Search results for 'Jacques-Yvan Morin' (try it on Scholar)

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  1.  9
    Edward McWhinney, Sienho Yee & Jacques-Yvan Morin (eds.) (2009). Multiculturalism and International Law: Essays in Honour of Edward Mcwhinney. Martinus Nijhoff Publishers.
    This volume examines the role and influence of multiculturalism in general theories of international law; in the composition and functioning of international ...
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  2. Edgar Morin (2003). Le désastre et la métamorphose: entretien avec Jacques De Decker. Cahiers Internationaux de Symbolisme 104:67-77.
  3.  4
    Yvan Morin (2003). Les Trois Grâces du «Commento»: La Réaction Initiale de Pic À Ficin. Revue Philosophique De Louvain 101 (3):383-412.
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  4.  4
    Yvan Morin (1997). Le périple intellectuel de Jean Pic de la Mirandole Louis Valcke et Roland Galibois Suivi du Discours de la dignité de l'homme et du traité L'être et l'un Sainte-Foy, Les Presses de l'Université Laval, 1994, XXIII, 354 p. [REVIEW] Dialogue 36 (02):422-.
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  5. Yvan Morin (1995). « Il me semble que je vois » : l'énoncé cartésien et la lecture qu'en fait Michel Henry. Laval Théologique et Philosophique 51 (3):529-539.
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  6. Yvan Morin (2003). Les Trois Grâces du <>: la réaction initiale de Pic à Ficin: la réaction initiale de Pic à Ficin. Revue Philosophique De Louvain 101 (3):383-412.
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  7. Yvan Morin (2002). Marsile Ficin, Les trois livres de la vie. Traduit en français par Guy Le Fèvre de la Boderie et révisé par Thierry Gontier. Paris, Librairie Arthème Fayard (coll. « Corpus des oeuvres de philosophie en langue française »), 2000, 276 p.Marsile Ficin, Les trois livres de la vie. Traduit en français par Guy Le Fèvre de la Boderie et révisé par Thierry Gontier. Paris, Librairie Arthème Fayard (coll. « Corpus des oeuvres de philosophie en langue française »), 2000, 276 p. [REVIEW] Laval Théologique et Philosophique 58 (2):403-404.
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  8. Yvan Morin (1994). Une double aperception affective et rationnelle de l'homme symbolisant. Philosophiques 21 (1):77-105.
    Une critique de la définition de l'affectivité chez Michel Henry met en évidence le rapport de réversibilité entre la métaphysique de Henry et celle de la philosophie de l'intentionnalité qu'il récuse en vue d'établir une nouvelle conception de l'esprit. Il est alors possible de reformuler le débat en faisant apparaître l'affectivité inhérente à l'action. Pour cela, il s'agit de faire appel à la liberté kantienne et à la perspective symbolique de Cassirer mais en revisant le statut accordé à la sensibilité. (...)
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  9. Derrida Jacques (1999). Hospitality, Justice and Responsibility: A Dialogue with Jacques Derrida. In Richard Kearney & Mark Dooley (eds.), Questioning Ethics: Contemporary Debates in Philosophy. Routledge 65--83.
     
