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

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  1. Erwin[from old catalog] Strauss (1970). The Philosophical History of Humanism & Existentialism. [N.P.]Big Sur Recordingsm.
     
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  2.  8
    Iain Chambers (2001). Culture After Humanism: History, Culture, Subjectivity. Routledge.
    Culture After Humanism asks what happens to the authority of traditional Western modes of thought in the wake of postcolonial theory. Iain Chambers investigates moments of tension, interruptions which transform our perception of the world and test the limits of language, art and technology. In a series of interlinked discussions, ranging in focus from Susan Sontag's novel The Volcano Lover to the philosophy of Martin Heidegger, Jimi Hendrix and Baroque architecture and music, Chambers weaves together a critique of Western (...)
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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.
  4. Nancy S. Struever (1970). The Language of History in the Renaissance Rhetoric and Historical Consciousness in Florentine Humanism. Monograph Collection (Matt - Pseudo).
     
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  5.  4
    James Steven Byrne (2006). A Humanist History of Mathematics? Regiomontanus's Padua Oration in Context. Journal of the History of Ideas 67 (1):41-61.
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  6.  9
    A. Zimmerman (2001). Looking Beyond History: The Optics of German Anthropology and the Critique of Humanism. Studies in History and Philosophy of Science Part C 32 (3):385-411.
    Late nineteenth-century German anthropology had to compete for intellectual legitimacy with the established academic humanities (Geisteswissenschaften), above all history. Whereas humanists interpreted literary documents to create narratives about great civilizations, anthropologists represented and viewed objects, such as skulls or artifacts, to create what they regarded as natural scientific knowledge about so-called 'natural peoples'-colonized societies of Africa, the Pacific, and the Americas. Anthropologists thus invoked a venerable tradition that presented looking at objects as a more certain source of knowledge than (...)
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  7.  1
    Dmitri Levitin (2012). The Experimentalist as Humanist: Robert Boyle on the History of Philosophy. Annals of Science (2):1-34.
    Summary Historians of science have neglected early modern natural philosophers' varied attitudes to the history of philosophy, often preferring to use loose labels such as ?Epicureanism? to describe the survival of ancient doctrines. This is methodologically inappropriate: reifying such philosophical movements tells us little about the complex ways in which early modern natural philosophers approached the history of their own discipline. As this article shows, a central figure of early modern natural philosophy, Robert Boyle, invested great intellectual energy (...)
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  8.  7
    Paula Ripamonti (2011). Ethics, Politics and History: Dimensions of Humanism in Hannah Arendt's Philosophical Reflection. Estudios de Filosofía Práctica E Historia de Las Ideas 13 (1):59-66.
    En el marco del debate humanista del siglo XX, el pensamiento político de Hannah Arendt (1906-1975) se constituye como una de las voces críticas y testimoniales que buscaron reflexionar sobre lo acontecido en la Segunda Guerra Mundial. A partir de su propia experiencia como judía en la Alemania de las primeras décadas de su siglo y como intelectual exiliada, concentró sus esfuerzos en comprender el significado filosófico y político de lo ocurrido. Sin pretender afirmar o definir la naturaleza humana sin (...)
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  9.  7
    Oladapo Jimoh Balogun (2013). A Redescriptive History of Humanism and Hermeneutics in African Philosophy. Open Journal of Philosophy 3 (1):105.
    The aim of this paper is to contribute to the on-going debate about self-redescription in the history of African philosophy using the method and theory of redescription. This method and theory of redescription has become the deep concern of not only Western philosophers but of many African philosophers which is markedly present in their agitated pursuits of wisdom. This self-redescription is always resiliently presented in the works of Kwasi Wiredu, Kwame Appiah, Gyekye Kwame, Olusegun Oladipo, Wole Soyinka, Sophie Oluwole, (...)
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  10.  18
    Bregham Dalgliesh, Enlightenment Contra Humanism: Michel Foucault's Critical History of Thought.
    In this dissertation I claim that Michel Foucault is a pro-enlightenment philosopher. I argue that his critical history of thought cultivates a state of being autonomous in thought and action which is indicative of a kantian notion of maturity. In addition, I contend that, because he follows a nietzschean path to enlightenment, Foucault’s elaboration of freedom proceeds from his critique of who we are, which includes a rejection of humanism’s experiential limits. At the same time, and perhaps most (...)
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  11. Willson Havelock Coates (1966). The Emergence of Liberal Humanism: An Intellectual History of Western Europe. New York, Mcgraw-Hill.
    v. 1. From the Italian Renaissance to the French Revolution.--v. 2. Since the French Revolution.
     
