Search results for 'Jean-Paul Pittion' (try it on Scholar)

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  1.  17
    Jean-Paul Pittion & David Berman (1969). A New Letter by Berkeley to Browne on Divine Analogy. Mind 78 (311):375-392.
  2. Marek Drwięga - Problematyka Ludzkiego Ciała U. Jean (2002). Paul Sartre'a. Principia.
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  3. Harry W. Paul (1976). Nineteenth and Twentieth Centuries Stendhal du Cote de la Science. By Jean Théodoridès. Aran, Switzerland: Editions du Grand Chêne, 1972. Pp. Xi + 303. 36 Swiss Francs. [REVIEW] British Journal for the History of Science 9 (1):81.
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  4.  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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  5. 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).
  6. Jean Paul Sartre (1966). Jean-Paul Sartre. L'Arc.
     
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  7. Jean-Paul Bignon, Joachim Bouvet, Claudia von Collani & Gottfried Wilhelm Leibniz (1989). Eine Wissenschaftliche Akademie Für China Briefe des Chinamissionars Joachim Bouvet S.J. An Gottfried Wilhelm Leibniz Und Jean-Paul Bignon Über Die Erforschung der Chinesischen Kultur, Sprache Und Geschichte.
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  8. Stephen Light (1987). Shuzo Kuki and Jean-Paul Sartre: Influence and Counter-Influence in the Early History of Existential Phenomonology. Southern Illinois University Press.
    For two and a half months in 1928, the Japanese philosopher Shûzô Kuki had weekly talks with a young French student of philosophy—Jean-Paul Sartre. In 1928, Kuki had just come to Paris after having studied with Heidegger and Husserl. Freshly ac­quainted with the new phenomenology, Kuki in­troduced Sartre to this emerging movement in philosophy. In a well-researched introductory essay, Stephen Light details the eight years Kuki spent in Europe in the 1920s, a period during which Kuki came to know (...)
     
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  9. Jean Paul Sartre, Michel Sicard & Accademia di Francia (1987). Sartre E l'Arte Omaggio a Jean-Paul Sartre. Carte Segrete.
     
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  10. Jean Paul Sartre, Simone de Beauvoir, Lee Fahnestock & Norman MacAfee (1994). Witness to My Life the Letters of Jean-Paul Sartre to Simone de Beauvoir, 1926-1939. Monograph Collection (Matt - Pseudo).
     
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  11. Paul Arthur Schilpp (1991). The Philosophy of Jean-Paul Sartre.
     
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  12. Jean Theau (1977). La Philosophie de Jean-Paul Sartre. Monograph Collection (Matt - Pseudo).
     
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  13.  94
    Jean-Paul Sartre (2001). Jean-Paul Sartre: Basic Writings. Routledge.
    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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  14. Wilfrid Desan (1965). The Marxism of Jean-Paul Sartre. Garden City, N.Y.,Doubleday.
  15.  2
    Michel Contat, Michel Rybalka & Richard Mccleary (1979). The Writings of Jean-Paul Sartre. Philosophy and Phenomenological Research 40 (2):305-306.
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  16.  3
    Joseph Halpern (1976). Critical Fictions: The Literary Criticism of Jean-Paul Sartre. Journal of Aesthetics and Art Criticism 35 (2):251-252.
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  17.  7
    Ian W. Alexander & Hans Heinz Holz (1953). Jean Paul Sartre. Darstellung Und Kritik Seiner Philosophie. Philosophical Quarterly 3 (13):369.
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  18.  4
    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.
    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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  19. Joseph S. Catalano (1986). A Commentary on Jean-Paul Sartre's Critique of Dialectical Reason. Monograph Collection (Matt - Pseudo).
     
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  20. Ronald Aronson (1980). Jean-Paul Sartre Philosophy in the World. Monograph Collection (Matt - Pseudo).
     
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  21. Hugh J. Silverman & Frederick Elliston (eds.) (1980). Jean-Paul Sartre--Contemporary Approaches to His Philosophy. Duquesne University Press.
     
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  22.  1
    Wilfrid Desan (1957). The Tragic Finale; An Essay on the Philosophy of Jean-Paul Sartre. Journal of Philosophy 54 (14):453-454.
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  23. Walter Biemel (1979). Jean-Paul Sartre in Selbstzeugnissen Und Bilddokumenten.
     