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  10.  5
    Frédéric Morin (1996). Con Frédéric Morin a comienzos de marzo de 1858'. Enrahonar 25:139-153.
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  11.  3
    Michel Morin & Georges Leroux (2001). À propos de Créer un monde : Entretien avec Michel Morin. Horizons Philosophiques 11 (2):141-151.
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  12. G. H. Morin (1851). Essai Sur la Vie Et le Caractère de J.-J. Rousseau. Ledoyen.
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  13.  2
    A. M. Snodgrass (1987). John M. Fossey, Jacques Morin (Edd.): Khóstia, 1983. Rapport Préliminaire Sur la Seconde Campagne de Fouilles Canadiennes À Khóstia En Béotie, Grèce Centrale. (McGill University Monographs in Classical Archaeology and History, 3.) Pp. Xiv+183; 40 Text Figures, 44 Plates (on 15 Pp.), 1 Folding Plan. Amsterdam: J. C. Gieben, 1986. Paper, Fl. 110.John M. Fossey (Ed.): Khóstia I. Études Diverses Dédiées À la Mémoire de Siegfried Lauffer. (McGill University Monographs in Classical Archaeology and History, 5.) Pp. Xviii+139; 24 Text Figures, 111 Plates (on 48 Pp.), 2 Folding Plans. Amsterdam: J. C. Gieben, 1986. Fl. 145. [REVIEW] The Classical Review 37 (02):321-322.
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  14.  1
    O. Human & P. Cilliers (2013). Towards an Economy of Complexity: Derrida, Morin and Bataille. Theory, Culture and Society 30 (5):24-44.
    In this article we explore the possibility of viewing complex systems, as well as the models we create of such systems, as operating within a particular type of economy. The type of economy we aim to establish here is inspired by Jacques Derrida’s reading of George Bataille’s notion of a general economy. We restrict our discussion to the philosophical use of the word ‘economy’. This reading tries to overcome the idea of an economy as restricted to a single logos or (...)
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  15.  4
    Jacques G. Ruelland (1987). Danielle Blondeau (sous la direction de), De l'éthique à la bioéthique : repères en soins infirmiers, Chicoutimi, Gaétan Morin éditeur, 1986, 425 p.Danielle Blondeau (sous la direction de), De l'éthique à la bioéthique : repères en soins infirmiers, Chicoutimi, Gaétan Morin éditeur, 1986, 425 p. [REVIEW] Philosophiques 14 (2):440-442.
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  16.  1
    Anne-Marie Laulan & Jacques Perriault (2007). Interview d'Edgar Morin, 3 juillet 2007. Hermes 48:185.
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  17. Yvan Cloutier (1986). Jacques Beaudry, Autour de Jacques Lavigne, philosophe. Histoire de la vie intellectuelle d'un philosophe québécois de 1935 à aujourd'hui accompagnée d'un choix de textes de Jacques Lavigne, Trois-Rivières, Éditions du bien public, 1985, 168p.Jacques Beaudry, Autour de Jacques Lavigne, philosophe. Histoire de la vie intellectuelle d'un philosophe québécois de 1935 à aujourd'hui accompagnée d'un choix de textes de Jacques Lavigne, Trois-Rivières, Éditions du bien public, 1985, 168p. [REVIEW] Philosophiques 13 (2):429-431.
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  18.  60
    Judith Wolfe (2013). ‘The Ordinary’ in Stanley Cavell and Jacques Derrida. Minerva - An Internet Journal of Philosophy 17.
    This paper analyses the opposing accounts of ‘the ordinary’ given by Jacques Derrida and Stanley Cavell, beginning with their competing interpretations of J. L. Austin¹s thought on ordinary language. These accounts are presented as mutually critiquing: Derrida¹s deconstructive method poses an effective challenge to Cavell¹s claim that the ordinary is irreducible by further philosophical analysis, while, conversely, Cavell¹s valorisation of the human draws attention to a residual humanity in Derrida¹s text which Derrida cannot account for. The two philosophers’ approaches (...)
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  19. Giovanna Borradori (2003). Philosophy in a Time of Terror: Dialogues with Jurgen Habermas and Jacques Derrida. University of Chicago Press.
    The idea for _Philosophy in a Time of Terror_ was born hours after the attacks on 9/11 and was realized just weeks later when Giovanna Borradori sat down with Jürgen Habermas and Jacques Derrida in New York City, in separate interviews, to evaluate the significance of the most destructive terrorist act ever perpetrated. This book marks an unprecedented encounter between two of the most influential thinkers of our age as here, for the first time, Habermas and Derrida overcome their (...)
     
