Search results for 'Idea' (try it on Scholar)

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  1.  44
    Rafael Ferber & Gregor Damschen (2015). Is the Idea of the Good Beyond Being? Plato's "Epekeina Tês Ousias" Revisited. In Debra Nails & Harold Tarrant (eds.), Second Sailing: Alternative Perspectives on Plato. Societas Scientiarum Fennica 197-203.
    The article tries to prove that the famous formula "epekeina tês ousias" has to be understood in the sense of being beyond being and not only in the sense of being beyond essence. We make hereby three points: first, since pure textual exegesis of 509b8–10 seems to lead to endless controversy, a formal proof for the metaontological interpretation could be helpful to settle the issue; we try to give such a proof. Second, we offer a corollary of the formal proof, (...)
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  2.  24
    João Barbosa (2015). Big Bang, an Idea Projected Beyond Cosmology: The Possible Contribution of Thematic Analysis to the Understanding of This Success. Axiomathes 25 (2):181-187.
    The big bang idea is not only a dominant idea in cosmology but also a very successfully idea out of cosmology. Although sometimes just in metaphorical sense, the big bang idea is present, since some decades, in a variety of domains such as natural sciences, humanities, social sciences, arts, and it also has a great acceptance by the general public. Furthermore, the term Big Bang has become increasingly popular and currently it is often used with very (...)
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  3.  9
    Philip Hefner (2015). An Idea of Nature: A Bipolar Proposal. Zygon 50 (2):287-303.
    This article argues that in order to understand nature, we depend on a basic idea or ideal type of nature, following R. G. Collingwood's work The Idea of Nature. Collingwood asserted that the prevailing idea of nature in Western thought evolved through three analogies for understanding nature: living organism, machine, and historical process. His use of the concept of idea is comparable to the use of ideal type proposed by Max Weber and Ernst Troeltsch. This article (...)
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  4.  38
    Richard Dean (2013). Humanity as an Idea, as an Ideal, and as an End in Itself. Kantian Review 18 (2):171-195.
    Kant emphasizes that moral philosophy must be divided into two parts, a metaphysics of morals, and an empirical application to individuals, which Kant calls 'moral anthropology'. But Kant gives humanity (die Menschheit) a prominent role even in the purely rational part of ethics – for example, one formulation of the categorical imperative is a demand to treat humanity as an end in itself. This paper argues that the only concepts of humanity suited to play such a role are the rational (...)
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  5.  4
    Ileana P. Beade (2011). En torno a la idea de educación. Una mirada desde la reflexión pedagógica kantiana. Signos Filosóficos 13 (25):101-120.
    En este artículo haré referencia a una serie de observaciones realizadas en el marco de la reflexión pedagógica kantiana, con el fin de mostrar el carácter fundamental que la idea (o ideal) de educación ha de asumir en todo proyecto pedagógico. La concepción kantiana de una naturaleza humana perfect..
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  6.  13
    Zhongjiang Wang (2011). Ultimate Concern, Reflection of Civilization, and the Idea of “Man” in Yin Haiguang. Frontiers of Philosophy in China 6 (4):565-584.
    Yin Haiguang’s investigation and pursuit of the idea of “Man” reflect not merely a limited historical or parochial academic interest, but indeed address an ultimate concern of humanity which transcends any spatio-temporal limitations. In criticizing “modern man” for its faceless and non-self-identical figure, Yin Haiguang brings the conditions, purposes and noble values of humanity to light. His work has extraordinary significance for the highest aims of humanity and civilization.
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  7.  15
    Mladen Turk (2013). Naturalistic Foundations of the Idea of the Holy: Darwinian Roots of Rudolf Otto's Theology. Journal for the Study of Religions and Ideologies 12 (35):248-263.