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  12.  7
    Knud Haakonssen (1985). Topica Universalis: A Model History of Humanist and Baroque Learning. Philosophy and History 18 (2):127-129.
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  13.  3
    Guido Kisch (1969). History of Thuringia, Vol. III. Humanism and Reformation. Philosophy and History 2 (1):100-101.
  14.  6
    Kazimierz Ochocki & Lech Petrowicz (1975). Humanism and Naturalism in the History of Marxist Philosophy. Dialectics and Humanism 2 (1):31-48.
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  15.  10
    Kristine Louise Haugen (2011). The Birth of Tragedy in the Cinquecento: Humanism and Literary History. Journal of the History of Ideas 72 (3):351-370.
  16.  1
    H. Davis (1931). Humanism and Science by Cassius Jackson Keyser; The History of Science and the New Humanism by George Sarton. [REVIEW] Isis: A Journal of the History of Science 16:451-455.
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  17. Lee Oser (2007). The Return of Christian Humanism: Chesterton, Eliot, Tolkien, and the Romance of History. University of Missouri.
    "Oser examines the twentieth-century literary clash between a dogmatically relativist modernism and a robust revival of Christian humanism.
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  18. Andrew Zimmerman (2001). Looking Beyond History: The Optics of German Anthropology and the Critique of Humanism. Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 32 (3):385-411.
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  19.  23
    Gail Soffer (1996). Heidegger, Humanism, and the Destruction of History. Review of Metaphysics 49 (3):547 - 576.
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  20.  14
    Walter W. Wilkinson (1956). History of Humanism. Thought: A Journal of Philosophy 31 (1):145-146.
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  21.  10
    R. J. W. (1964). History, Archaeology, and Christian Humanism. Review of Metaphysics 18 (2):378-378.
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  22.  12
    Adam Schwartz (2008). Chesterton and Tolkien as Theologians: The Fantasy of the Real, by Alison Milbank; The Return of Christian Humanism: Chesterton, Eliot, Tolkien, and the Romance of History, by Lee Oser. The Chesterton Review 34 (3-4):611-623.
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  23.  6
    Denis Robichaud (2013). Lodi Nauta, In Defense of Common Sense: Lorenzo Valla's Humanist Critique of Scholastic Philosophy. (I Tatti Studies in Italian Renaissance History.) Cambridge, MA: Harvard University Press, 2009. Pp. Xiii, 401; 11 B&W Figs. And 2 Tables. $39.95. ISBN: 9780674032699. [REVIEW] Speculum 88 (1):323-324.
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  24.  15
    Willem B. Drees (2011). History, Hinduism, and Christian Humanism. Zygon 46 (3):515-516.
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  25.  2
    Brian R. Clack (1995). (Frank G. Kirkpatrick. Together Bound: God, History, and the Religious Community. Pp. Xviii+195. .£27.50.Jonathan L. Kvanvig. The Problem of Hell. Pp. Viii+182. . £22.50.Anders Nordgren. Evolutionary Thinking: An Analysis of Rationality, Morality and Religion From an Evolutionary Perspective. Pp. 244. , 1994). SEK 218.Jean Porter. The Recovery of Virtue. Pp. 208. .Elizabeth S. Radcliffe and Carol J. White . Faith in Theory and Practice: Essays on Justifying Religious Belief. Pp. Xix + 235. .John E. Smith. Quasi-Religions: Humanism, Marxism and Nationalism. Pp. 154. . £11–99 Pbk. [REVIEW] Religious Studies 31 (1):145.
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  26.  10
    C. B. Schmitt (1980). Robert Mandrou: From Humanism to Science, 1480–1700, Translated by Brian Pearce. (Penguin History of European Thought, Vol. VII.) Pp. 329. Harmondsworth: Penguin Books, 1978. Paper, £1·50. [REVIEW] The Classical Review 30 (01):176-.
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  27.  6
    Gary Stuart Belkin (2004). Moving Beyond Bioethics: History and the Search for Medical Humanism. Perspectives in Biology and Medicine 47 (3):372-385.
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  28.  1
    J. W. R. (1964). History, Archaeology, and Christian Humanism. [REVIEW] Review of Metaphysics 18 (2):378-378.
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  29.  1
    Rocco Rubini (2012). How Did We Come to Be Such as We Are and Not Otherwise?: Petrarch, Humanism, and the History of Philosophy. Graduate Faculty Philosophy Journal 33 (2):403-436.
  30.  3
    Gary Stuart Belkin (2004). Moving Beyond Bioethics: History and the Search for Medical Humanism. Perspectives in Biology and Medicine 47 (3):372-385.
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  31. H. T. Davis (1931). Humanism and ScienceCassius Jackson KeyserThe History of Science and the New HumanismGeorge Sarton. Isis 16 (2):451-455.
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  32. G. de Giuli (1932). SARTON, G. - The History of Science and the New Humanism. [REVIEW] Scientia 26 (52):247.
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  33. G. S. Brett (1932). Book Review:The History of Science and the New Humanism. George Sarton. [REVIEW] Ethics 42 (2):223-.
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  34. Mihailo Marković (1975). Yugoslavia: The Rise and Fall of Socialist Humanism: A History of the Praxis Group. Bertrand Russell Peace Foundation for Spokesman Books.
  35. John Mepham (1985). Who Makes History? Althusser's Anti-Humanism. In Roy Edgley & Richard Osborne (eds.), Radical Philosophy Reader. Verso 137--57.
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  36. C. Mihailo Markovi & R. S. Cohen (1975). Yugoslavia the Rise and Fall of Socialist Humanism : A History of the Praxis Group. Bertrand Russell Peace Foundation for Spokesman Books.
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  37. Gianni Paganini (2011). Humanism and Denkstil. A Recent History of Italian Humanistic Ethics. Giornale Critico Della Filosofia Italiana 7 (3):661 - +.
     
