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

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  1.  7
    James Phillips (2013). Jean-Luc Nancy's Fraternal First Philosophy of the 'With': Rethinking Communion. Theory and Event 16 (2).
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  2.  6
    Jean A. Phillips (1959). An Interpretation of Logical Formulas. Theoria 25 (3):158-172.
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  3.  13
    Jean A. Hamilton, Kelley L. Phillips & Arlene Green (2004). Integral Medicine and Health. World Futures 60 (4):295 – 302.
    Integral Science provides the empirical rigor needed to shift medicine's worldview. The shift in science will give rise to Integral Medicine, which will emerge from the integration and transformational change of biomedicine, psychosocial approaches, Complementary and Alternative Medicine, and other reform movements. The root metaphor of Integral Medicine is a healthy and sustainable ecosystem. At its heart are mind-body holism and collaborative learning. Healing and the creation of health will emphasize educational, self-care, and community support models. Implications are discussed for (...)
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  4.  9
    Jean Phillips (1950). The Concept "Disposition to Respond" in a Behavioral Semiotic. Philosophy of Science 17 (4):347-353.
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  5.  2
    E. D. Phillips, Jean Humbert, J. Hatzfeld, R. M. Rattenbury, T. W. Lumb, J. Maillon & R. Flaceliere (1938). Homere. HymnesXenophon. Helleniques, I-IIIHeliodore. Les EthiopiquesPlutarque. Sur les Oracles de la Pythie. Journal of Hellenic Studies 58:284.
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  6. James Hawkins, Nathan H. Phillips, Robert F. Wells, Jean A. Hodgson & Robert A. Hicks (1981). Swimming Immobility and Rat REM Deprivation: A Pilot Study on Time-Delay Effects. Bulletin of the Psychonomic Society 18 (4):215-217.
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  7.  2
    D. Z. Phillips (1995). On Giving Practice its Due – a Reply: D. Z. PHILLIPS. Religious Studies 31 (1):121-127.
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  8.  7
    A. W. Young, R. Sprengelmeyer, M. Phillips & A. J. Calder (1997). Response From Young, Sprengelmeyer, Phillips and Calder. Trends in Cognitive Sciences 1 (9):322-325.
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  9.  2
    D. Z. Phillips (1995). Dislocating the Soul: D. Z. PHILLIPS. Religious Studies 31 (4):447-462.
    Many analyses of belief in the soul ignore the soul in the words. Dislocations of concepts occur when words are divorced from their normal implications. The ‘soul’ is sometimes the dislocated utterer of such words. Pictures, including pictures of the soul leaving the body, may mislead us by suggesting applications which they, in fact, do not have. But pictures of the soul may enter people's lives as desires for a temporal eternity. Contrasting conceptions of immortality and eternal life depend on (...)
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  10. D. Z. Phillips (1972). Allegiance and Change in Morality: A Study in Contrasts: D. Z. Phillips. Royal Institute of Philosophy Supplement 6:47-64.
    It has been said that the tendency to make use of examples drawn from literature in discussing problems in moral philosophy is not only dangerous, but needless. Dangers there certainly are, but these have little to do with the reasons offered for the needlessness of such examples. Examples drawn from literature, it is said, introduce an unnecessary complexity into one's philosophising. Indeed, as Peter Winch has pointed out, according to ‘a fairly well-established … tradition in recent Anglo-Saxon moral philosophy … (...)
     
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  11.  1
    D. Z. Phillips (1990). From Coffee to Carmelites: D. Z. Phillips. Philosophy 65 (251):19-38.
    In his paper, ‘The Aroma of Coffee’, H. O. Mounce wants to expose what he takes to be a deep prejudice in philosophy, one which is at work in our culture more generally. Philosophers are reluctant to admit that there is anything which passes beyond human understanding. Of course, they are quite ready to admit that there are plenty of things that they fail to understand but this they would say simply happens to be the case. It does not mean (...)
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  12. Fabre Jean (1961). Deux frères ennemis: Diderot et Jean-Jacques Rousseau». Diderot Studies 3:155-213.
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  13. D. Z. Phillips (1986). Primitive Reactions and the Reactions of Primitives: The 1983 Marett Lecture: D. Z. PHILLIPS. Religious Studies 22 (2):165-180.