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  24. Robert Campbell (1945). Jean-Paul Sartre Ou, Une Littérature Philosophique. P. Ardent.
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  25. Stuart L. Charmé (1991). Vulgarity and Authenticity Dimensions of Otherness in the World of Jean-Paul Sartre. Monograph Collection (Matt - Pseudo).
     
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  26. Michel Contat (1968). Explication des Séquestrés d'Altona de Jean-Paul Sartre. Lettres Modernes.
     
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  27. Simone de Beauvoir (1981). La Cérémonie des Adieux Suivi de Entretiens Avec Jean-Paul Sartre, Ao Ut-Septembre 1974.
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  28. Roger Garaudy & Joseph M. Bernstein (1948). Literature of the Graveyard: Jean-Paul Sartre, François Mauriac, André Malraux, Arthur Koestler. International Publishers.
     
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  29. Gila J. Hayim (1996). Existentialism & Sociology the Contribution of Jean-Paul Sartre.
     
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  30. Tommie Jackson (1996). The Existential Fiction of Ayi Kwei Armah, Albert Camus, and Jean-Paul Sartre. Upa.
    Existentialism is a philosophy that flourishes in extreme situations. Identified with the period of the French Resistance when Frenchmen were held as political prisoners by the Germans, existentialism, with its call for an uncompromised allegiance to a leftist system of values, served to boost the sagging morale of French political prisoners who had witnessed during the Occupation the subversion of their nation's democratic principles by German totalitarianism.
     
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  31. René Lafarge (1970). Jean-Paul Sartre: His Philosophy. [Notre Dame, Ind.]University of Notre Dame Press.
     
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  32. Edouard Morot-sir (1975). "Les Mots" de Jean-Paul Sartre. Monograph Collection (Matt - Pseudo).
     
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  33.  4
    Julien S. Murphy (ed.) (1999). Feminist Interpretations of Jean-Paul Sartre. Penn State University Press.
    While Sartre was committed to liberation struggles around the globe, his writing never directly addressed the oppression of women. Yet there is compatibility between his central ideas and feminist beliefs. In this first feminist collection on Sartre, philosophers reassess the merits of Sartre's radical philosophy of freedom for feminist theory.
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  34. Henri Peyre (1968). Jean-Paul Sartre. Columbia University Press.
     
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  35. Liselotte Richter (1970). Jean-Paul Sartre. New York,F. Ungar Pub. Co..
     
