Search results for 'Johannes Andres' (try it on Scholar)

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  1. Johannes Andres & Rainer Mausfeld (2008). Structural Description and Qualitative Content in Perception Theory. Consciousness & Cognition 17 (1):307-311.score: 240.0
  2. Tamar Tsopurashvili (2006). Andrés Quero-Sánchez. Sein als Freiheit: Die idealistische Metaphysik Meister Eckharts und Johann Gottlieb Fichtes. [REVIEW] Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 11 (1):257-262.score: 50.0
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  3. Tamar Tsopurashvili (2006). Andres Quero-Sanchez. Sein als Freiheit: Die idealistische Metaphysik Meister Eckharts und Johann Gottlieb Fichtes. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 11 (1):257 - 262.score: 50.0
  4. Raf de Bont (2011). Poetry and Precision: Johannes Thienemann, the Bird Observatory in Rossitten and Civic Ornithology, 1900–1930. [REVIEW] Journal of the History of Biology 44 (2):171-203.score: 24.0
    In the early twentieth century, ornithology underwent significant changes. So far, these changes, basically, have been studied by focussing on the elite of professional biologists working at universities or state museums. However, important developments also occurred in what Lynn Nyhart has called “the civic realm” of science – the sphere given form by private naturalist associations, nature writers, taxidermists and school teachers. This article studies the changing dynamics of civic ornithology, by looking at one particular case: the influential orinthological observatory (...)
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  5. K. Schuhmann & B. Smith (1991). Neo-Kantianism and Phenomenology: The Case of Emil Lask and Johannes Daubert. Kant-Studien 82 (3):303-318.score: 24.0
    Johannes Daubert he was an acknowledged leader, and in some respects the founder, of the early phenomenological movement, and was considered – as much by its members as by Husserl himself – the most brilliant member of the group. In Daubert’s unpublished writings we find a series of reflections on Lask, and on Neo-Kantianism, which form the subject-matter of this paper. They range over topics such as the ontology of the ‘Sachverhalt’ or state of affairs, truthvalues (Wahrheitswerte) and the (...)
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  6. Fabio Morales (2004). La teoría de los sentimientos morales de Andrés Bello. Anales Del Seminario de Historia de la Filosofía 21:149-168.score: 24.0
    Este trabajo se ocupa de algunas ideas éticas del filósofo latinoamericano Andrés Bello (1781-1865), en especial de su “teoría de los sentimientos morales”. En la polémica del siglo XIX entre el llamado racionalismo ético (representado por Théodore Jouffroy) y el utilitarismo (Bentham), Bello adopta una postura intermedia, que pudiera calificarse de “hedonismo moderado” o de “eudemonismo”. Sus puntos de vista sobre la motivación moral o la manera en que la razón y el sentimiento se entrelazan para formar nuestras creencias morales, (...)
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  7. André Goddu (1989). Der Begriff der Praktischen Vernunft Nach Johannes Buridanus. Journal of the History of Philosophy 27 (4):613-616.score: 22.0
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  8. André Léonard (1976). Pour Une Exégèse Renouvelée de la « Phénoménologie de l'Esprit » de Hegel. À Propos d'Un Ouvrage Récent de Johannes Heinrichs. Revue Philosophique De Louvain 74 (24):572-593.score: 22.0
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  9. Paul Muench (2007). Understanding Kierkegaard’s Johannes Climacus in the Postscript. In Niels Jørgen Cappelørn, Hermann Deuser & K. Brian Söderquist (eds.), Kierkegaard Studies Yearbook. de Gruyter.score: 18.0
    In this paper I take issue with James Conant’s claim that Johannes Climacus seeks to engage his reader in the Postscript by himself enacting the confusions to which he thinks his reader is prone. I contend that Conant’s way of reading the Postscript fosters a hermeneutic of suspicion that leads him (and those who follow his approach) to be unduly suspicious of some of Climacus’ philosophical activity. I argue that instead of serving as a mirror of his reader’s faults, (...)
