Search results for 'Ivy Yee-Man Lau' (try it on Scholar)

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  1.  15
    Kim-Pong Tam, Michael Morris, Sau-lai Lee, Ivy Yee-Man Lau, Chi-yue Chiu & Xi Zou, Culture as Common Sense: Perceived Consensus Vs. Personal Beliefs as Mechanisms of Cultural Influence.
    We propose that culture affects people through their perceptions of what is consensually believed. Whereas past research has examined whether cultural differences in social judgment are mediated by differences in individuals’ personal values and beliefs, we investigate whether they are mediated by differences in individuals’ perceptions of the views of people around them. We propose that individuals who perceive that traditional views are culturally consensual (e.g., Chinese participants who believe that most of their fellows hold collectivistic values) will themselves behave (...)
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  2.  5
    Marilyn Ivy (1996). Tracking the Mystery Man with the 21 Faces. Critical Inquiry 23 (1):11-36.
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  3.  26
    Victor P. Lau & Yin Yee Wong (2009). Direct and Multiplicative Effects of Ethical Dispositions and Ethical Climates on Personal Justice Norms: A Virtue Ethics Perspective. [REVIEW] Journal of Business Ethics 90 (2):279 - 294.
    From virtue ethics and interactionist perspectives, we hypothesized that personal justice norms (distributive and procedural justice norms) were shaped directly and multiplicatively by ethical dispositions (equity sensitivity and need for structure) and ethical climates (egoistic, benevolent, and principle climates). We collected multisource data from 123 companies in Hong Kong, with personal factors assessed by participants’ self-reports and contextual factors by aggregations of their peers. In general, LISREL analyses with latent product variables supported the direct and multiplicative relationships. Our findings could (...)
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  4. Victor P. Lau & Yin Yee Wong (2009). Direct and Multiplicative Effects of Ethical Dispositions and Ethical Climates on Personal Justice Norms: A Virtue Ethics Perspective. Journal of Business Ethics 90 (2):279-294.
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  5.  2
    Barbara Chuen Yee Lo, Shun Lau, Sing-Hang Cheung & Nicholas B. Allen (2012). The Impact of Rumination on Internal Attention Switching. Cognition and Emotion 26 (2):209-223.
  6.  5
    Noel Yee-Man Siu, Tracy Jun-Feng Zhang & Cheuk-Ying Jackie Yau (2013). The Roles of Justice and Customer Satisfaction in Customer Retention: A Lesson From Service Recovery. [REVIEW] Journal of Business Ethics 114 (4):675-686.
    Customers complain because they want to be treated fairly by the company when a service failure occurs. The role of perceived complaint justice and its relation to customer satisfaction has been discussed and researched. However, a static view is mostly adopted in previous literature. We argue that satisfaction is cumulative and both prior satisfaction and post-recovery satisfaction should be looked at in relation to complaint justice in the context of service recovery. This study attempts to fill the gap by investigating (...)
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  7.  26
    Charles Darwin (2007). The Descent of Man, and Selection in Relation to Sex. Plume.
    The most accessible edition ever published of Darwin’s incendiary classic, edited by “as fine a science essayist as we have” ( New York Times ) The Descent of Man , Darwin’s second landmark work on evolutionary theory (following The Origin of the Species ), marked a turning point in the history of science with its modern vision of human nature as the product of evolution. Darwin argued that the noblest features of humans, such as language and morality, were the result (...)
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  8. Herbert Marcuse (2013). One-Dimensional Man: Studies in the Ideology of Advanced Industrial Society. Routledge.
    One of the most important texts of modern times, Herbert Marcuse's analysis and image of a one-dimensional man in a one-dimensional society has shaped many young radicals' way of seeing and experiencing life. Published in 1964, it fast became an ideological bible for the emergent New Left. As Douglas Kellner notes in his introduction, Marcuse's greatest work was a 'damning indictment of contemporary Western societies, capitalist and communist.' Yet it also expressed the hopes of a radical philosopher that human freedom (...)
     
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  9. Bryan Frances (1996). Plato's Response to the Third Man Argument in the Paradoxical Exercise of the Parmenides. Ancient Philosophy 16 (1):47-64.
    An analysis of the Third Man Argument, especially in light of Constance Meinwald's book Plato's Parmenides. I argue that her solution to the TMA fails. Then I present my own theory as to what Plato's solution was.
