Search results for 'Jean Holm' (try it on Scholar)

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  1. John Harris, Bryan Hilliard, Søren Holm, Kenneth V. Iserson, Avery Kolers, Greg Loeben, Peter Montague & John C. Moskop (2003). Courtney S. Campbell, Ph. D., is Professor and Director, Program for Ethics, Science, and the Environment, Department of Philosophy, Oregon State Uni-Versity, Corvallis, Oregon. Jean E. Chambers, Ph. D., is Associate Professor in the Philosophy Department of the State University of New York, Oswego. She is Currently Working On. [REVIEW] Cambridge Quarterly of Healthcare Ethics 12:329-330.score: 360.0
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  2. Jean Holm & John Westerdale Bowker (eds.) (1994). Making Moral Decisions. Distributed Exclusively in the U.S. And Canada by St. Martin's Press.score: 240.0
    Introduction: Raising the Issues John Bowker What ought I to do? Or not to do, as the case may be? What 'the case' is turns out to be all-important: the ...
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  3. Fabre Jean (1961). Deux frères ennemis: Diderot et Jean-Jacques Rousseau». Diderot Studies 3:155-213.score: 180.0
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  4. Philippe De Rouilhan (2012). In Defense of Logical Universalism: Taking Issue with Jean van Heijenoort. [REVIEW] Logica Universalis 6 (3-4):553-586.score: 24.0
    Van Heijenoort’s main contribution to history and philosophy of modern logic was his distinction between two basic views of logic, first, the absolutist, or universalist, view of the founding fathers, Frege, Peano, and Russell, which dominated the first, classical period of history of modern logic, and, second, the relativist, or model-theoretic, view, inherited from Boole, Schröder, and Löwenheim, which has dominated the second, contemporary period of that history. In my paper, I present the man Jean van Heijenoort (Sect. 1); (...)
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  5. Alexander Bertland (2011). The Limits of Workplace Community: Jean-Luc Nancy and the Possibility of Teambuilding. [REVIEW] Journal of Business Ethics 99 (S1):1-8.score: 24.0
    Jean-Luc Nancy is a contemporary continental philosopher who argues that the hope of fully unifying a community through work is problematic. This is because people cannot be reduced to their function as workers. Thus, community is, at best, inoperative. This article takes Nancy’s ideas of community and applies them to the notion of teamwork in business. It shows how in some literature on business teamwork, there is a desire to build a team through shared work experiences. It then explains (...)
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  6. Anita Burdman Feferman (2012). Jean van Heijenoort: Kaleidoscope. [REVIEW] Logica Universalis 6 (3-4):277-291.score: 24.0
    Leitmotifs in the life of Jean van Heijenoort.
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  7. Piccoli Barbara (2013). "Advice to the Medical Students in My Service": The Rediscovery of a Golden Book by Jean Hamburger, Father of Nephrology and of Medical Humanities. Philosophy, Ethics, and Humanities in Medicine 8 (1):2-.score: 24.0
    Jean Hamburger (1909--1992) is considered the founder of the concept of medical intensive care (reanimation medicale) and the first to propose the name Nephrology for the branch of medicine dealing with kidney diseases. One of the first kidney grafts in the world (with short-term success), in 1953, and the first dialysis session in France, in 1955, were performed under his guidance. His achievements as a writer were at least comparable: Hamburger was awarded several important literary prizes, including prix Femina, (...)
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  8. John W. Dawson Jr (2012). Jean van Heijenoort and the Gödel Editorial Project. Logica Universalis 6 (3-4):293-299.score: 24.0
    A colleague’s personal recollections of Jean van Heijenoort’s contributions to the editing of volumes I–III of Gödel’s Collected Works and of his interactions with the other editors.
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  9. C. Fred Alford (2012). Jean Améry: Resentment as Ethic and Ontology. [REVIEW] Topoi 31 (2):229-240.score: 24.0
    Against the view that trauma cripples the survivor’s ability to account for his or her own experience, Jean Améry, a survivor of Auschwitz, argued that trauma speaks a language of its own. In this language, what may be taken as a clinical symptom, the inability to let go of a traumatic past, is actually an ethical stance on behalf of history’s victims. Améry wrote about aging in similar terms. Aging and death are an assault on the values of life, (...)
