Search results for 'Jonathan Benjamin' (try it on Scholar)

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  1. Jonathan Benjamin (1991). Alice Through the Looking-Glass a Psychiatrist Reads Rorty's Philosophy and the Mirror of Nature. Philosophy of the Social Sciences 21 (4):515-523.score: 240.0
  2. Robert M. Pestronk, Brian Kamoie, David Fidler, Gene Matthews, Georges C. Benjamin, Ralph T. Bryan, Socrates H. Tuch, Richard Gottfried, Jonathan E. Fielding, Fran Schmitz & Stephen Redd (2008). Improving Laws and Legal Authorities for Public Health Emergency Legal Preparedness. Journal of Law, Medicine and Ethics 36 (s1):47-51.score: 240.0
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  3. Jonathan E. Adler, Martin Benjamin, James P. Cadello, Steven M. Cahn, Joan C. Callahan, Jo A. Chern, Stephen H. Daniel, Juli Eflin, Carrie Figdor, Newton Garver, Theodore A. Gracyk, Lawrence H. Hinman, Eugene Kelly, David Martens, Michael Martin, John McCumber, John J. McDermott, Marshall Missner, Kathleen Dean Moore, Ronald Moore, Louis P. Pojman, Anthony Weston, Merold Westphal, V. Alan White & Celia Wolf-Devine (2004). Teaching Philosophy: Theoretical Reflections and Practical Suggestions. Rowman & Littlefield Publishers.score: 240.0
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  4. Jonathan Benjamin (1998). Genes for Human Personality Traits. Science in Context 11 (3-4).score: 240.0
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  5. Andrew E. Benjamin & Charles Rice (eds.) (2009). Walter Benjamin and the Architecture of Modernity. Re.Press.score: 210.0
    Walter Benjamin's Politics of 'bad tasteMichael Mac Modernity as an unfinished Project: Benjamin and Political RomanticismRobert Sinnerbrink Violence, ...
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  6. Andrew Benjamin (2012). Morality, Law and the Place of Critique: Walter Benjamin's The Meaning of Time in the Moral World. Critical Horizons 12 (3):281 - 301.score: 210.0
    Critique as a philosophical concept needs to be recast once it is linked to the possibility of a productive opening. In such a context critique has an important affinity to destruction and forms of inauguration. Working through writings of Marx and Walter Benjamin, specifically Benjamin's 'The Meaning of Time in the Moral World', destruction and inauguration are repositioned in terns of othering and the caesura of allowing.
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  7. Andrew Benjamin (2003). Being Roman Now: The Time of Fashion A Commentary on Walter Benjamin's 'Theses on the Philosophy of History' XIV. Thesis Eleven 75 (1):39-53.score: 210.0
    Walter Benjamin’s writings on fashion need to be read as engagements with the problem of historical time and a related politics of time. The aim of this article is to develop this position. Its point of orientation is Thesis XIV from the Theses on the Philosophy of History. What is argued is that close attention to the temporality of change and novelty within fashion may allow an insight into a conception of interruption and the ‘new’, however, it cannot yield (...)
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  8. Andrew Benjamin (2010). Porosity at the Edge : Working Through Walter Benjamin's "Naples". In Walter Benjamin & Gevork Hartoonian (eds.), Walter Benjamin and Architecture. Routledge.score: 210.0
     
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  9. Andrew E. Benjamin & Peter Osborne (eds.) (2000). Walter Benjamin's Philosophy: Destruction and Experience. Clinamen Press.score: 210.0
    Why read Walter Benjamin today? There as many answers to this question as there are "Walter Benjamins"--Benjamin as critic, Benjamin as modernist, Benjamin as marxist, Benjamin as Jew. . . . Yet it is Benjamin as philosopher that in one way or another stands behind all these. This collection explores, in Adorno's description, Benjamin's "philosophy directed against philosophy." The essays cover all aspects of Benjamin's writings, from his early work in the philosophy (...)
     
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  10. Andrew Benjamin, Working with Walter Benjamin: Recovering a Political Philosophy.score: 180.0
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  11. Andrew Benjamin, Benjamin and the Baroque: Posing the Question of Historical Time.score: 180.0
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  12. Beatrice Hanssen & Andrew Benjamin, Walter Benjamin's Critical Romanticism : An Introduction.score: 180.0
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  13. Andrew Benjamin, The Absolute as Translatability : Working Through Walter Benjamin on Language.score: 180.0
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  14. Andrew E. Benjamin (ed.) (1991). The Problems of Modernity: Adorno and Benjamin. Routledge.score: 180.0
  15. Walter Benjamin (2007). Walter Benjamin 160. In Diarmuid Costello & Jonathan Vickery (eds.), Art: Key Contemporary Thinkers. Berg. 160.score: 180.0
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  16. Walter Benjamin & Gevork Hartoonian (eds.) (2010). Walter Benjamin and Architecture. Routledge.score: 180.0
     