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  10.  5
    Juhana Toivanen (2015). Fate of the Flying Man: Medieval Reception of Avicenna's Thought Experiment. Oxford Studies in Medieval Philosophy 3:64-98.
    This chapter discusses the reception of Avicenna’s well-known “flying man” thought experiment in twelfth- and thirteenth-century Latin philosophy. The central claim is that the argumentative role of the thought experiment changed radically in the latter half of the thirteenth century. The earlier authors—Dominicus Gundissalinus, William of Auvergne, Peter of Spain, and John of la Rochelle—understood it as an ontological proof for the existence and/or the nature of the soul. By contrast, Matthew of Aquasparta and Vital du Four used the flying (...)
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  11.  23
    Robert Talisse & Scott F. Aikin (2006). Two Forms of the Straw Man. Argumentation 20 (3):345-352.
    The authors identify and offer an analysis of a new form of the Straw Man fallacy, and then explore the implications of the prevalence of this fallacy for contemporary political discourse.
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  12.  73
    William J. Prior (1983). Timaeus 48e-52d and the Third Man Argument. Canadian Journal of Philosophy 9:123-147.
    In this article I argue that "Timaeus" 48e-52d, the passage in which Plato introduces the receptacle into his ontology, Contains the material for a satisfactory response to the third man argument. Plato's use of "this" and "such" to distinguish the receptacle, Becoming, And the forms clarifies the nature of his ontology and indicates that the forms are not, In general, self-predicative. This result removes one argument against regarding the "Timaeus" as a late dialogue.
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  13. Ayon Roy (2009). Hegel Contra Schlegel; Kierkegaard Contra De Man. PMLA 124 (1):107-126.
    At the turn of the nineteenth century, Friedrich Schlegel developed an influential theory of irony that anticipated some of the central concerns of postmodernity. His most vocal contemporary critic, the philosopher Hegel, sought to demonstrate that Schlegel’s theory of irony tacitly relied on certain problematic aspects of Fichte’s philosophy. While Schlegel’s theory of irony has generated seemingly endless commentary in recent critical discourse, Hegel’s critique of Schlegelian irony has gone neglected. This essay’s primary aim is to defend Hegel’s critique of (...)
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  14.  10
    Caterina Francisco Lorenzo-Molo & Zenon Arthur Siloran Udani (2013). Bringing Back the Essence of the “S” and “R” to CSR: Understanding the Limitations of the Merchant Trade and the White Man's Burden. [REVIEW] Journal of Business Ethics 117 (1):123-136.
    One of the fundamental struggles in corporate social responsibility (CSR) is the uncertainty and inherent contradictions that stem from a company being an individual legal entity and a community of persons. The authors contend that CSR has departed from the essence of “social responsibility.” The paper is a commentary on CSR, presented as two frameworks rooted in individualism—The Merchant Trade (the strategic view of CSR) and The White Man’s Burden (self-righteous CSR heroism that assumes the shackles of responsibility normally offered (...)
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  15.  69
    Leone Gazziero (2012). The Latin “Third Man”. A Survey and Edition of Texts From the XIIIth Century. Cahiers de L’Institut du Moyen Age Grec Et Latin 81:11-93.
    Latin commentators came across the « Third Man » in Aristotle’s Sophistici elenchi. The way they dealt with the argument is a fair illustration of how they were both faithful to the text and innovative in their understanding of its most challenging issues. Besides providing a detailed survey of all manuscript sources, the introductory essay shows that Latin interpretation originates from a mistake in Boethius’ translation which radically transformed the argument. The edition makes available for the first time a considerable (...)
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  16.  19
    David Egan (2012). Das Man and Distantiality in Being and Time. Inquiry 55 (3):289-306.
    Heidegger's discussion of das Man (often translated as "the 'They'") in Being and Time is notoriously inconsistent, and raises a number of interpretative issues that have been debated in the secondary literature. This paper offers two arguments that aim to make for a consistent and charitable reading of das Man. First, unlike Dasein, das Man's way of being is not existence: das Man lacks Dasein's particularity (it offers only general norms, and cannot address Dasein's unique situation), unity (das Man is (...)
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  17.  21
    Brian Ribeiro (2008). How Often Do We (Philosophy Professors) Commit the Straw Man Fallacy? Teaching Philosophy 31 (1):27-38.