    In his 1950 Marett Lecture, Professor Evans-Pritchard gave an account of important methodological developments which had taken place in social anthropology. I should like to use the occasion to concentrate on some of the deep contemporary divisions in another subject which interested R. R. Marett, namely, the philosophy of religion. I shall do so, however, by reference to some of the methodological issues which concerned Evans-Pritchard.
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  14. D. Z. Phillips (1982). Through a Darkening Glass Philosophy, Literature, and Cultural Change /D.Z. Phillips. --. --. University of Notre Dame Press, C1982.
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  15.  4
    Brian Clack, A. B. P. & C. B. (1996). Dan Cohn-Sherbok. Judaism and Other Faiths. Pp. 186. £40.00.Dan Cohn-Sherbok & Christopher Lewis . Beyond Death: Theological and Philosophical Reflections on Life After Death. Pp. Xii + 219. £40.00 Hbk, £14.99 Pbk.Roy D. Morrison, II. Science, Theology and the Transcendental Horizon: Einstein, Kant and Tillich. Pp. Xxiii + 460. $59·95 Hbk, $39·95 Pbk.Dewi Z. Phillips, J. R. Jones. Pp. 122. £4·95 Pbk.Jean Porter. Moral Action and Christian Ethics. Pp. 254. £35·00.Frank E. Reynolds & David Tracy . Religion and Practical Reason: New Essays in the Comparative Philosophy of Religions. Pp. Ix + 444. $21.95.Keith E. Yandell. The Epistemology of Religious Experience. Pp. Viii + 371. £35·00. [REVIEW] Religious Studies 32 (1):139.
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  16.  3
    Charles Morris (1950). Comment on the Paper by Jean A. Phillips. Philosophy of Science 17 (4):354-355.
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  17. 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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  18.  18
    Ashok Collins (2015). Towards a Saturated Faith: Jean-Luc Marion and Jean-Luc Nancy on the Possibility of Belief After Deconstruction. Sophia 54 (3):321-341.
    This article aims to explore the philosophical approach to faith after deconstruction as manifested in the work of Jean-Luc Marion and Jean-Luc Nancy. By taking the saturated phenomenon as its focus, the analysis seeks to demonstrate that whilst Marion’s thinking proves to be an innovative re-imagining of the possibilities of phenomenology, its problematic recourse to a supplementary hermeneutic means that saturation can never be adequately applied to faith without simultaneously compromising the excessive intuition upon which it relies. The (...)
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  19. Anthony Skelton (2013). Sidgwick’s Argument for Utilitarianism and His Moral Epistemology: A Reply to David Phillips. Revue d'Etudes Benthamiennes 12.
    David Phillips’s Sidgwickian Ethics is a penetrating contribution to the scholarly and philosophical understanding of Henry Sidgwick’s The Methods of Ethics. This note focuses on Phillips’s understanding of (aspects of) Sidgwick’s argument for utilitarianism and the moral epistemology to which he subscribes. In § I, I briefly outline the basic features of the argument that Sidgwick provides for utilitarianism, noting some disagreements with Phillips along the way. In § II, I raise some objections to Phillips’s account (...)
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  20.  32
    Philippe De Rouilhan (2012). In Defense of Logical Universalism: Taking Issue with Jean van Heijenoort. [REVIEW] Logica Universalis 6 (3-4):553-586.
    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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  21.  6
    Jacob Lund (2016). The Coming Together of Times: Jean-Luc Godard’s Aesthetics of Contemporaneity and the Remembering of the Holocaust. Nordic Journal of Aesthetics 24 (49-50).
    This article reads Jean-Luc Godard’s film essay Histoire du cinéma as a contemporary artistic endeavour to resist the synchronising, standardising time of global capital, the pervasive uniformity of the global super-present, brought about by today’s televisual and digital communications, which threatens to trivialise the different processes of memory and history, as well as art and culture in general. Taking its point of departure in Bernard Stiegler’s observation that the final stage of capitalism is the control and synchronisation of “available (...)
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  22. Pieter Meurs (2009). This World Without Another. On Jean-Luc Nancy and la Mondialisation. Journal of Critical Globalisation Studies 1 (1):31-46.