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  10. Alberto Brodesco (2013). Corpo nudo, deforme, violato. Un montaggio nelle Histoire(s) du cinéma di Jean-Luc Godard. Scienza and Politica. Per Una Storia Delle Dottrine 24 (47).score: 24.0
    L’articolo ragiona intorno al film-saggio Histoire(s) du cinéma (1988-1998) di Jean-Luc Godard e si sofferma in particolare su un controverso montaggio in cui il regista francese accosta estratti da un film pornografico, Freaks di Tod Browning e riprese dai campi di concentramento. In questa sequenza Godard sottopone a una verifica estrema la sua teoria del montaggio, l’idea della riconciliazione, destinata a produrre scintille di pensiero, tra realtà contrapposte. Questa forzatura delle immagini richiama un’analoga forzatura del testimone mostrata in una (...)
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  11. Sara L. Uckelman (2012). Prior on an Insolubilium of Jean Buridan. Synthese 188 (3):487-498.score: 24.0
    We present Prior's discussion of a puzzle about valditity found in the writings of the fourteenth-century French logician Jean Buridan and show how Prior's study of this puzzle may have provided the conceptual inspiration for his development of hybrid logic.
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  12. Justin Champion (2012). Socinianism Truly Stated: John Toland, Jean Leclerc and the Eighteenth-Century Reception of Grotiuss De Veritate. [REVIEW] Grotiana 33 (1):119-143.score: 24.0
    This paper investigates the later seventeenth reception of Grotius De Veritate , contextualising the presentation of editions with the various theological attempts to identify and defend a ‘reasonable’ religion. In particular it focuses on the intellectual relationships between the projects for a ‘non-mysterious’ Christianity advanced by John Toland, and the more sincere ambitions of the most learned editor of Grotius in the eighteenth century, Jean Leclerc. The major themes context the theological arguments and reception to changing conceptions of the (...)
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  13. Isabelle Kalinowski (2004). La littérature dans le champ philosophique français de la première moitié du XXe siècle. Le cas de Jean Wahl et de Hölderlin. Methodos 1.score: 24.0
    Une comparaison franco-allemande fait ressortir la suspicion spécifique de la philosophie française institutionnelle de la première moitié du siècle à l’égard de la littérature, dont témoigne notamment la composition des revues philosophiques. Plus conflictuel que ceux de Bachelard ou de Sartre, le cas de Jean Wahl illustre la difficulté de concilier une position universitaire et des intérêts poétiques avant que la réception de Heidegger ne vienne résoudre cette contradiction.
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  14. Alberto Ribeiro G. De Barros (2011). Direito natural e propriedade em Jean Bodin. Trans/Form/Ação 29 (1):31-43.score: 24.0
    Este artigo pretende discutir os conceitos de direito natural e propriedade no Iuri universi distributio (1578) e as suas conseqüências políticas no Methodus ad facilem historiarum cognitionem (1566) e no Les Six Livres de la République (1576), de Jean Bodin.
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  15. Douglas Ferreira de Barros (2013). Estudos clássicos, filosofia E crítica aos comentadores: Jean Bodin, da educação jurídica à ciência do direito. Cadernos de Ética E Filosofia Política 22:6-17.score: 24.0
    This article presents Jean Bodin’s critic to the juridic approach of the laws and the idea of justice in his time. Firstly, it presents Bodin’s opposition to the glossators of the Roman Law. Secondly, it defends that Bodin considers the method as a tool that could make it possible to achieve an exact knowledge of the principles of the law. Finally, it deals with Bodin’s approach to the knowledge of the law as scientific knowledge. In this sense, the article (...)
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  16. Marius Jucan (2010). Jean-Francois Mattei, Barbaria Interioara. Eseu Despre Imundul Modern (On Inner Barbarity. An Essay on the Modern Vile). Journal for the Study of Religions and Ideologies 5 (13):167-169.score: 24.0
    Jean-Francois Mattei, Barbaria interioara. Eseu despre imundul modern (On Inner Barbarity. An Essay on the Modern Vile) Traducere de Valentina Bumbas-Vorobiov, Paralela 45, 2005, 316 pagini.