    In a recent paper (in Argumentation, 2006) Robert Talisse and Scott Aikin suggest that we ought to recognize two distinct forms of the straw man fallacy. In addition to misrepresenting the strength of an opponent’s specific argument (= the representation form), one can also misrepresent the strength of one’s opposition in general, or the overall state of a debate, by selecting a (relatively) weak opponent for critical consideration (= the selection form). Here I consider whether we as philosophy professors could (...)
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  18.  14
    Marcin Lewiński (2011). Towards a Critique-Friendly Approach to the Straw Man Fallacy Evaluation. Argumentation 25 (4):469-497.
    In this article I address the following question: When are reformulations in argumentative criticisms reasonable and when do they become fallacious straw men? Following ideas developed in the integrated version of pragma-dialectics, I approach argumentation as an element of agonistic exchanges permeated by arguers’ strategic manoeuvring aimed at effectively defeating the opponent with reasonable means. I propose two basic context-sensitive criteria for deciding on the reasonableness of reformulations: precision of the rules for interpretation (precise vs. loose) and general expectation of (...)
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  19.  32
    Piers J. Hale (2013). Monkeys Into Men and Men Into Monkeys: Chance and Contingency in the Evolution of Man, Mind and Morals in Charles Kingsley's Water Babies. [REVIEW] Journal of the History of Biology 46 (4):551-597.
    The nineteenth century theologian, author and poet Charles Kingsley was a notable populariser of Darwinian evolution. He championed Darwin’s cause and that of honesty in science for more than a decade from 1859 to 1871. Kingsley’s interpretation of evolution shaped his theology, his politics and his views on race. The relationship between men and apes set the context for Kingsley’s consideration of these issues. Having defended Darwin for a decade in 1871 Kingsley was dismayed to read Darwin’s account of the (...)
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  20.  69
    Rafe Esquith (2007). Teach Like Your Hair's on Fire: The Methods and Madness Inside Room 56. Viking.
    From one of America’s most celebrated educators, an inspiring guide to transforming every child’s education In a Los Angeles neighborhood plagued by guns, gangs, and drugs, there is an exceptional classroom known as Room 56. The fifth graders inside are first-generation immigrants who live in poverty and speak English as a second language. They also play Vivaldi, perform Shakespeare, score in the top 1 percent on standardized tests, and go on to attend Ivy League universities. Rafe Esquith is the teacher (...)
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  21.  64
    Gerasimos Santas (2001). Plato's Criticism of the ``Democratic Man'' in the Republic. Journal of Ethics 5 (1):57-71.
    The article discusses two puzzles about Plato''s account of the democratic person: (1) unlike his account of the democratic city, his characterization of a democratic person is markedly incorrect. (2) His criticism of a person so characterized is criticism of a straw man. The article argues that the first puzzle is resolved if we see it as a result of Plato''s assumption that a democratic person is a person whose soul is isomorphic to a democratic constitution. Such a person has (...)
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  22.  33
    Simon Bacon (2013). “We Can Rebuild Him!”: The Essentialisation of the Human/Cyborg Interface in the Twenty-First Century, or Whatever Happened to The Six Million Dollar Man? [REVIEW] AI and Society 28 (3):267-276.
    This paper aims to show how recent cinematic representations reveal a far more pessimistic and essentialised vision of Human/Cyborg hybridity in comparison with the more enunciative and optimistic ones seen at the end of the twentieth century. Donna Haraway’s still influential 1985 essay “A Cyborg Manifesto” saw the combination of the organic and the technological as offering new and exciting ways beyond the normalised culturally constructed categories of gender and identity formation. However, more recently critics see her later writings as (...)
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  23.  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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  24.  38
    Robert T. Pennock (1995). Moral Darwinism: Ethical Evidence for the Descent of Man. [REVIEW] Biology and Philosophy 10 (3):287-307.
    Could an ethical theory ever play a substantial evidential role in a scientific argument for an empirical hypothesis? InThe Descent of Man, Darwin includes an extended discussion of the nature of human morality, and the ethical theory which he sketches is not simply developed as an interesting ramification of his theory of evolution, but is used as a key part of his evidence for human descent from animal ancestors. Darwin must rebut the argument that, because of our moral nature, humans (...)
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  25.  7
    Adam Drozdek (1992). Moral Dimension of Man and Artificial Intelligence. AI and Society 6 (3):271-280.