    In this paper, we turn to the philosophy of Jean-Luc Nancy. In his work La Création du Monde ou la Mondialisation of 2002 the French philosopher analyses the process of globalisation. Rather than denoting a new homogeneity, the term refers to a world horizon characterized in its interpalpable multiplicity of cultural, socio-economical, ideological and politico-moral content. According to Nancy, globalisation refers to ag-glome-ration: the decay of what once was a globe and now nothing more than a glome. On the (...)
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  23.  14
    Mathias Girel (2014). Jean Wahl d'Angleterre et d'Amérique : contribution à l'étude du contexte et de la signification des Philosophies pluralistes. Revue de Métaphysique et de Morale 81 (1):103.
    Je montre dans ce texte que la thèse de Jean Wahl sur les Pluralistes d'Angleterre et d'Amérique n'est pas tant un tableau des pensées pluralistes qu'une problématisation du pluralisme. La révélation que Wahl va trouver à rebours de certains textes de William James, c'est celle d'un restant moniste, attentif au fond non relationnel de l'expérience, ce qui va le conduire à explorer, beaucoup plus hardiment que nombre de ses contempo- rains, les proximités entre James et Bradley. Cette voix moniste, (...)
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  24.  12
    Sara L. Uckelman (2012). Prior on an Insolubilium of Jean Buridan. Synthese 188 (3):487-498.
    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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  25.  78
    William Hasker (2007). D. Z. Phillips' Problems with Evil and with God. International Journal for Philosophy of Religion 61 (3):151 - 160.
    It is widely held that the logical problem of evil, which alleges an inconsistency between the existence of evil and that of an omnipotent and morally perfect God, has been solved. D. Z. Phillips thinks this is a mistake. In The Problem of Evil and the Problem of God, he argues that, within the generally assumed framework, “neither the proposition ’God is omnipotent’ nor the proposition ‘God is perfectly good’ can get off the ground.” Thus, the problem of evil (...)
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  26.  28
    Richard J. Lane (2009). Jean Baudrillard. Routledge.
    Jean Baudrillard is one of the most famous and controversial of writers on postmodernism. But what are his key ideas? Where did they come from and why are they important? This book offers a beginner's guide to Baudrillard's thought, including his views on technology, primitivism, reworking Marxism, simulation and the hyperreal, and America and postmodernism. Richard Lane places Baudrillard's ideas in the contexts of the French and postmodern thought and examines the ongoing impact of his work. Concluding with an (...)
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  27. Jean Buridan & Peter King (1985). Jean Buridan's Logic the Treatise on Supposition, the Treatise on Consequences.
  28.  17
    Joeri Schrijvers (2009). What Comes After Christianity? Jean-Luc Nancy's Deconstruction of Christianity. Research in Phenomenology 39 (2):266-291.
    This article aims to be a confrontation with Nancy's 'deconstruction of Christianity.' Its arguments are instructed by Derrida's thesis in his On Touching—Jean-Luc Nancy , in which he speaks of the 'destructive effects' of Nancy's own thinking. One such effect is, according to Derrida, Nancy's complicity with some form of metaphysical thinking. The conclusion of this article therefore aims to expound on just what sort of metaphysics returns in Nancy's work and proposes a more viable—and phenomenological—option with regard to (...)
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  29.  21
    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-.
    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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  30. Jean Paul Sartre, Simone de Beauvoir, Lee Fahnestock & Norman MacAfee (1994). Quiet Moments in a War the Letters of Jean-Paul Sartre to Simone de Beauvoir, 1940-1963. Monograph Collection (Matt - Pseudo).
  31.  33
    Anita Burdman Feferman (2012). Jean van Heijenoort: Kaleidoscope. [REVIEW] Logica Universalis 6 (3-4):277-291.
    Leitmotifs in the life of Jean van Heijenoort.
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  32.  19
    Carlos Arboleda Mora (2010). El argumento ontológico en Paul Tillich Y Jean-Luc Marion. Escritos 18 (40):36-51.
    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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  33.  50
    Patrick Horn (2012). D. Z. Phillips on Christian Immortality. International Journal for Philosophy of Religion 71 (1):39-53.
    D. Z. Phillips is widely assumed to have held that Christian immortality has no reality outside of language. The author challenges that assumption, demonstrating that Phillips wished to show that contemporary analytic philosophy distorts the reality that immortality has for believers. While most philosophical accounts of Christian immortality depend upon terms that have little religious significance, Phillips offered accounts that stress the centrality of that significance. The author gives an account of the sort of philosophical attention that (...)