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  17. Ciprian Lupse (2010). Jean Servier, Terorismul/ The Terrorism. Journal for the Study of Religions and Ideologies 3 (9):168-170.score: 24.0
    Jean Servier, Terorismul Institutul European, Iasi, 2002, Traducere de Bogdan Geangalau, Cu un studiu introductiv de Nicu Gavriluta.
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  18. Carlos Enrique Restrepo (2011). The “Death of God” and the theological issue. Approaches to the work of Jean-Luc Marion. [Spanish]. Eidos 8:182-194.score: 24.0
    La interpretación heideggeriana de la “muerte de Dios” que comprende no sólo a Nietzsche, sino el conjunto de la filosofía moderna, entraña la esencial significación de un movimiento según el cual la metafísica llega a ser superada. En palabras de Heidegger, después de Nietzsche “a la filosofía sólo le queda pervertirse y desnaturalizarse, de modo que ya no se divisan otras posibilidades para ella”. Esta superación apunta a la consumación de la onto-teología en cuanto marca fundamental de la metafísica, de (...)
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  19. Janice Richardson (2007). On Not Making Ourselves the Prey of Others: Jean Hampton's Feminist Contractarianism. [REVIEW] Feminist Legal Studies 15 (1):33-55.score: 24.0
    This article assesses Jean Hampton’s feminist contractarianism by considering the way in which she draws together the contradictory positions of Hobbes and Kant to produce a test for exploitation in personal relationships. The ways in which this work fits with her other analysis of retribution, gratitude and self-worth are examined. Hampton’s work is evaluated in the context of Carole Pateman’s argument that moral theories distract from the political analysis of who has a voice in relationships. Hampton’s work presumes the (...)
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  20. Carlos Arboleda Mora (2010). El argumento ontológico en Paul Tillich Y Jean-Luc Marion. Escritos 18 (40):36-51.score: 24.0
    Se presentan las concepciones sobre el argumento ontológico en Paul Tillich y en Jean-Luc Marion. Paul Tillich no ha creado una propia escuela de pensamiento, pero ha influido sobre muchos pensadores. Abre el camino a posteriores reflexiones, desde diversos puntos metodológicos, sobre el problema ontológico, sobre la realidad de Dios y sobre la relación del Ser con la cultura. Se puede decir que, a partir de él, se abren caminos para pensar el papel de la mística en el conocimiento (...)
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  21. Eduardo Romero de Oliveira (2011). Ética em Jean Burlamaqui e o ensino conimbricense do direito natural. Trans/Form/Ação 30 (1):81-99.score: 24.0
    Apresentamos o tratado de direito natural Jean Burlamaqui, utilizado nos seminários e ensino de filosofia em Portugal, por volta de 1770. Nosso texto expõe as principais noções morais de sua teoria jusnaturalista, com objetivo de destacar como ela ajudou a configurar então os pressupostos para a reflexão política portuguesa.
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  22. Alex Villas Boas (2014). A natureza poética da espiritualidade não religiosa: Um olhar a partir de Jean Paul Sartre. Horizonte 12 (35):777-804.score: 24.0
    This article proposes to examine some theories of non-religious spirituality in light of the growing phenomenon of those individuals who declared themselves as having "no religion" by Brazilian religious census conducted in 2010 by the Brazilian Institute of Geography and Statistics (IBGE). The intention here is to identify how the poetic question presents itself as the fundamental element of these proposals about spirituality for authors, since beauty is part of the spiritual quest, as in: Viktor Frankl and existential religiosity grounded (...)
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  23. Hélène Leblanc (2014). Intention et signe dans le Tractatus de signis de Jean Poinsot. Methodos 14.score: 24.0
    Parmi les différentes approches possibles de la matière historique, on observe souvent, dans la littérature, une tension entre les deux options suivantes : faire d’un auteur le précurseur d'une révolution dont notre modernité serait l'héritière directe, ou au contraire, et par réaction, se livrer à un travail de remise en contexte détaillé qui prend parfois le risque de gommer l'originalité possible de ce même auteur. Le Traité sur les signes de Jean Poinsot (appelé également Jean de Saint Thomas), (...)