    The very influential theoretical concepts proposed by Rudolf Otto in his 1917 classic The Idea of the Holy are often seen as examples of properly religious content that cannot be approached by any other means except religious. This conclusion is challenged by closer readings of Otto’s writings on naturalism and religion where he, despite of being at times critical of some versions of naturalism, expresses his thorough commitment to naturalist ic explanations. Otto’s views are presented as compatible with recent (...)
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  8.  8
    Phil Ryan (2014). Stout, Rawls, and the Idea of Public Reason. Journal of Religious Ethics 42 (3):540-562.
    Jeffrey Stout claims that John Rawls's idea of public reason (IPR) has contributed to a Christian backlash against liberalism. This essay argues that those whom Stout calls “antiliberal traditionalists” have misunderstood Rawls in important ways, and goes on to consider Stout's own critiques of the IPR. While Rawls's idea is often interpreted as a blanket prohibition on religious reasoning outside church and home, the essay will show that the very viability of the IPR depends upon a rich culture (...)
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  9.  18
    Douglas Lewis (2007). Spinoza on Having a False Idea. Metaphysica 8 (1):17-27.
    Naturalism pervades Spinoza’s doctrines of The Ethics, but the contours of it often bewilder us. In this light, I consider the account of falsity, or having a false idea, as presented by Spinoza in Proposition thirty_five of the Second Part, its demonstration, and the subsequent note. Based on my interpretation I argue for the claim that his account has coherence and makes sense. Further, I examine the significance of what Spinoza says about falsity for comprehension of his philosophy overall, (...)
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  10.  6
    Marinko Lolic (2009). Jaspers' Try of the Rehabilitation of the Idea of University. Filozofija I Društvo 20 (3):41-59.
    Author is into discussion of Jaspers' perception of the crisis idea of university and his try to mane a rehabilitation of his idea in his texts from 1923 and 1945. Author shows that Jaspers in his discussing idea of university count on while derive from implicit sociology German idealism. For Jaspers the institutions are forms of objective spirit which can function only in live form of the achievement of idea which is interesting. As soon as spirit (...)
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  11.  17
    Wangeng Zheng (2010). Tracing the Source of the Idea of Time in Yizhuan. Frontiers of Philosophy in China 5 (1):51-67.
    By examining the propositions “waiting for the proper time to act”, “keeping up with the time”, “accommodating oneself to timeliness”, and “the meaning of a timely mean”, this paper examines the relationship between the idea of time conceived of in Yizhuan 易传 (Commentaries to the Book of Changes ), Zuozhuan 左传 (Annals of Spring and Autumn with Zuo Qiuming’s Commentaries) and Guoyu 国语 (Comments on State Affairs) as well as the related thoughts of Confucianism, Daoism and the Yin-Yang School. (...)
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  12.  2
    João Ferreira Dias (2013). Orí O! A ideia de Pessoa, a Problemática do Destino e o Ritual do Bọrí entre os Yorùbás e no Candomblé (Orí O! The Idea of Person, the Problematic of Destiny and the Ritual of Bọrí among the Yorùbá and in Candomblé) - DOI 10.5752/P.2175-5841.2013v11n29p70. [REVIEW] Horizonte 11 (29):70-87.
    O presente artigo pretende analisar a ideia de pessoa entre os yorùbás da África Ocidental, a partir da conceção de orí , i. e., a cabeça, entendida entre eles como portadora de personalidade e destino, ideia amplamente difundida pela literatura sobre a matéria da personalidade humana e sentidos de destino. A partir do orí , adentrar-se-á pela problemática da predestinação entre os yorùbás e o sentido do ritual de alimento à cabeça, o b ọ rí, entre os yorùbás, com referência (...)
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  13.  2
    Gardy Augusto Bolívar Espinoza & Óscar Cuellar Saavedra (2007). Hacia la idea de la “Patria Grande”. Un ensayo para el análisis de las representaciones políticas. Polis 18.