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  10. Dermot Moran (1999). Idealism in Medieval Philosophy: The Case of Johannes Scottus Eriugena. Medieval Philosophy and Theology 8 (1):53-82.score: 18.0
    In this article I wish to re-examine the vexed issue of the possibility of idealism in ancient and medieval philosophy with particular reference to the case of Johannes Scottus Eriugena (c. 800idealisms immaterialism as his standard for idealism, and it is this decision, coupled with his failure to acknowledge the legacy of German idealism, which prevents him from seeing the classical and medieval roots of idealism more broadly understood.
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  11. K. Schuhmann & B. Smith (1985). Against Idealism: Johannes Daubert Vs. Husserl's Ideas I. Review of Metaphysics 38 (4):763 - 793.score: 18.0
    To seek to elucidate Husserl's phenomenology by contrasting it with that of the Munich phenomenologist Johannes Daubert (1877-1947) is to betray an intention to explain something well-known by reference to something that is wholly obscure. Thus most philosophers are somehow aware of Edmund Husserl. But Johannes Daubert?
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  12. Adriana María Arpini (2012). "Subjectivity" and "residing" in the philosophical itinerary of Arturo Andrés Roig. Estudios de Filosofía Práctica E Historia de Las Ideas 14 (1):9-21.score: 18.0
    Uno de los ejes que atraviesa la obra de Arturo Andrés Roig es la cuestión del sujeto. La filosofía, dice, "se trata de una meditación en la que no sólo interesa el conocimiento, sino también el sujeto que conoce … en su realidad humana e histórica" (Roig, 1981, 9). Justamente por su referencia a esa realidad humana e histórica, el filosofar no es ajeno al modo de habitar el hombre en el mundo. En otras palabras, el universo del discurso filosófico (...)
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  13. Thomas F. O'Meara (2010). Johannes B. Lotz, SJ, and Martin Heidegger in Conversation. American Catholic Philosophical Quarterly 84 (1):125 - 131.score: 18.0
    This article by Johannes B. Lotz, S.J., never before translated into English, describes his contacts with Martin Heidegger. First it describes his arrival, along with Karl Rahner, S.J., to pursue doctoral studies in Freiburg im Breisgau and their first experiences with the famous professor. Lotz continues his narrative by mentioning times he met with Heidegger over the subsequent forty years up to the philosopher’s death. With Gustav Siewerth, Max Müller, Bernhard Welte, and Karl Rahner, Lotz belonged to a group (...)
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  14. Alessandro D. Conti (2005). Johannes Sharpe's Ontology and Semantics: Oxford Realism Revisited. Vivarium 43 (1):156-186.score: 18.0
    The German Johannes Sharpe is the most important and original author of the so called "Oxford Realists": his semantic and metaphysical theories are the end product of the two main medieval philosophical traditions, realism and nominalism, for he contributed to the new form of realism inaugurated by Wyclif, but was receptive to many nominalist criticisms. Starting from the main thesis of Wyclif's metaphysics, that the universal and individual are really identical but formally distinct, Oxford Realists introduced a new type (...)
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  15. Günther Mahr (2003). El Aporte de Arturo Andrés Roig a la Filosofía Contemporánea. Utopía y Praxis Latinoamericana 8 (20):41-48.score: 18.0
    The works of Argentine Arturo Andres Roig not only constitute one of the best developed examples of Latin American philosophy, but is also an important transformation to common philosophical themes. This paper explains three essential points. One is the transformation of the subject and its ro..
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  16. Johannes Daubert, Mark van Atten & Karl Schuhmann (2004). Johannes Dauberts Notizen Zu Husserls Mathematisch-Philosophischen Übungen Vom SS 1905. New Yearbook for Phenomenology and Phenomenological Philosophy 4 (1):288-317.score: 18.0
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  17. Estela Fernández Nadal (2012). El humanismo latinoamericanista de Arturo Andrés Roig. Utopía y Praxis Latinoamericana 17 (59):11-26.score: 18.0
    El trabajo analiza la obra del filósofo Arturo Andrés Roig, recientemente fallecido, desde la perspectiva del humanismo latinoamericano, corriente de pensamiento crítico de fuerte presencia en América Latina. El núcleo de la propuesta teórica de Roig está dado por la problemática del sujeto o, como ..