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  24. Jean-Paul Sartre (2001). Jean-Paul Sartre: Basic Writings. Routledge.score: 21.0
    Jean-Paul Sartre is one of the most famous philosophers of the twentieth century. The principal founder of existentialism, a political thinker and famous novelist and dramatist, his work has exerted enormous influence in philosophy, literature, politics and cultural studies. Jean-Paul Sartre: Basic Writings is the first collection of Sartre's key philosophical writings and provides an indispensable resource for readers of his work. Stephen Priest's clear and helpful introductions make the volume an ideal companion to those coming to Sartre's (...)
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  25. Chris Rojek, Bryan S. Turner & Jean-François Lyotard (eds.) (1998). The Politics of Jean-François Lyotard. Routledge.score: 21.0
    Jean-Francois Lyotard is often considered to be the father of postmodernism. Here leading experts in the field of cultural and philosophical studies, including Barry Smart, John O' Neill and Victor J. Seidler, tackle many of the questions still being asked about this controversial figure.
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  26. Jean-Baptiste Brenet (2008). Ame Intellective, Âme Cogitative: Jean de Jandun Et la Duplex Forma Propria de L'Homme. Vivarium 46 (3):318-341.score: 21.0
    The article analyses the idea that according to the averroist Jean de Jandun, Master of Arts in Paris at the beginning of the 14th century, human beings are composed of a «double form» the separated intellect on the one hand, the cogitative soul on the other hand. After recalling several major accounts of the time, we explore Jean's reading of Averroes' major conceptions concerning the problem. Finally, we challenge the idea according to which we observe in his writings (...)
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  27. Irving H. Anellis (2012). Editor's Introduction to Jean van Heijenoort, Historical Development of Modern Logic. Logica Universalis 6 (3-4):301-326.score: 21.0
    Van Heijenoort’s account of the historical development of modern logic was composed in 1974 and first published in 1992 with an introduction by his former student. What follows is a new edition with a revised and expanded introduction and additional notes.
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  28. Joeri Schrijvers (2009). What Comes After Christianity? Jean-Luc Nancy's Deconstruction of Christianity. Research in Phenomenology 39 (2):266-291.score: 21.0
  29. Jean Céard & Jean Dupèbe (eds.) (2008). Esculape Et Dionysos: Mélanges En l'Honneur de Jean Céard. Droz.score: 21.0
    This collection of articles illustrates the intimacy between science and literature, pleasure and sense, excess and moderation that Jean Ceard sought to understand and that he instilled in those who collaborated or studied with him.
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  30. Marco Segala (2013). Jean-Baptiste Biot collaborateur du Mercure de France : Vulgarisation et analyse philosophique des sciences. Revue d'Histoire des Sciences 1:107-136.score: 21.0
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  31. Fernando Vidal, Jean Piaget & Tardieu (1984). La Vanité de la Nomenclature. Un Manuscrit Inedit de Jean Piaget. History and Philosophy of the Life Sciences 6 (1):75 - 106.score: 21.0
    Jean Piaget, connu comme créateur d'une théorie du développement de l'intelligence chez l'enfant, fut un naturaliste précoce. En 1912, à l'âge de seize ans, il prononça une conférence sur « La vanité de la nomenclature » dans le cadre des activités d'un club de jeunes naturalistes; le manuscrit de cette conférence a été retrouvé récemment. L'introduction à la présente édition du manuscrit essaie de montrer l'importance de ce dernier pour une biographie historique de Piaget. D'une part, « La vanité (...)
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  32. Jean Celeyrette (2010). Compte rendu de : Jean-Michel Salanskis, Philosophie des mathématiques, Paris, Vrin, 2008. Methodos 10.score: 21.0
    C’est, beaucoup plus que l’essai annoncé, une remarquable synthèse sur la philosophie des mathématiques que nous procure Jean-Michel Salanskis (J-M. S), synthèse qu’il faut placer dans la continuité de ses autres ouvrages, L’herméneutique formelle, Paris, Éditions du CNRS, 1991, Le constructivisme non standard, Lille, Presses universitaires du Septentrion, 1999, Sens et philosophie du sens, Paris, Desclée de Brouwer, 2001, Herméneutique et cognition, Lille, Presses universitaires du Septentri..