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  20. Helena Knyazeva (2004). The Complex Nonlinear Thinking: Edgar Morin's Demand of a Reform of Thinking and the Contribution of Synergetics. World Futures 60 (5 & 6):389 – 405.
    Main principles of the complex nonlinear thinking which are based on the notions of the modern theory of evolution and self-organization of complex systems called also synergetics are under discussion in this article. The principles are transdisciplinary, holistic, and oriented to a human being. The notions of system complexity, nonlinearity of evolution, creative chaos, space-time definiteness of structure-attractors of evolution, resonant influences, nonlinear and soft management are here of great importance. In this connection, a prominent contribution made to system (...)
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  21.  33
    Alma Acevedo (2012). Personalist Business Ethics and Humanistic Management: Insights From Jacques Maritain. [REVIEW] Journal of Business Ethics 105 (2):197-219.
    The integration of personalism into business ethics has been recently studied. Research has also been conducted on humanistic management approaches. The conceptual relationship between personalism and humanism , however, has not been fully addressed. This article furthers that research by arguing that a true humanistic management is personalistic. Moreover, it claims that personalism is promising as a sound philosophical foundation for business ethics. Insights from Jacques Maritain’s work are discussed in support of these conclusions. Of particular (...)
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  22.  16
    Michael Naas (2002). Taking on the Tradition: Jacques Derrida and the Legacies of Deconstruction. Stanford University Press.
    Taking on the Tradition focuses on how the work of Jacques Derrida has helped us rethink and rework the themes of tradition, legacy, and inheritance in the Western philosophical tradition. It concentrates not only on such themes in the work of Derrida but also on his own gestures with regard to these themes—that is, on the performativity of Derrida’s texts. The book thus uses Derrida’s understanding of speech act theory to reread his own work. The book consists in a (...)
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  23.  9
    Marian Hobson (1998). Jacques Derrida: Opening Lines. Routledge.
    This book explores the language and arguments Jacques Derrida uses in his writings, and how this is at the core of his work. Marian Hobson explores the French language in which Derrida's philosophy is written in, and the ways his ideas are organized, to suggest that this has an overriding affect on how his translated work affects our understanding of his thought.
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  24.  3
    Joseph M. Spencer (2015). Rancièrean Atomism: Clarifying the Debate Between Jacques Rancière and Alain Badiou. Journal of French and Francophone Philosophy 23 (2):98-121.
    In the late 1970s and the 1980s, a number of radical left political theorists focused their philosophical attention on the relevance of ancient atomism, revitalizing a tradition that went back to Karl Marx's work on his dissertation. This essay looks at the uses of atomism by two thinkers in particular, Jacques Rancière and Alain Badiou, in order to see how their discussions of and references to ancient materialism help to shed light on their fundamental disagreements about the nature of (...)
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  25. Jean Starobinski (1988). Jean-Jacques Rousseau, Transparency and Obstruction. University of Chicago Press.
    Jean Starobinski, one of Europe's foremost literary critics, examines the life that led Rousseau, who so passionately sought open, transparent communication with others, to accept and even foster obstacles that permitted him to withdraw into himself. First published in France in 1958, Jean-Jacques Rousseau remains Starobinski's most important achievement and, arguably, the most comprehensive book ever written on Rousseau. The text has been extensively revised for this edition and is published here along with seven essays on Rousseau that (...)
     