    Se construye el concepto de “representación política constitutivas” como expresión de la “imaginación social y cultural” desde la teoría sociológica contemporánea en sus dimensiones de mito, ideología, utopía o idea. Paralelamente, se propone un ensayo de análisis de la representación de la “Patria Grande” considerada como una “representación social” con pretensiones de universalidad, contradictoria y polisémica, que permite una gran flexibilidad heurística y una variedad de funciones que la hacen operacional a la investigación, pero también, rodeada de una gran (...)
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  14. Peter Winch (2015). The Idea of a Social Science and its Relation to Philosophy. Routledge.
    In the fiftieth anniversary of this book’s first release, Winch’s argument remains as crucial as ever. Originally published in 1958, _The Idea of a Social Science and Its Relation to Philosophy_ was a landmark exploration of the social sciences, written at a time when that field was still young and had not yet joined the Humanities and the Natural Sciences as the third great domain of the Academy. A passionate defender of the importance of philosophy to a full understanding (...)
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  15.  39
    Peter Winch (2008). The Idea of a Social Science and its Relation to Philosophy. Routledge.
    The problems dealt with in The Idea of a Social Science are philosophical. It is an attempt to place the social science, considered as a single group, on the intellectual map, with special attention to the relations of the discipline to philosophy on the one hand and the natural sciences on the other. The author holds that the relation between the social sciences and philosophy is commonly misunderstood because of certain fashionable misconceptions about the nature of philosophy, and because (...)
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  16.  3
    Edgar Maraguat (2016). Hegel’s Non-Metaphysical Idea of Freedom. Revista de filosofía (Chile) 41 (1):111-133.
    the article explores the putatively non-metaphysical – non-voluntarist, and even non-causal – concept of freedom outlined in Hegel’s work and discusses its influential interpretation by robert Pippin as an ‘essentially practical’ concept. I argue that Hegel’s affirmation of freedom must be distinguished from that of Kant and Fichte, since it does not rely on a prior understanding of self-consciousness as an originally teleological relation and it has not the nature of a claim ‘from a practical point of view’.
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  17. Arthur Schopenhauer (1896). The World as Will and Idea. Ams Press.
  18.  9
    Barbara Haverhals (2007). The Normative Foundations of Research-Based Education: Philosophical Notes on the Transformation of the Modern University Idea. Studies in Philosophy and Education 26 (5):419-432.
  19.  21
    Jean Hering (1947). Concerning Image, Idea, and Dream (Translation). Philosophy and Phenomenological Research 8 (December):188-205.
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  20.  3
    Thierry Gontier (2004). Noétique et poièsis :L'idea dans la Theologia platonica de Marsile Ficin. Archives de Philosophie 1 (1):5-22.
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  21.  20
    John R. Lampe (1994). The Failure of the Yugoslav National Idea. Studies in East European Thought 46 (1-2):69 - 89.
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  22.  16
    Dmitry Shlapentokh (1992). The End of the Russian Idea. Studies in East European Thought 43 (3):199-217.
  23.  3
    Zheng Wangeng (2010). Tracing the Source of the Idea of Time in Yizhuan. Frontiers of Philosophy in China 5 (1):51-67.
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  24. Ashoke Kumar Ganguly (1964). Bradley's Theory of Idea. Calcutta, Progressive Publishers.
     
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  25. U. -ch'ang Kim (2008). Se Kae Ŭi Tonggŭrami: Maum, Idea, Chigak. Hangilsa.
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  26. Gerhard Wilczek (1972). Idea and World. S.N..
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  27. Amartya Sen (2009). The Idea of Justice. Belknap Press of Harvard University Press.
    And in this book the distinguished scholar Amartya Sen offers a powerful critique of the theory of social justice that, in its grip on social and political ...
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  28.  28
    Rafael Ferber & Gregor Damschen, Is the Idea of the Good Beyond Being? Plato's "Epekeina Tês Ousias" Revisited.