    Steady technological and economic progress gives science and the scientific method a distinguished position in today's culture. Therefore, there may be an impression that areas not belonging to science may hamper this progress of humanity. The views of Dean E. Wooldridge exemplify this position. The only hope is seen in the rational dimension of man in which there is no room for ethical considerations. This rational dimension is also the sole representation of man in the image created by artificial intelligence. (...)
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  26.  10
    Rodica Albu (2010). C. S. Lewis, The Abolition of Man. Journal for the Study of Religions and Ideologies 5 (15):110-116.
    C. S. Lewis, The Abolition of Man HarperCollins Publishers, New York, 2001.
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  27.  4
    W. R. Smyth (1949). Interpretations Propertianae. Classical Quarterly 43 (3-4):118-.
    The amount of criticism heaped upon persuadent has obscured consideration of the meaning of picta; for it is this word which carries the weight of the line. Tracing the sequence of thought in the passage will show where the emphasis lies. There is throughout a comparison, either expressed , or implied , between the artless manifestations of nature and their cultivated, trained, or man-made counterparts; ‘wild flowers are more beautiful to behold than cultivated ones; similarly ivy and arbutus which grow (...)
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  28.  14
    Anna Dziedzic (2011). Stanisław Brzozowski on the Ideal of the Modern Man. Studies in East European Thought 63 (4):345-354.
    Stanisław Brzozowski formulated the ideal of modern man in the polemic with the contemporary man, who has ceased to believe in truth and moral values and is devoid of the will to act. For Brzozowski modernity involves the discovery of truth about the human condition: about man as an autonomous subject, a creator of values, who struggles with non-human reality. This truth was formulated in Kant’s idea of autonomy and in Marx’ idea of a collective conquest of the world of (...)
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  29.  14
    Marcin Lewiński (2011). Towards a Critique-Friendly Approach to the Straw Man Fallacy Evaluation. Argumentation 25 (4):469-497.
    In this article I address the following question: When are reformulations in argumentative criticisms reasonable and when do they become fallacious straw men? Following ideas developed in the integrated version of pragma-dialectics, I approach argumentation as an element of agonistic exchanges permeated by arguers’ strategic manoeuvring aimed at effectively defeating the opponent with reasonable means. I propose two basic context-sensitive criteria for deciding on the reasonableness of reformulations: precision of the rules for interpretation and general expectation of cooperativeness . On (...)
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  30.  4
    Xie Wenyu (2012). Kant's Better Man and the Confucian Junzi. Frontiers of Philosophy in China 7 (3):481-497.
    This essay attempts to compare Kant’s better man and the Confucian junzi in the Zhongyong, and argues that Kant’s idea of the better man, which expresses human self-improvement in ultimate freedom, is in fact a conception very similar to that of the Confucian junzi, which denotes an ideal human being in cheng. Kant attributes the lack of emphasis on self-improvement in Western culture to the Christian conception of grace, and demonstrates the possibility of self-improvement on the ground of ultimate freedom. (...)
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  31.  4
    Adriana Zaharijevic (2008). From the Rights of Man to the Human Rights: Man - Nation - Humanity. Filozofija I Društvo 19 (1):111-151.
    The insistence on the fact that human rights and the rights of man are not one and the same, which could be deduced from the notion of man common to both terms, is the key thesis of this text. By developing this motive, I try to determine the following: that the notion of man, by definition inclusive and abstractly non-discriminative term, is in fact established on tacit exclusions in the time of its inception , and it was only upon these (...)
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  32.  2
    Man Yee Karen Lee (2011). Author's Response to'Book Review: Equality, Dignity, and Same-Sex Marriage: A Rights Disagreement in Democratic Societies'. Australian Journal of Legal Philosophy 36:196-200.
  33. James Edward Nicholson (1943). Anthropos; or, the Problem of Man. London, Watts & Co..
    Man in the past.--Man in the present.--Man in the future.--Man as an intellective animal.
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  34.  4
    Carlin Romano (2012). America the Philosophical. Knopf.
    American philosophy and the tradition. Therapists, bootstrappers, infantry ; Parsing America ; Great white men and the Ivy League cavalcade ; Rorty's revolution -- Abandoning toothless truth : other white males muscle in. Persuasion and the brows ; Psychologists and psychiatrist ; The literary critics ; The political theorists ; Linguist, mathematician, neurologist ; The casual wisemen ; The print journalists ; The broadcasters -- The rising outsiders. African Americans ; Women ; Native Americans ; Gays -- Gutenberg's revenge : (...)