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  36. Michael Scriven & Corinne Reti (2001). Jean-Paul Sartre Politique Et Culture Dans la France de l'Après-Guerre. Monograph Collection (Matt - Pseudo).
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  37.  1
    John L. Carafides (1970). Jean-Paul Sartre: The Philosopher as a Literary Critic. Monograph Collection (Matt - Pseudo).
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  38. Manfred Thiel (1987). Jean-Paul Sartre Schriftsteller Oder Philosoph?, Oder, Schriftsteller Für Alle Sucht Publikum.
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  39.  20
    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 del (...)
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  40.  37
    Jonathan Schonsheck (2003). On Teaching Jean-Paul Sartre's No Exit. Teaching Philosophy 26 (3):219-246.
    In an effort to meet the challenge of teaching philosophy to non-majors by both keeping their attention and maintaining philosophical integrity, this paper defends an interpretation of Jean-Paul Sartre’s “No Exit” and articulates a method for teaching key concepts in existentialism, e.g. freedom, bad faith, authenticity, etc. The paper offers a “case study” method of teaching “No Exit” by providing three interpretations of the play: a literal interpretation, a philosophical interpretation that is ultimately regarded untenable, and a third interpretation (...)
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  41.  32
    Sander H. Lee (1985). The Failure of Love and Sexual Desire in the Philosophy of Jean-Paul Sartre. Philosophy Research Archives 11:513-519.
    For Jean-Paul Sartre, both love and sexual desire are necessarily doomed to failure. In this paper, I wish to briefly explain why Sartre takes this position. Both love and sexual desire fail, as do all patterns to conduct towards the other, because they involve an attempt to simultaneouslycapture the other-as-subject and as-object. This, for Sartre, involves an ontological contradiction which I demonstrate.Furthermore, I wish to offer the outline of a criticism of this position, a criticism made from the perspective (...)
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  42.  87
    Joseph S. Catalano (1980). A Commentary on Jean-Paul Sartre's Being and Nothingness. University of Chicago Press.
    "[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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  43.  19
    David Detmer (1986). Freedom as a Value: A Critique of the Ethical Theory of Jean-Paul Sartre. Open Court.
    The purpose of the present work is twofold. On the one hand, it attempts to provide a critical exposition of the ethical theory of Jean-Paul Sartre. On the other hand, it strives to explain, and in a limited way to defend, the central thesis of that theory, namely, that freedom is the "highest," or most important, value. ;The study begins with an extensive discussion of Sartre's theory of freedom. Sartre's arguments for the freedom of consciousness are identified and presented, (...)
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  44.  23
    Talip Karakaya (2007). Le concept de l'existence chez Jean-Paul Sartre et Martin Heidegger. The Proceedings of the Twenty-First World Congress of Philosophy 11:63-68.
    Ce que nous voulons faire dans ce travail, est de presenter des concepts differents de terme de l'existence chez Martin Heidegger et Jean-Paul Sartre. Parce que cette analyse nous donnera la possibility de bien comprendre les principales idees de ces penseurs dans la Philosophie contemporaine.D'abord, nous devons remarquer que le terme d'existence retient une place centrale chez eux. Comme nous l'avons expose dans notre travail, la filiation entre ces penseurs est construite particulierement sur cette idee. Dans ce travail, nous (...)
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  45. Stephen Priest (ed.) (2000). Jean-Paul Sartre Basic Writings. Routledge.
    Jean-Paul Sartre is one of the most famous philosophers of the twentieth century. The principle 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 all students and readers of his work. Stephen Priest's clear and helpful introductions set each reading in context, making the volume (...)
     
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  46.  20
    Kathryn T. Gines (2011). "The Man Who Lived Underground": Jean-Paul Sartre And the Philosophical Legacy of Richard Wright. Sartre Studies International 17 (2):42-59.
    Is Jean-Paul Sartre to be credited for Richard Wright's existentialist leanings? This essay argues that while there have been noteworthy philosophical exchanges between Jean-Paul Sartre, Simone de Beauvoir, and Richard Wright, we can find evidence of Wright's philosophical and existential leanings before his interactions with Sartre and Beauvoir. In particular, Wright's short story "The Man Who Lived Underground" is analyzed as an existential, or Black existential, project that is published before Wright met Sartre and/or read his scholarship. Existentialist (...)
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  47.  7
    Jean Paul Richter (1949). Neue Briefe Von Und Über Jean Paul. Zeitschrift für Religions- Und Geistesgeschichte 2 (1-4):169-174.
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  48.  23
    Ian Craib (1976). Existentialism and Sociology: A Study of Jean-Paul Sartre. Cambridge University Press.
    A study of the work of Jean-Paul Sartre and of its relevance for contemporary sociology.
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  49.  21
    Richard Harvey Brown (1979). Dialectic and Structure in Jean-Paul Sartre and Claude Lévi-Strauss. Human Studies 2 (1):1 - 19.
    The things themselves, which only the limited brains of men and animals believe fixed and stationary, have no real existence at all. They are the flashing and sparks of drawn swords, the glow of victory in the conflict of opposing qualities. SummaryThe conflicts between the eristentialism of Jean‐Paul Sartre and the structuralism of Claude Lévi‐Strauss present a privileged site for illuminating larger conflicts in the human studies as a whole. The present paper argues that a method for addressing and perhaps (...)
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  50.  5
    Morwenna Griffiths & Michael A. Peters (2012). 'I Knew Jean-Paul Sartre': Philosophy of Education as Comedy. Educational Philosophy and Theory 11 (2):1-16.
    Ludwig Wittgenstein suggests that ?A serious and good philosophical work could be written consisting entirely of jokes?. The idea for this dialogue comes from a conversation that Michael Peters and Morwenna Griffiths had at the Philosophy of Education of Great Britain annual meeting at the University of Oxford, 2011. It was sparked by an account of an assessment of a piece of work where one of the external examiners unexpectedly exclaimed ?I knew Jean-Paul Sartre?, trying to trump the discussion. (...)
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