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  17. Harold Raymond Wayne Benjamin (1968). Wakan; the Spirit of Harold Benjamin. Minneapolis, Burgess Pub. Co..score: 180.0
     
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  18. B. Jonathan (2007). Interview with Dr Jonathan Beckwith. Bioessays: News and Reviews in Molecular, Cellular and Developmental Biology 29 (12):1257.score: 180.0
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  19. Elizabeth Coatsworth (2005). Benjamin C. Withers and Jonathan Wilcox, Eds., Naked Before God: Uncovering the Body in Anglo-Saxon England. (Medieval European Studies, 3.) Morgantown, W.Va.: West Virginia University Press, 2003. Paper. Pp. Xii, 315 Plus 45 Black-and-White Figures. $45. [REVIEW] Speculum 80 (3):1001-1003.score: 120.0
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  20. Frank Hofmann (2005). Teil 1. Kriterien des Primär Seienden. Substance and Identity / Jonathan Lowe. Substanz Und Unabhängigkeit / Benjamin Schnieder. Substrate, Substanzen Und Individualiẗat. [REVIEW] In Käthe Trettin (ed.), Substanz: Neue Überlegungen Zu Einer Klassischen Kategorie des Seienden. Vittorio Klostermann.score: 120.0
     
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  21. Jonathan Barnes, Benjamin Morison & Katerina Ierodiakonou (eds.) (2011). Episteme, Etc.: Essays in Honour of Jonathan Barnes. Oxford University Press.score: 60.0
    Sixteen authors, including some of the most distinguished scholars of our time, present essays which together reflect the impressive scope of Jonathan Barnes's contributions to philosophy, and in particular to the study of ancient philosophy. Six are on knowledge, five on logic and metaphysics, five on ethics.
     
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  22. Benjamin Murphy (2011). Why I Am Not A Scientist: Anthropology and Modern Knowledge. By Jonathan Marks. Heythrop Journal 52 (2):353-353.score: 36.0
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  23. Jonathan Davis (2008). Questioning 'the Work of Art in the Age of Mechanical Reproduction': A Stroll Around the Louvre After Reading Benjamin. Contemporary Aesthetics 6.score: 36.0
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  24. Benjamin Freedman (1986). Jonathan Glover, What Sort of People Should There Be? Reviewed By. Philosophy in Review 6 (3):106-108.score: 36.0
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  25. John T. Sanders (2006). Benjamin Franklin and the League of the Haudenosaunee. In St Petersburg Center for the History of Ideas (ed.), The Philosophical Age, Almanac 32: Benjamin Franklin and Russia, to the Tercentenary of His Birth. St. Petersburg Center for the History of Ideas.score: 27.0
    Benjamin Franklin's social and political thought was shaped by contacts with and knowledge of ancient aboriginal traditions. Indeed, a strong case can be made that key features of the social structure eventually outlined in the United States Constitution arose not from European sources, and not full-grown from the foreheads of European-American "founding fathers", but from aboriginal sources, communicated to the authors of the Constitution to a significant extent through Franklin. A brief sketch of the main argument to this effect (...)
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  26. Jonathan Edwards (2009). Jonathan Edwards, Freedom of the Will, The Works of Jonathan Edward, Vol. I. Yale University Press.score: 27.0
    Presents an analysis of Jonathan Edwards' theological position. This book includes a study of his life and the intellectual issues in the America of his time, and examines the problem of free will in connection with Leibniz, Locke, and Hume.
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  27. Jonathan Edwards (1995). A Jonathan Edwards Reader. Yale University Press.score: 27.0
    Prepared by editors of the distinguished series The Works of Jonathan Edwards, this authoritative anthology includes selected treatises, sermons, and autobiographical material by early America’s greatest theologian and philosopher.
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  28. Jonathan Ichikawa & Benjamin Jarvis (2009). Thought-Experiment Intuitions and Truth in Fiction. Philosophical Studies 142 (2):221 - 246.score: 24.0
    What sorts of things are the intuitions generated via thought experiment? Timothy Williamson has responded to naturalistic skeptics by arguing that thought-experiment intuitions are judgments of ordinary counterfactuals. On this view, the intuition is naturalistically innocuous, but it has a contingent content and could be known at best a posteriori. We suggest an alternative to Williamson's account, according to which we apprehend thought-experiment intuitions through our grasp on truth in fiction. On our view, intuitions like the Gettier intuition are necessarily (...)
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  29. Jonathan Ichikawa & Benjamin Jarvis (2012). Rational Imagination and Modal Knowledge. Noûs 46 (1):127 - 158.score: 24.0
    How do we know what's (metaphysically) possible and impossible? Arguments from Kripke and Putnam suggest that possibility is not merely a matter of (coherent) conceivability/imaginability. For example, we can coherently imagine that Hesperus and Phosphorus are distinct objects even though they are not possibly distinct. Despite this apparent problem, we suggest, nevertheless, that imagination plays an important role in an adequate modal epistemology. When we discover what is possible or what is impossible, we generally exploit important connections between what is (...)
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  30. Seyla Benhabib (ed.) (2010). Politics in Dark Times: Encounters with Hannah Arendt. Cambridge University Press.score: 24.0
    Machine generated contents note: 1. Introduction Seyla Benhabib; Part I. Freedom, Equality, and Responsibility: 2. Arendt on the foundations of equality Jeremy Waldron; 3. Arendt's Augustine Roy T. Tsao; 4. The rule of the people: Arendt, archê, and democracy Patchen Markell; 5. Genealogies of catastrophe: Arendt on the logic and legacy of imperialism Karuna Mantena; 6. On race and culture: Hannah Arendt and her contemporaries Richard H. King; Part II. Sovereignty, the Nation-State and the Rule of Law: 7. Banishing the (...)
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  31. Jonathan Ichikawa & Benjamin Jarvis, A New Objection to Lewis on Truth in Fiction.score: 24.0
     