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  35.  10
    Jonathan J. Sanford (ed.) (2012). Spider-Man and Philosophy: The Web of Inquiry. John Wiley & Sons, Inc..
    _Untangle the complex web of philosophical dilemmas of Spidey and his world—in time for the release of _The Amazing Spider-Man_ movie_ Since Stan Lee and Marvel introduced Spider-Man in _Amazing Fantasy_ #15 in 1962, everyone’s favorite webslinger has had a long career in comics, graphic novels, cartoons, movies, and even on Broadway. In this book some of history’s most powerful philosophers help us explore the enduring questions and issues surrounding this beloved superhero: Is Peter Parker to blame for the death (...)
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  36.  54
    Eric Russert Kraemer (1980). Imitation-Man and the 'New' Epiphenomenalism. Canadian Journal of Philosophy 10 (September):479-487.
  37.  3
    J. Hillis Miller (1987). The Ethics of Reading: Kant, de Man, Eliot, Trollope, and Benjamin. Journal of Aesthetics and Art Criticism 46 (2):312-314.
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  38. Jacques Derrida (1988). Mémoires Pour Paul de Man.
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  39.  69
    Kai-Yee Wong, Reply to Kai-Yee Wong and Chris Fraser.
    I thought the paper by Kai-yee Wong and Chris Fraser was fascinating and insightful. Two things I especially appreciated are the clarity with which they summarize my views. I think they are quite fair and accurate. Second, I appreciate their suggestion that the way to deal with the practical problem of weakness of will has much to do with the role of the Background in shaping our actions. I think they are especially on the right track when they say that (...)
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  40.  15
    Alexandria Pallas & Julie A. Champagne (1998). Cumulative Index Volumes 1–30 (1968–1997) of Man and World. Continental Philosophy Review 31 (4):353-387.
  41.  14
    H. Maas (1999). Mechanical Rationality: Jevons and the Making of Economic Man. Studies in History and Philosophy of Science Part A 30 (4):587-619.
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  42.  8
    John Skorupski, Martin Hollis & Edward Nell (1977). Rational Economic Man. A Philosophical Critique of Neo-Classical Economics. Philosophical Quarterly 27 (108):282.
  43.  9
    Hsiang Yi Lin (2014). Bulgakov's Economic Man—Re-Thinking the Construction of Capitalist Economic Ethics Theory. Journal of Business Ethics 121 (2):189-202.
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  44.  7
    Robert J. O'connell (1968). St. Augustine's Early Theory of Man, A.D. 386-391. Belknap Press of Harvard University Press.
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  45.  9
    Christopher Grau (2015). Kantian Themes in The Elephant Man. Film and Philosophy 19.
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  46.  18
    John Lachs (1967). Angel, Animal, Machine: Models for Man. Southern Journal of Philosophy 5 (4):221-27.
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  47.  31
    Johann Gottlieb Fichte (1956). The Vocation of Man;. New York,Liberal Arts Press.
  48.  7
    Stephano Rosso & Paul de Man (1986). An Interview with Paul de Man. Critical Inquiry 12 (4):788-795.
    Rosso: Can you say something more about the differences between your work and Derrida’s?De Man: I’m not really the right person to ask where the difference is, because, as I feel in many respects close to Derrida, I don’t determine whether my work resembles or is different from of Derrida. My initial engagement with Derrida—which I think is typical and important for all that relationship which followed closely upon my first encounter with him in Baltimore at the colloquium on “The (...)
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  49.  13
    Alan Paskow (2011). John Wild: Remembering the Man, Considering His Posthumous Papers. [REVIEW] Continental Philosophy Review 44 (3):297-305.
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  50.  17
    Jacek Uglik (2010). Ludwig Feuerbach's Conception of the Religious Alienation of Man and Mikhail Bakunin's Philosophy of Negation. Studies in East European Thought 62 (1):19 - 28.
    In this paper we attempt to prove that it was Ludwig Feuerbach’s anthropology that influenced Bakunin’s philosophical path. Following his example Bakunin turned against religion which manipulates, as Hegelianism does, the only priority human being has—another human being. Although Feuerbach’s philosophy did not involve social problems present at Bakunin’s works, we would like to show that it was Feuerbach himself who laid foundation for them and that Bakunin’s criticism of the state was the natural consequence of Feuerbach’s struggle for the (...)
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