist Aspects of Technologies as Problem Solving Physical Instruments. Philosophy and Technology:1-18.score: 24.0
    A form of metaphysical humanism in the field of philosophy of technology can be defined as the claim that besides technologies’ physical aspects, purely human attributes are sufficient to conceptualize technologies. Metaphysical nonhumanism, on the other hand, would be the claim that the meanings of the operative words in any acceptable conception of technologies refer to the states of affairs or events which are in a way or another shaped by technologies. In this paper, I focus on the conception (...)
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  37. Mohit Chakrabarti (1992). Gandhian Humanism. Concept Publishing Company.score: 24.0
    GANDHIAN HUMANISM : Inroads to Inner Awakening Tnii BIRTH of man is a mystery as well as a muse. It is a mystery because it is born in the womb of ...
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  38. John Stuart Mackenzie (1907/1971). Lectures on Humanism, with Special Reference to its Bearings on Sociology. New York,B. Franklin.score: 24.0
    LECTURES ON HUMANISM LECTURE I THE MEANING OF HUMANISM r I ^HESE lectures are not directly concerned with -I sociology — a subject, indeed, which has not as ...
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  39. Lorenzo Charles Simpson (2001). The Unfinished Project: Towards a Postmetaphysical Humanism. Routledge.score: 24.0
    As humanity becomes increasingly interconnected through globalization, the question of whether community is possible within culturally diverse societies has returned as a principal concern for contemporary thought. Lorenzo Simpson charges that the current discussion is stuck at an impasse-between postmodernism's fragmented notions of cultural difference and humanism's homogeneous versions of community. Simpson proposes an alternative-one that bridges cultural differences without erasing them. He argues that we must establish common aesthetic and ethical standards incorporating sensitivity to difference if we are (...)
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  40. Jianping Xu (2008). A Transition of Chinese Humanism and Aesthetics From Rationalism to Irrationalism. Frontiers of Philosophy in China 3 (2):229-253.score: 24.0
    Chinese people attach importance to intuition and imagery in ways of thinking that are quite sensible, but the result, i.e. the thoughts that are popularized in virtue of political power, are rather rational. These rational thoughts, which were influenced by Buddhism and continually became introspective, had been growing more irrational factors. Up to the middle and late Ming Dynasty, when the economy was developed, they merged with the growing emphasis on daily needs of food and clothes and the envisagement to (...)
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  41. John C. Olin (1994). Erasmus, Utopia, and the Jesuits: Essays on the Outreach of Humanism. Fordham University Press.score: 24.0
    Olin’s focus in this collection of essays is the historical period of the early sixteenth century, the juncture of the Renaissance and the Reformation. Providing an in-depth alternative to the standard treatment – so often limited to the classical revival – this work concerns itself with the unique link between humanism and the great literary works of the period, and, in particular, the patristic scholarship inherent in Erasmus’ ideals of reform. Olin specifically take into account the movements of New (...)
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  42. Jens Zimmermann (2012). Humanism and Religion: A Call for the Renewal of Western Culture. OUP Oxford.score: 24.0
    The question of who 'we' are and what vision of humanity 'we' assume in Western culture lies at the heart of hotly debated questions on the role of religion in education, politics, and culture in general. The need for recovering a greater purpose for social practices is indicated, for example, by the rapidly increasing number of publications on the demise of higher education, lamenting the fragmentation of knowledge and university culture's surrender to market-driven pragmatism. The West's cultural rootlessness and lack (...)
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  43. Jeffrey P. Bishop (2008). Rejecting Medical Humanism: Medical Humanities and the Metaphysics of Medicine. [REVIEW] Journal of Medical Humanities 29 (1):15-25.score: 24.0
    The call for a narrative medicine has been touted as the cure-all for an increasingly mechanical medicine. It has been claimed that the humanities might create more empathic, reflective, professional and trustworthy doctors. In other words, we can once again humanise medicine through the addition of humanities. In this essay, I explore how the humanities, particularly narrative medicine, appeals to the metaphysical commitments of the medical institution in order to find its justification, and in so doing, perpetuates a dualism of (...)
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  44. Edward L. Ericson (1988). The Humanist Way: An Introduction to Ethical Humanist Religion. Continuum.score: 24.0
    Explains the nature of ethical and religious humanism, differentiates secular and religious humanism, and stresses the importance of preserving the freedom, dignity, and well being of all people.
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  45. Laurence Paul Hemming (2013). Heidegger and Marx: A Productive Dialogue Over the Language of Humanism. Northwestern University Press.score: 24.0
    Introduction: there is no justice in Heidegger or for Marx -- Interpretations of Heidegger and Marx -- The history of Marx and Heidegger -- The history and negation of metaphysics -- Logic and dialectic -- Metaphysics of the human state -- The situation of Germany -- The ideology of Germany -- Nazism, liberalism, humanism -- The Jewish question -- Speaking of the essence of man -- Production-previously this was called God -- The end of humanism -- Between men (...)
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  46. Hiro Hirai (2011). Medical Humanism and Natural Philosophy: Renaissance Debates on Matter, Life, and the Soul. Brill.score: 24.0
    Exploring Renaissance humanists’ debates on matter, life and the soul, this volume addresses the contribution of humanist culture to the evolution of early modern natural philosophy so as to shed light on the medical context of the ...
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  47. Claire Katz (2010). The Stirrings of a Stubborn and Difficult Freedom: Assimilation, Education, and Levinas's Crisis of Humanism. Journal of French and Francophone Philosophy 18 (1):86-105.score: 24.0
    In several places, Levinas identifies the problem that concerns him as a “ crisis of humanism.” This problem finds its seeds in modernity but comes to fruition in the inhumanities of the 20 th century. Like his philosophical predecessors, Levinas offers an educational model as a solution to a problem he has identified. But this model--Jewish education—is uniquely different from those offered by those who came before him. This essay examines Levinas‘s interest in Jewish education as a solution to (...)
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  48. Howard B. Radest (1990). The Devil and Secular Humanism: The Children of the Enlightenment. Praeger.score: 24.0
    This volume clarifies the nature of humanism by exploring historical and current thought.
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  49. Tony Davies (2008). Humanism. Routledge.score: 24.0
    Humanism offers students a clear and lucid introductory guide to the complexities of Humanism, one of the most contentious and divisive of artistic or literary concepts. Showing how the concept has evolved since the Renaissance period, Davies discusses humanism in the context of the rise of Fascism, the onset of World War II, the Holocaust, and their aftermath. Humanism provides basic definitions and concepts, a critique of the religion of humanity, and necessary background on religious, sexual (...)
     
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  50. Slavica Jakelić (2014). Humanism and Theoretical Pluralism. Journal of Religious Ethics 42 (1):156-166.score: 24.0
    Christian Smith's What Is a Person? calls for a normative turn in sociology—the grounding of sociology in a theory of human nature. While offering a systematic account of a thick view of personhood—what it should look like, how it can be applied, and why it is needed—the book proposes a critical realist personalism as the best metatheoretical direction for sociology. The author of this essay agrees with the main questions and direction of Smith's project. However, by historicizing the origins and (...)
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