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  33. Michèle Cohen, Alain Chateauneuf, Eric Danan, Thibault Gajdos, Raphaël Giraud, Meglena Jeleva, Fabrice Philippe, Jean-Marc Tallon & Jean-Christophe Vergnaud (2011). Tribute to Jean-Yves Jaffray July 22, 1939 - February 26, 2009. Theory and Decision 71 (1):1-10.score: 21.0
    Tribute to Jean-Yves Jaffray by the French Group of Decision Theory.
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  34. Alan Sokal Jean Bricmont (2000). Jean Baudrillard. In Mike Gane (ed.), Jean Baudrillard. Sage. 307.score: 21.0
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  35. Jean Roussel (1988). La Femme Victime Et Rédemptrice: De Jean-Jacques à Madame de Staël. Etudes Jean-Jacques Rousseau 2:135-151.score: 21.0
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  36. Jean Starobinski (1988). Jean-Jacques Rousseau, Transparency and Obstruction. University of Chicago Press.score: 21.0
    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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  37. André Constantino Yazbek (2011). Da teoria e da ação política nas filosofias de Jean-Paul Sartre e Michel Foucault. Cadernos de Ética E Filosofia Política 18:23-46.score: 21.0
    Starting from the antagonism represented by the concurrent projects of JeanPaul Sartre and Michel Foucault in the context of the “sixties”, this article aims to discern the impasses and dilemmas of the theory and the political action in the scope of the contemporary French thought, highlighting the role of intellectuals in the contemporary philosophical time.
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  38. Andreas Wagner (2006). Jean-Luc Nancy: A Negative Politics? Philosophy and Social Criticism 32 (1):89-109.score: 18.0
    Taking his critique of totalitarianizing conceptions of community as a starting point, this text examines Jean-Luc Nancy's work of an "ontology of plural singular being" for its political implications. It argues that while at first this ontology seems to advocate a negative or an anti-politics only, it can also be read as a "theory of communicative praxis" that suggests a certain ethos - in the form of a certain use of symbols (which is expressed only inaptly by the word (...)
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  39. Frederick Neuhouser (2011). Jean-Jacques Rousseau and the Origins of Autonomy. Inquiry 54 (5):478 - 493.score: 18.0
    Abstract Modern reflection on the ideal of personal autonomy has its Western origin in the philosophy of Jean-Jacques Rousseau, where autonomy, or self-legislation, involves citizens joining together to make laws for themselves that reflect their collective understanding of the common good. Four features of this conception of autonomy continue to be relevant today. First, autonomy, a type of freedom, is introduced into modern philosophy in order to make up for a perceived deficiency, or incompleteness, in merely ?negative? freedom (the (...)
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  40. Joseph S. Catalano (1980). A Commentary on Jean-Paul Sartre's Being and Nothingness. University of Chicago Press.score: 18.0
    "[A Commentary on Jean-Paul Sartre's Being and Nothingness] represents, I believe, a very important beginning of a deservingly serious effort to make the whole ...
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  41. Horst Pfeiffle (2008). On the Psychogenesis of the a Priori: Jean Piaget's Critique of Kant. Philosophy and Social Criticism 34 (5):487-498.score: 18.0
    The seal of the a priori is imprinted on the reception of Kant's philosophy. Piaget's epistemological argumentation seems to ascribe knowledge a more fruitful constructiveness than Kant, seeing the a priori as rooted in unvarying reason. Yet, it seems, he failed to recognize the complexity of Kant's theory, which does not always follow a quid iuris line. Moments of experience, analysis and self-observation played more than a marginal role in his discovery of the a priori. Indeed, Kant himself raises the (...)