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  26.  16
    Alison Ross (2009). The Aesthetic Fable: Cinema in Jacques Rancière's 'Aesthetic Politics'. Substance 38 (1):128-150.
    Jacques Rancière relies on references to theatre and literature to articulate the modes in which meanings are communicated. It is because they are displaceable from bodies and dis-incorporable from things that these patterns of meaning are available to being picked up. But this also means that meaning occurs as a pattern of communication that is not entirely rational. Meaning, we might say, moulds as it communicates. Such references to theatre and literature are more than allegorical. The general orientation of (...)
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  27. Jean-Michel Rabaté, Michael Wetzel & Jacques Derrida (1992). L'éthique du Don Jacques Derrida Et la Pensée du Don : Colloque de Royaumont, Décembre 1990. Monograph Collection (Matt - Pseudo).
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  28.  35
    Tyson Edward Lewis (2010). Paulo Freire's Last Laugh: Rethinking Critical Pedagogy's Funny Bone Through Jacques Rancière. Educational Philosophy and Theory 42 (5):635-648.
    In several enigmatic passages, Paulo Freire describes the pedagogy of the oppressed as a 'pedagogy of laughter'. The inclusion of laughter alongside problem-posing dialogue might strike some as ambiguous, considering that the global exploitation of the poor is no laughing matter. And yet, laughter seems to be an important aspect of the pedagogy of the oppressed. In this paper, I examine the role of laughter in Freire's critical pedagogy through a series of questions: Are all forms of laughter equally emancipatory? (...)
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  29. Philippe Lacoue-Labarthe & Jean-Luc Nancy (eds.) (1981). Les fins de l'homme: À partir du travail de Jacques Derrida (Colloque de Cerisy, 23 juillet-2 août 1980). Galilée.
    Actes du colloque organisé dans la troisième décade de juillet 1980, au Centre culturel international de Cerisy-la-Salle. L’enjeu étant que « le travail de Jacques Derrida n’en soit pas l’objet mais le prétexte ou l’occasion ». Dirigé par Philippe Lacoue-Labarthe et Jean-Luc Nancy, le fil conducteur en est « l’implication que peut avoir une question des « “fins de l’homme” » dans le travail de Derrida ou pour son travail. Son ambition aura été de traverser et de (...)
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  30.  1
    Anthony Richard Haynes (2015). Jacques Maritain's Definition of Art. New Blackfriars 96 (1065):527-541.
    I examine Jacques Maritain's definition of art and what it contributes to debates on definitions of art in contemporary aesthetics. Of particular concern are the so-called ‘fine arts’. I make three claims; first, that Maritain's definition of art is superior to other traditional and contemporary theories in avoiding their pitfalls and accommodating key data to be met by definitions of art, such as the existence of avant-garde art. Second, I claim that in accommodating avant-garde art, in particular ‘conceptual art’, (...)
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  31. Jacques Derrida, Peter Eisenman, Jeffrey Kipnis & Thomas Leeser (1997). Chora L Works Jacques Derrida and Peter Eisenman. Monograph Collection (Matt - Pseudo).
     
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  32.  5
    Nancy Holland (ed.) (1997). Feminist Interpretations of Jacques Derrida. Penn State University Press.
    Much contemporary feminist theory continues to see itself as freeing women from patriarchal oppression so that they may realize their own inner truth. To be told by postmodern thinkers such as Jacques Derrida that the very possibility of such a truth must be submitted to the process of deconstruction thus seems to present a serious challenge to the feminist project. From a postmodern perspective, on the other hand, most feminist discourse remains deeply rooted, if not in essentialism, at least (...)
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  33. Jean-Jacques Rousseau, Roger D. Masters, Christopher Kelly & Judith R. Bush (1990). Rousseau, Judge of Jean-Jacques Dialogues. Monograph Collection (Matt - Pseudo).
     
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  34.  9
    Heiner Fangerau & Irmgard Müller (2007). Scientific Exchange: Jacques Loeb (1859–1924) and Emil Godlewski (1875–1944) as Representatives of a Transatlantic Developmental Biology. [REVIEW] Studies in History and Philosophy of Science Part C 38 (3):608-617.
    The German–American physiologist Jacques Loeb (1859–1924) and the Polish embryologist Emil Godlewski, jr. (1875–1944) contributed many valuable works to the body of developmental biology. Jacques Loeb was world famous at the beginning of the twentieth century for his development and demonstration of artificial parthenogenesis in 1899 and his experiments on regeneration. He served as a role model for the younger Polish experimenter Emil Godlewski, who began his career as a researcher like Loeb at the Zoological Station in Naples. (...)
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  35.  3
    Claudia Fadel (2011). Edgar Morin Sur le Chemin du Sud. Hermes 60:, [ p.].
    Cet article a pour but de montrer l’influence des idées d’Edgar Morin dans le contexte brésilien, en resituant le rapprochement qui a eu lieu entre le Service social du commerce et plus particulièrement son Escola SESC , et la pensée de cet intellectuel qui alimente grandement plusieurs domaines de la connaissance. Le SESC est une entité qui a été fondée en 1946 au niveau national. Il agit autour de la notion de bien-être social, intervenant dans les secteurs de la (...)
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  36.  8
    Giuseppe Giordano (2006). The Controversy Over Specialism: From Ortega to Morin - Stages on a Journey Toward Complexity. World Futures 62 (5):361-391.
    The author proposes an analysis on a key issue in 20th-century thought: the struggle against disciplinary specialism. This problem is stressed by the reflections of philosophers and scientists such as Ortega y Gasset, Erwin Chargaff, Werner Heisenberg, Konrad Lorenz, Karl Popper, Paul Feyerabend, and Edgar Morin.
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  37. Jacques Bouveresse & Jean-Jacques Rosat (1998). Le Philosophe Et le Réel Entretiens Avec Jean-Jacques Rosat. Monograph Collection (Matt - Pseudo).
     