    The article tries to prove that the famous formula "epekeina tês ousias" has to be understood in the sense of being beyond being and not only in the sense of being beyond essence. We hereby make three points: first, since pure textual exegesis of 509b8–10 seems to lead to endless controversy, a formal proof for the metaontological interpretation could be helpful to settle the issue; we try to give such a proof. Second, we offer a corollary of the formal proof, (...)
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  29.  33
    Charles R. Beitz (2009). The Idea of Human Rights. OUP Oxford.
    The international doctrine of human rights is one of the most ambitious parts of the settlement of World War II. Since then, the language of human rights has become the common language of social criticism in global political life. This book is a theoretical examination of the central idea of that language, the idea of a human right. In contrast to more conventional philosophical studies, the author takes a practical approach, looking at the history and political practice of (...)
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  30. John Haugeland (1985). Artificial Intelligence: The Very Idea. Cambridge: MIT Press.
    The idea that human thinking and machine computing are "radically the same" provides the central theme for this marvelously lucid and witty book on...
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  31. Pedro Amaral, Humanities and the Idea of a Person in the 22nd Century: Kant, Descartes, Sellars.
    Science starts out with the idea of a person as billions of neurons housed in a body that is a cloud of particles. Common sense starts out with the idea of a person having capacities belonging to a single individual. The common sense person does not have parts. Our objectifying science slowly takes over the person as it tends toward physical materialism. Where will it end? What is being gradually pushed out of the world? If science had already (...)
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  32.  66
    Victor Eugen Gelan (2015). The Idea of Rigorous Science in Husserl’s Phenomenology and its Relevance for the Other Sciences. In Mihai-Dan Chiţoiu & Ioan-Alexandru Tofan (eds.), Proceedings of the International Conference “Humanities and Social Sciences Today. Classical and Contemporary Issues” – Philosophy and Other Humanities. Pro Universitaria 141-156.
    In this paper I intend to grapple with the idea of philosophy as rigorous science from the point of view of Husserl‟s phenomenology in order to show that this idea may have an important contribution to the way in which the scientific character of sciences in general, and of human and social sciences in particular, is being conceived. As rigorous science, phenomenology emphasizes and investigates the a priori context of other sciences. In this way, it plays a vital (...)
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  33. Tim Thornton & Peter Lucas (2011). On the Very Idea of a Recovery Model for Mental Health. Journal of Medical Ethics 37 (1):24-28.
    The recovery model has been put forward as a rival to the biomedical model in mental healthcare. It has also been invoked in debate about public policy for individual and community mental health and the broader goal of social inclusion. But this broader use threatens its status as a genuine model, distinct from others such as the biomedical model. This paper sets out to articulate, although not to defend, a distinct recovery model based on the idea that mental health (...)
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  34.  22
    R. G. Collingwood (1993). The Idea of History. Oxford University Press.
    The Idea of History is the best-known book of the great Oxford philosopher, historian, and archaeologist R.G. Collingwood. It was originally published posthumously in 1946, having been mainly reconstructed from Collingwood's manuscripts, many of which are now lost. For this revised edition, Collingwood's most important lectures on the philosophy of history are published here for the first time. These texts have been prepared by Jan van der Dussen from manuscripts that have only recently become available. The lectures contain Collingwood's (...)
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  35. Fabienne Peter (2007). Rawls' Idea of Public Reason and Democratic Legitimacy. Journal of International Political Theory 3 (1):129-143.
    Critics and defenders of Rawls' idea of public reason have tended to neglect the relationship between this idea and his conception of democratic legitimacy. I shall argue that Rawls' idea of public reason can be interpreted in two different ways, and that the two interpretations support two different conceptions of legitimacy. What I call the substantive interpretation of Rawls' idea of public reason demands that it applies not just to the process of democratic decision-making, but that (...)
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  36.  85
    Rolf Petri (2012). The Idea of Culture and the History of Emotions. Historein 12:21-37.