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  18. Johannes Kepler (2003). Carta de Johannes Kepler a Michael Mästlin em Tübingen. Scientiae Studia 1 (2):207-215.score: 18.0
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  19. David Price (2010). Johannes Reuchlin and the Campaign to Destroy Jewish Books. Oxford University Press.score: 18.0
    impermissibly favorable to Jews? -- Humanist origins -- Humanism at court -- Discovery of Hebrew -- Johannes Pfefferkorn and the campaign against Jews -- Who saved the Jewish books? -- Inquisition -- Trial at Rome and the Christian debates -- The Luther affair -- As if the first martyr of Hebrew letters.
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  20. Johannes Dräseke (1914). XX. Zu Johannes Scotus Erigena. Archiv für Geschichte der Philosophie 27 (4):428-448.score: 18.0
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  21. J. Schickore (2003). The 'Philosophical Grasp of the Appearances' and Experimental Microscopy: Johannes Muller's Microscopical Research, 1824-1832. Studies in History and Philosophy of Science Part C 34 (4):569-592.score: 18.0
    Romantic Naturphilosophie has been at the centre of almost every account of early nineteenth-century sciences, be it as an obstacle or as an aid for scientific advancement. The following paper suggests a change of perspective. I seek to read Naturphilosophie as one manifestation among others of a more general concern with the question of how experience enables the subject to acquire knowledge about objects. To illustrate such an approach, I focus on Johannes Muller's early work. Here one finds two (...)
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  22. Johannes Borgstein (2011). Louw Feenstra Johannes Borgstein. Ludus Vitalis 19 (36):275-279.score: 18.0
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  23. Johannes Dräseke (1916). XVII. Noch einmal zu Johannes Scotus. Archiv für Geschichte der Philosophie 29 (3):304-308.score: 18.0
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  24. M. J. Wal (1985). The Kantian Mentalism of Johannes Kinker (1764–1845). Topoi 4 (2):151-153.score: 18.0
    Johannes Kinker (1764–1845) who tried to promote Kantian philosophy in different ways, was also interested in the phenomenon of language. His general language theory is presented in Inleiding eener Wijsgeerige Algemeene Theorie der Talen, published in 1817. An impression of that theory is given in this paper. Some important questions arise, viz. whether Kinker was influenced by others; whether his theory was an original one and what the place of the theory is in the linguistic situation of the eighteenth (...)
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  25. Johannes Althusius (1932/1979). Politica Methodice Digesta of Johannes Althusius (Althaus). Arno Press.score: 18.0
     
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  26. Hegumen Andronik, Johannes Schelhas, R. A. Gal'tseva & N. K. Bonetskaia (2002). Florenskii Today: Three Points of View: Father Johannes Schelhas's Interviews About the Life and Spiritual Heritage of Father Pavel Florenskii. Russian Studies in Philosophy 40 (4):40-94.score: 18.0
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  27. Erik Christensen (2011). Borger I Tre Verdener: Johannes Hohlenbergs Økonomisk-Politiske Filosofi. Syddansk Universitetsforlag.score: 18.0
    Præsentation af Johannes Hohlenberg -- Udvalgte artikler af Johannes Hohlenberg i J.A.I.-Bladet 1935-1936 -- Johannes Hohlenberg i perspektiv.
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  28. Laura Aldana Contardi (2012). About the question of "criticism" in the work of Arturo Andres Roig. Estudios de Filosofía Práctica E Historia de Las Ideas 14 (1):31-39.score: 18.0
    Centramos la atención en la noción de crítica del pensamiento de Arturo Andrés Roig. El problema se aborda partiendo del vínculo que se establece entre la crítica y la noción de vigilancia epistemológica de Gastón Bachelard. Consideramos a continuación la crítica como ejercicio de la sospecha. Finalmente, se analiza el aspecto social de la crítica, esto permite relacionar la producción teórica de Roig con la teoría crítica, especialmente con el pensamiento de Max Horkheimer. En este sentido, enfatizamos la indagación sobre (...)