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  38. Paul Roazen (1977). Freud: The Fusion of Science and Humanism. The Intellectual History of PsychoanalysisJohn E. Gedo George H. Pollock. Isis 68 (3):490-491.
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  39. Ordway Tead (1939). SARTON, GEORGE. History of Science and New Humanism. [REVIEW] Journal of Social Philosophy and Jurisprudence 5:177.
     
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  40. John Carroll (2008). The Wreck of Western Culture: Humanism Revisited. Isi Books.
    _“Features pugnacious prose, expository skillfulness, transgressive wisdom, and mental verve.”_ _ —_The Weekly Standard__ _ __“A passionate, imaginative, richly detailed interpretation of the spiritual history of the modern West.” _ —__BookForum____ _ _Australian sociologist John Carroll turns received wisdom on its head in this brilliant, provocative, and sweeping book. Humanism is commonly credited with building Western civilization as we know it—bringing about democracy, universal rights, and prosperity. But Carroll argues that “the great five-hundred year Humanist experiment to found (...)
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  41. Dhūrjaṭiprasāda Mukhopādhyāẏa (2009). Redefining Humanism: Selected Essays of D.P. Mukerji. Tulika Books, in Association with the University of Calcutta.
    pt. 1. Reflections on humanism -- pt. 2. Reflections on history.
     
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  42. Dhūrjaṭiprasāda Mukhopādhyāẏa (2009). Redefining Humanism: Selected Essays of D. Tulika Books, in Association with the University of Calcutta.
    pt. 1. Reflections on humanism -- pt. 2. Reflections on history.
     
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  43. Leonard Harris (2003). By These Hands: A Documentary History of African American Humanism by Anthony B. Pinn, Editor. Philosophia Africana 6 (1):63-66.
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  44. R. Kuiper (2006). Herman Paul, Masks of Meaning. Existentialist Humanism in Hayden White’s Philosophy of History. Groningen 2006: Rijksuniversiteit Groningen, Proefschrift. 235 Pagina's. [REVIEW] Philosophia Reformata 71 (2):190-192.
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  45.  9
    Stefanos Geroulanos (2010). An Atheism That is Not Humanist Emerges in French Thought. Stanford University Press.
    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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  46.  45
    David W. Ehrenfeld (1978). The Arrogance of Humanism. Oxford University Press.
    Attacks nothing less than the currently prevailing worldphilosophy--humanism, which the author feels is exceedingly dangerous in itshidden assumptions.
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  47.  24
    Ernesto Grassi (1980). Rhetoric as Philosophy: The Humanist Tradition. Southern Illinois University Press.
    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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  48. John Edward Toews (1980). Hegelianism: The Path Toward Dialectical Humanism, 1805-1841. Cambridge University Press.
    This is a study of the rise of Hegelian thought throughout the intellectual world in Germany in the first half of the nineteenth century. The book has three interrelated purposes. First, it constitutes the first synthetic description and comprehensive reconstruction of the historical genesis and humanist transformation of Hegelian ideology. Secondly, the study addresses the problem of recurrent patterns of hope and disillusionment in the successive phases of dialectical thought. Finally, the book is concerned with ideological responses to the experience (...)
     
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  49. Alan Bullock (1985). The Humanist Tradition in the West. Norton.
    The Renaissance -- The Enlightenment -- The nineteenth century, rival versions -- The twentieth century, towards a new humanism -- Has humanism a future?
     
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  50.  8
    Mohit Chakrabarti (1992). Gandhian Humanism. Concept Publishing Company.
    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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