    The essay operates an itemisation of the three main streams in the history of emotions: the history of individual emotions, the study of the role that emotions have in historical processes, and the reflection on the influence of emotions on history writing. The second part of the article is devoted to the methodological and theoretical status of the study of past emotions. It highlights how many studies in the history of emotions remain heavily conditioned by an idea of culture (...)
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  37. Mark Blyth (2014). Austerity: The History of a Dangerous Idea. Oxford University Press Usa.
    Selected as a Financial Times Best Book of 2013Governments today in both Europe and the United States have succeeded in casting government spending as reckless wastefulness that has made the economy worse. In contrast, they have advanced a policy of draconian budget cuts--austerity--to solve the financial crisis. We are told that we have all lived beyond our means and now need to tighten our belts. This view conveniently forgets where all that debt came from. Not from an orgy of government (...)
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  38.  7
    James Harold (forthcoming). On the Ancient Idea That Music Shapes Character. Dao: A Journal of Comparative Philosophy:1-14.
    Ancient Chinese and Greek thinkers alike were preoccupied with the moral value of music; they distinguished between good and bad music by looking at the music’s effect on moral character. The idea can be understood in terms of two closely related questions. Does music have the power to affect the ethical character of either listener or performer? If it does, is it better as music for doing so? I argue that an affirmative answers to both questions are more plausible (...)
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  39.  40
    Michael O. Hardimon (2012). The Idea of a Scientific Concept of Race. Journal of Philosophical Research 37:249-282.
    This article challenges the orthodox view that there is and can be no scientifically valid concept of race applicable to human beings by presenting a candidate scientific concept of biological race. The populationist concept of race specifies that a “race” is a subdivision of Homo sapiens—a group of populations that exhibits a distinctive pattern of genetically transmitted phenotypic characters and that belongs to an endogamous biological lineage initiated by a geographically separated and reproductively isolated founding population. The viability of the (...)
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  40.  57
    Anat Schechtman (2014). Descartes's Argument for the Existence of the Idea of an Infinite Being. Journal of the History of Philosophy 52 (3):487-517.
    the meditations on first philosophy presents us with an alleged proof for the existence of God that proceeds from the existence of an idea of an infinite being in the human mind—an idea of God—to the existence of God himself. Insofar as we have an idea of an infinite being, an idea with “infinite objective reality,” we can legitimately ask whence it came to us. The only possible cause of this idea, claims Descartes, is an (...)
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  41. Robert Schroer (2008). Open Your Eyes and Look Harder! (An Investigation Into the Idea of a Responsible Search). Southern Journal of Philosophy 46 (3):409-430.
    In this paper, I explore and defend the idea that we have epistemic responsibilities with respect to our visual searches, responsibilities that are far more fine-grained and interesting than the trivial responsibilities to keep our eyes open and “look hard”. In order to have such responsibilities, we must be able to exert fine-grained and interesting forms of control over our visual searches. I present both an intuitive case and an empirical case for thinking that we do, in fact, have (...)
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  42.  5
    William Hannegan (forthcoming). Hume, Dispositional Essentialism, and Where to Find the Idea of Necessary Connection. Philosophia:1-5.
    Dispositional essentialists hold that the world is populated by irreducibly dispositional properties, called “potencies,” “powers,” or “dispositions.” Each of these properties is marked out by a characteristic stimulus and manifestation bound together in a metaphysically necessary connection. Dispositional essentialism faces an old objection from David Hume. Hume argues, in his Treatise of Human Nature, that we have no adequate idea of necessary connection. The epistemology of the Treatise allegedly rules the idea out. Dispositional essentialists usually respond by attacking (...)
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  43.  18
    Daniele De Santis (2015). Wesen, Eidos, Idea Remarks on the “Platonism” of Jean Héring and Roman Ingarden. Studia Phaenomenologica 15:155-180.