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  38. Antoine Coté (2012). Deux Questions Inédites de Jacques de Viterbe Sur les Habitus. Archives d'Histoire Doctrinale et Littéraire du Moyen Âge 79:289-311.
    On trouvera ici la présentation et l’édition de deux brèves questions de l’Ermite de saint Augustin, Jacques de Viterbe. Dans la première question, Jacques s’attache à montrer en quel sens il est légitime de dire que les habitus moraux sont innés. Dans la seconde question, il défend la thèse que les habitus des principes moraux appartiennent de façon plus intime à l’âme que les habitus intellectuels. Comme le Viterbien oppose sa position à celle de Thomas d’Aquin, on tente (...)
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  39. André Cresson & Jean-Jacques Rousseau (1962). Jean-Jacques Rousseau, Sa Vie, Son Oeuvre Avec Un Exposé de Sa Philosophie. Presses Universitaires de France.
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  40. Emilse Galvis (2015). Algunas aristas de lo que está en juego en la política de la estética en Jacques Rancière. Revista de filosofía (Chile) 71:65-78.
    Este artículo sugiere algunas aristas que permiten pensar lo que está en juego en la política de la estética en la filosofía de Jacques Rancière. A partir de una de las escenas de la obra Aisthesis, el texto pretende enlazar dos registros de la política de la estética: por un lado, la irrupción del régimen estético del arte como un tejido de la experiencia sensible que desestabiliza las determinaciones de lo que quiere decir el “universal reportaje”; y por el (...)
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  41. Julien Green, Henry Bars, Eric Jourdan, Bernard E. Doering & Jacques Maritain (1988). The Story of Two Souls the Correspondence of Jacques Maritain and Julien Green. Monograph Collection (Matt - Pseudo).
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  42. Michel Lisse & Jacques Derrida (1996). Passions de la Littérature Avec Jacques Derrida.
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  43. René Major & Jacques Derrida (1982). Affranchissement du Transfert Et de la Lettre Colloque Autour de "la Carte Postale" de Jacques Derrida 4 Et 5 Avril 1981. [REVIEW]
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  44. Catherine Malabou & Jacques Derrida (1999). Jacques Derrida la Contre-Allée.
     
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  45. Jacques Maritain, Saul David Alinsky & Bernard E. Doering (1994). The Philosopher and the Provocateur the Correspondence of Jacques Maritain and Saul Alinsky.
     
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  46. Richard Rand (ed.) (2002). Futures: Of Jacques Derrida. Stanford University Press.
    Seven eminent authors, all known for their work in deconstruction, address the millennial issue of our “futures,” “promises,” “prophecies,” “projects,” and “possibilities”—including the possibility that there may be no “future” at all. Speculative in every sense, these essays are marked by a common concern for the act of reading as it is practiced in the work of Jacques Derrida. The contributors—Geoffrey Bennington, Paul Davies, Peter Fenves, Werner Hamacher, Jean-Michel Rabaté, Elisabeth Weber, and Jacques Derrida himself—study a range of (...)
     
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  47. Cristina de Peretti Della Rocca & Jacques Derrida (1989). Jacques Derrida Texto y Deconstrucción. Monograph Collection (Matt - Pseudo).
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  48. Jean-Jacques Rousseau & Robert Niklaus (1992). Jean-Jacques Rousseau Confessions in Two Volumes. Monograph Collection (Matt - Pseudo).
     
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  49. Jean-Jacques Rousseau, J. Pierpont Morgan & Albert Schinz (1925). La Collection Jean-Jacques Rousseau de la Bibliothèque [de] J. Pierpont Morgan Lettres, Notes Manusrites [!] Et Éditions. Smith College.
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  50. Jorge Yunis, Juan Bauzâa & Jacques Lacan (1989). Acerca de la Ciencia y la Verdad Traducci'on Cr'itica, Comentarios y Notas En Torno Al Escrito de Jacques Lacan. Monograph Collection (Matt - Pseudo).
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