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  29. Alois Grillmeier (2009). Das Fleischgewordene Wort (Johannes 1). In Edith Düsing, Werner Neuer & Hans-Dieter Klein (eds.), Geist Und Heiliger Geist: Philosophische Und Theologische Modelle von Paulus Und Johannes Bis Barth Und Balthasar. Königshausen & Neumann.score: 18.0
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  30. Boris Hennig (2007). Review of Johannes Haag, Erfahrung Und Gegenstand. [REVIEW] Philosophischer Literaturanzeiger (3):209-214.score: 18.0
    Die Frage, mit der sich Johannes Haag in Erfahrung und Gegenstand auseinandersetzt, lautet: „Auf welchem Grunde beruht die Beziehung desjenigen, was man in uns empirische Vorstellung, d. i. Erfahrung nennt, auf den Gegenstand überhaupt?“ ...
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  31. Johannes Kepler (2003). Letter From Johannes Kepler to Michael Mästlin. Scientiae Studia 1 (2):207-215.score: 18.0
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  32. David Price (2010). Humanism and Judaism: Johannes Reuchlin and the Campaign to Destroy Jewish Books. Oxford University Press.score: 18.0
    impermissibly favorable to Jews? -- Humanist origins -- Humanism at court -- Discovery of Hebrew -- Johannes Pfefferkorn and the campaign against Jews -- Who saved the Jewish books? -- Inquisition -- Trial at Rome and the Christian debates -- The Luther affair -- As if the first martyr of Hebrew letters.
     
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  33. Maureen Robinson (2007). The Heritage of Medieval Errors in the Latin Manuscripts of Johannes Hispalensis (John of Seville). Al-Qantara: Revista de Estudios Árabes 28 (1):41-71.score: 18.0
    Después de la Reconquista, se tuvieron que traducir al latín muchos textos árabes en la España del siglo XII. La mayoría de los copistas necesitaban colaboradores para concluir el proceso, sin embargo, Johannes Hispalensis (Juan de Sevilla) conocía tanto la lengua árabe como el latín, por lo que podía trabajar solo. La duplicación de textos latinos se popularizó y divulgó rápidamente. Durante los siglos siguientes, los copistas medievales hicieron múltiples copias, y durante el proceso de reproducción cometieron muchos errores (...)
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  34. Andres Rosler (2011). Reasonableness, Thy Name is Nature: A Review of John Finnis, Natural Law Natural Rights by Andres Rosler. [REVIEW] Jurisprudence 2 (2):529-545.score: 18.0
     
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  35. Natalia Strok (2014). The relationship of Johannes scotus eriugena to tradition according to J. brucker, W. tennemann and T. rixner. Ideas Y Valores 63 (155):123-143.score: 18.0
    Se busca dar cuenta de la filiación filosófica que tres historiadores de la filosofía (de los siglos XVIII y XIX) otorgan a Juan Escoto Eriúgena (siglo IX). El iluminista J. Brucker, el kantiano W. Tennemann y el romántico T. Rixner son representantes del periodo de gestación de la historia de la filosofía como disciplina, y sus obras son fuentes para destacados filósofos, como por ejemplo Hegel. Se muestra hasta qué punto las líneas interpretativas que iniciaron estos autores se continúan hasta (...)