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  34.  10
    Hélène Leblanc (2014). Intention et signe dans le Tractatus de signis de Jean Poinsot. Methodos 14.
    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 , dominicain du début du XVIIe siècle, (...)
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  35.  33
    Mikel Burley (2012). D. Z. Phillips' Contemplations on Religion and Literature. International Journal for Philosophy of Religion 71 (1):21-37.
    This paper critically discusses D. Z. Phillips’ use of literary works as a resource for philosophical reflection on religion. Beginning by noting Phillips’ suggestion, made in relation to Waiting for Godot , that the possibilities of meaning that we see in a literary work can reveal something of our own religious sensibility, I then proceed to show what we learn about Phillips from his readings of certain works by Larkin, Tennyson, and Wharton. Through exploring alternative possible readings, (...)
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  36.  7
    Alex Villas Boas (2014). A natureza poética da espiritualidade não religiosa: Um olhar a partir de Jean Paul Sartre. Horizonte 12 (35):777-804.
    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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  37.  35
    Anselm K. Min (2008). D. Z. Phillips on the Grammar of "God". International Journal for Philosophy of Religion 63 (1/3):131 - 146.
    In this essay dedicated to the memory of D. Z. Phillips, I propose to do two things. In the first part I present his position on the grammar of God and the language game in some detail, discussing the confusion of "subliming" the logic of our language, the contextual genesis of sense and meaning, the idea of a world view, language game, logic, and grammar internal to each context, the constitution of the religious context, and the grammar of God (...)
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  38.  9
    Eduardo Romero de Oliveira (2011). Ética em Jean Burlamaqui e o ensino conimbricense do direito natural. Trans/Form/Ação 30 (1):81-99.
    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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  39. 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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  40.  13
    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).
    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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  41.  9
    Alberto Ribeiro G. De Barros (2011). Direito natural e propriedade em Jean Bodin. Trans/Form/Ação 29 (1):31-43.
    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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  42.  14
    C. Fred Alford (2012). Jean Améry: Resentment as Ethic and Ontology. [REVIEW] Topoi 31 (2):229-240.
    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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  43.  7
    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.
    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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  44.  11
    John W. Dawson Jr (2012). Jean van Heijenoort and the Gödel Editorial Project. Logica Universalis 6 (3-4):293-299.
    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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  45.  8
    Janice Richardson (2007). On Not Making Ourselves the Prey of Others: Jean Hampton's Feminist Contractarianism. [REVIEW] Feminist Legal Studies 15 (1):33-55.
    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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  46.  14
    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.
    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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  47.  6
    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.
    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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  48.  22
    John H. Whittaker (2008). D. Z. Phillips and Reasonable Belief. International Journal for Philosophy of Religion 63 (1/3):103 - 129.
    As an illustration of what Phillips called the "heterogeneity of sense," this essay concentrates on differences in what is meant by a "reason for belief." Sometimes saying that a belief is reasonable simply commends the belief's unquestioned acceptance as a part of what we understand as a sensible outlook. Here the standard picture of justifying truth claims on evidential grounds breaks down; and it also breaks down in cases of fundamental moral and religious disagreement, where the basic beliefs that (...)
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  49.  2
    Bryan Lueck (2015). Dignity at the Limit: Jean-Luc Nancy on the Possibility of Incommensurable Worth. Continental Philosophy Review:1-15.
    Dignity, according to some recent arguments, is a useless concept, giving vague expression to moral intuitions that are better captured by other, better defined concepts. In this paper, I defend the concept of dignity against such skeptical arguments. I begin with a description of the defining features of the Kantian conception of dignity. I then examine one of the strongest arguments against that conception, advanced by Arthur Schopenhauer in On the Basis of Morality. After considering some standard accounts of dignity, (...)
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  50.  11
    Frank James William Harding (1973). Jean-Marie Guyau, 1854-1888, Aesthetician and Sociologist: A Study of His Aesthetic Theory and Critical Practice. Droz.
    In the case of Jean-Marie Guyau, declared humanist and sociologist, there is the debt of a French thinker to English thought, ...
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