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  42. Merold Westphal (2006). Vision and Voice: Phenomenology and Theology in the Work of Jean-Luc Marion. [REVIEW] International Journal for Philosophy of Religion 60 (1/3):117 - 137.score: 18.0
    The kind of phenomenology that can be useful to theology will be a hermeneutical phenomenology, one that takes us beyond the Cartesian/Husserlian ideal of presuppositionless intuition. It will also be a phenomenology of inverse intentionality, one in which the constituting subject is constituted by the look and the voice of another. In light of these suggestions, the phenomenology of Jean-Luc Marion is defended against three critiques, namely that it compromises the boundary between phenomenology and theology, that the theology it (...)
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  43. Paul Cortois (1996). The Structure of Mathematical Experience According to Jean Cavaillèst. Philosophia Mathematica 4 (1):18-41.score: 18.0
    In this expository article one of the contributions of Jean Cavailles to the philosophy of mathematics is presented: the analysis of ‘mathematical experience’. The place of Cavailles on the logico-philosophical scene of the 30s and 40s is sketched. I propose a partial interpretation of Cavailles's epistemological program of so-called ‘conceptual dialectics’: mathematical holism, duality principles, the notion of formal contents, and the specific temporal structure of conceptual dynamics. The structure of mathematical abstraction is analysed in terms of its complementary (...)
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  44. Jean-Philippe Pierron (2010). Paul Ricœur, lecteur de Jean Nabert. Revue Philosophique De Louvain 108 (2):335-359.score: 18.0
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  45. Kevin Inston (2009). Jean-Jacques Rousseau, Ernesto Laclau and the Somewhat Particular Universal. Philosophy and Social Criticism 35 (5):555-587.score: 18.0
    Rousseau's general will is mostly interpreted as promoting social unity at the expense of plurality. Conversely, this article argues that the general will depends on, and preserves, plurality for its formation and legitimacy. The general and the particular are not fixed opposites, for Rousseau, but are interdependent and contextually defined. The Rousseauian universal anticipates Laclau's notion of universality. The absence of any natural foundations for society deprives the universal of any pre-given identity. Likewise, the Laclauian universal names the lack of (...)
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  46. Jean-Jacques Rousseau, Political Writings of Jean Jacques Rousseau, the (in 2 Vols).score: 18.0
  47. Tim Jordan (1995). The Philosophical Politics of Jean-Franqois Lyotard. Philosophy of the Social Sciences 25 (3):267-285.score: 18.0
    The systematic philosophical foundation for Jean-François Lyotard's postmodern and post-Marxist politics is described. The central principle of the right to create different "phrases" is uncovered and examined. The political consequences of this philosophical system are explored, leading to the conclusion that Lyotard's commitment to difference leads to political indifference. The philosophical roots of this indifference are detailed in Lyotard's Cartesian starting point and his analysis of Holocaust revisionism. This analysis reveals an idealist basis to Lyotard's philosophy of difference. Lyotard's (...)
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  48. Hunter Mcewan (2011). A Portrait of the Teacher as Friend and Artist: The Example of Jean-Jacques Rousseau. Educational Philosophy and Theory 43 (5):508-520.score: 18.0
    The following is a reflection on the possibility of teaching by example, and especially as the idea of teaching by example is developed in the work of Jean-Jacques Rousseau. My thesis is that Rousseau created a literary version of himself in his writings as an embodiment of his philosophy, rather in the same way and with the same purpose that Plato created a version of Socrates. This figure of Rousseau—a sort of philosophical portrait of the man of nature—is represented (...)
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  49. Jean Starobinski (1992). Jean Starobinski and the History of the Human Sciences. History of the Human Sciences 5 (1).score: 18.0
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  50. Christopher Bertram (forthcoming). Jean Jacques Rousseau. Stanford Encyclopedia of Philosophy.score: 18.0
    Jean-Jacques Rousseau remains an important figure in the history of philosophy, both because of his contributions to political philosophy and moral psychology and because of his influence on later thinkers. Rousseau's own view of philosophy and philosophers was firmly negative, seeing philosophers as the post-hoc rationalizers of self-interest, as apologists for various forms of tyranny, and as playing a role in the alienation of the modern individual from humanity's natural impulse to compassion. The concern that dominates Rousseau's work is (...)
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