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  36. Johannes de Silentio Y. Anti-Climacus (2003). La creencia en Kierkegaard, Johannes de Silentio y Anti-Climacus Asunción Herrera Guevara. Teorema 22 (1-3):101-114.score: 18.0
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  37. Mercer (1999). Johannes Clauberg, Corporeal Substance, and the German Response. In T. Verbeek (ed.), The Philosophy of Johann Clauberg. Kluwer Academic Publishers.score: 16.0
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  38. Johann Auer (forthcoming). Der theologische Genius des Johannes Duns Skotus. Wissenschaft Und Weisheit.score: 16.0
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  39. Johanne Daubert (forthcoming). Johannes Daubert's Notes From Husserl's Mathematical-Philosophical Exercises, Summer Semester 1905. The New Yearbook for Phenomenology and Phenomenological Philosophy.score: 16.0
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  40. Paul Muench (2003). The Socratic Method of Kierkegaard’s Pseudonym Johannes Climacus: Indirect Communication and the Art of ‘Taking Away’. In Poul Houe & Gordon D. Marino (eds.), Søren Kierkegaard and the Word(s). Reitzel.score: 15.0
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  41. Joel Smith (2006). Review of Naomi Eilan, Christoph Hoerl, Teresa McCormack & Johannes Roessler (Eds.), Joint Attention: Communication and Other Minds. [REVIEW] Mind 115 (460):1126-9.score: 15.0
    You and I are watching a spider crawl across the carpet. We are both aware of the spider, and aware that both are so aware. We are jointly attending to it. This collection of essays addresses a bewildering array of questions that arise regarding the notion of joint attention. How should joint attention be characterised in adults? In particular, how can we articulate the sense in which it is plausible to say that nothing is hidden from either participant in cases (...)
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  42. Paul Muench (2010). Kierkegaard's Socratic Pseudonym: A Profile of Johannes Climacus. In Rick Anthony Furtak (ed.), Kierkegaard's 'Concluding Unscientific Postscript': A Critical Guide. Cambridge University Press.score: 15.0
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  43. Christopher Mole (2005). Review of Naomi Eilan, Christoph Hoerl, Teresa McCormack, Johannes Roessler (Eds), Joint Attention: Communication and Other Minds -- Issues in Philosophy and Psychology. [REVIEW] Notre Dame Philosophical Reviews 2005 (9).score: 15.0
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  44. John Lippitt (2008). What Neither Abraham nor Johannes de Silentio Could Say. Aristotelian Society Supplementary Volume 82 (1):79-99.score: 15.0
    Though there are significant points of overlap between Michelle Kosch's reading of Fear and Trembling and my own, this paper focuses primarily on a significant difference: the legitimacy or otherwise of looking to paradigmatic exemplars of faith in order to understand faith. I argue that Kosch's reading threatens to underplay the importance of exemplarity in Kierkegaard's thought, and that there is good reason to resist her use of Philosophical Fragments as the key to interpreting the 'hidden message' of Fear and (...)
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  45. Joel Smith (2003). Review of Naomi Eilan & Johannes Roessler (Eds.), Agency and Self-Awareness: Issues in Philosophy and Psychology. [REVIEW] The Human Nature Review 3:346-8.score: 15.0
    On hearing a sound behind me I may turn my head in order to see what is happening. This piece of behaviour is a deliberate action, one which feels to be under my own control. If asked what I am doing, I will be able to provide an immediate and knowledgeable answer, viz. 'turning my head' or maybe 'looking to see what is going on'. Not only do I know that an action is taking place, I know which action is (...)
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  46. Stephen Mulhall (1999). God's Plagiarist: The Philosophical Fragments of Johannes Climacus. Philosophical Investigations 22 (1):1–34.score: 15.0
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  47. John Marsden (2010). The Political Theology of Johannes Baptist Metz. Heythrop Journal 53 (3):440-452.score: 15.0
  48. Joel Berman, Wieslaw Dziobiak, Don Pigozzi & James Raftery (2006). In Memory of Willem Johannes Blok 1947-2003. Studia Logica 83 (1-3):435-437.score: 15.0
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  49. David Freedberg (1971). Johannes Molanus on Provocative Paintings. De Historia Sanctarum Imaginum Et Picturarum, Book II, Chapter 42. Journal of the Warburg and Courtauld Institutes 34:229-245.score: 15.0
  50. Hakan Hakansson (2012). Alchemy of the Ancient Goths: Johannes Bureus' Search for the Lost Wisdom of Scandinavia. Early Science and Medicine 17 (5):500-522.score: 15.0
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