    In this paper we will be discussing the “Platonism” of two former Göttingen students of Husserl, notably Jean Héring and Roman Ingarden. By “Platonism” we mean not simply an account of the diff erence between individuals and Forms. We mean a peculiar insight into what Ingarden explicitly designates as “the content of Ideas”. Our primary concern is to emphasize a major shift in Plato’s treatment of Forms: we will see Plato switching the focus of his investigation from the difference between (...)
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  44.  19
    Sophia Efstathiou (2016). Is It Possible to Give Scientific Solutions to Grand Challenges? On the Idea of Grand Challenges for Life Science Research. Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 56:46-61.
    This paper argues that challenges that are grand in scope such as "lifelong health and wellbeing", "climate action", or "food security" cannot be addressed through scientific research only. Indeed scientific research could inhibit addressing such challenges if scientific analysis constrains the multiple possible understandings of these challenges into already available scientific categories and concepts without translating between these and everyday concerns. This argument builds on work in philosophy of science and race to postulate a process through which non-scientific notions become (...)
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  45.  9
    James Macallister (2015). MacIntyre's Revolutionary Aristotelian Philosophy and His Idea of an Educated Public Revisited. Journal of Philosophy of Education 50 (2).
    In this article I revisit MacIntyre's lecture on the idea of an educated public. I argue that the full significance of MacIntyre's views on the underlying purposes of universities only become clear when his lecture on the educated public is situated in the context of his wider ‘revolutionary Aristotelian’ philosophical project. I claim that for MacIntyre educational institutions should both support students to learn how to think for themselves and act for the common good. After considering criticisms from Putnam, (...)
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  46.  95
    S. S. Khoruzhii (1995). Transformations of the Slavophile Idea in the Twentieth Century. Russian Studies in Philosophy 34 (2):7-25.
    The Slavophile idea in the broad sense, as the idea of the self-determination of Russian culture, was by no means born together with historical Slavophilism. It has always been an immanent component of the intellectual world and intellectual development of Russia and merely received its name, a rather random and infelicitous one, from Slavophilism. In our century it has a rich history, in which the majority of events have been of a political and polemical character. They have been (...)
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  47. R. Otto (1968). The Idea of the Holy. Oxford University Press Usa.
    Since the English translation first appeared in 1923, Rudolf Otto's volume has established itself as a classic in the field of religious philosophy. It offers an in-depth inquiry into the non-rational factor in the idea of the divine and its relation to the rational.
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  48.  21
    Adam Hochman (2015). Of Vikings and Nazis: Norwegian Contributions to the Rise and the Fall of the Idea of a Superior Aryan Race. Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 54:84-88.
    Nazi ideology was premised on a belief in the superiority of the Germanic race. However, the idea of a superior Germanic race was not invented by the Nazis. By the beginning of the 20th century this idea had already gained not only popular but also mainstream scientific support in England, Germany, the U.S., Scandinavia, and other parts of the world in which people claimed Germanic origins (p. xiii). Yet how could this idea, which is now recognised as (...)
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  49. Chris Buskes (2013). Darwinism Extended: A Survey of How the Idea of Cultural Evolution Evolved. Philosophia 41 (3):661-691.
    In the past 150 years there have been many attempts to draw parallels between cultural and biological evolution. Most of these attempts were flawed due to lack of knowledge and false ideas about evolution. In recent decades these shortcomings have been cleared away, thus triggering a renewed interest in the subject. This paper offers a critical survey of the main issues and arguments in that discussion. The paper starts with an explication of the Darwinian algorithm of evolution. It is argued (...)
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  50.  36
    Jan Masschelein (2010). E-Ducating the Gaze: The Idea of a Poor Pedagogy. Ethics and Education 5 (1):43-53.
    Educating the gaze is easily understood as becoming conscious about what is 'really' happening in the world and becoming aware of the way our gaze is itself bound to a perspective and particular position. However, the paper explores a different idea. It understands educating the gaze not in the sense of 'educare' (teaching) but of 'e-ducere' as leading out, reaching out. E-ducating the gaze is not about getting at a liberated or critical view, but about liberating or displacing our (...)
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