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  32. Abraham Akkerman (2012). Gender Myth and the Mind-City Composite: From Plato’s Atlantis to Walter Benjamin’s Philosophical Urbanism. GeoJournal (in Press; Online Version Published) 78.score: 24.0
    In the early twentieth century Walter Benjamin introduced the idea of epochal and ongoing progression in interaction between mind and the built environment. Since early antiquity, the present study suggests, Benjamin’s notion has been manifest in metaphors of gender in city-form, whereby edifices and urban voids have represented masculinity and femininity, respectively. At the onset of interaction between mind and the built environment are prehistoric myths related to the human body and to the sky. During antiquity gender projection (...)
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  33. Bruce Kuklick (2001). A History of Philosophy in America, 1720-2000. Clarendon Press.score: 24.0
    Ranging from Joseph Bellamy to Hilary Putnam, and from early New England Divinity Schools to contemporary university philosophy departments, historian Bruce Kuklick recounts the story of the growth of philosophical thinking in the United States. Readers will explore the thought of early American philosphers such as Jonathan Edwards and John Witherspoon and will see how the political ideas of Benjamin Franklin, Thomas Paine and Thomas Jefferson influenced philosophy in colonial America. Kuklick discusses The Transcendental Club (members Henry David (...)
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  34. William Wainwright (2010). Jonathan Edwards, God, and “Particular Minds”. International Journal for Philosophy of Religion 68 (1):201-213.score: 24.0
    Although philosophical theologians have sometimes claimed that human beings are necessarily dependent on God, few have developed the idea with any precision. Jonathan Edwards is a notable exception, providing a detailed and often novel account of humanity’s essential ontological, moral, and soteriological dependence on God.
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  35. Ari Hirvonen (2012). Marx and God with Anarchism: On Walter Benjamin's Concepts of History and Violence. [REVIEW] Continental Philosophy Review 45 (4):519-543.score: 24.0
    The article analyses relationships between profane and religious illumination, materialism and theology, politics and religion, Marxism and Messianism. For Walter Benjamin, every second is “the small gateway in time through which the Messiah might enter”. This is the starting point in the reading of Benjamin’s works, where we confront various liaisons and couplings of radical politics and messianic events. Through the reading of Benjamin and through the analysis of his conceptions of history and time, the article addresses (...)
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  36. Elizabeth Agnew Cochran (2011). Consent, Conversion, and Moral Formation: Stoic Elements in Jonathan Edwards's Ethics. Journal of Religious Ethics 39 (4):623-650.score: 24.0
    The contemporary revival of virtue ethics has focused primarily on retrieving central moral commitments of Aristotle, Thomas Aquinas, and the Neoplatonist traditions. Christian virtue ethicists would do well to expand this retrieval further to include the writings of the Roman Stoics. This essay argues that the ethics of Jonathan Edwards exemplifies major Stoic themes and explores three noteworthy points of intersection between Stoic ethics and Edwards's thought: a conception of virtue as consent to a benevolent providence, the identification of (...)
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  37. Jonathan Ichikawa, Benjamin Jarvis & Katherine Rubin (2012). Pragmatic Encroachment and Belief-Desire Psychology. Analytic Philosophy 53 (4):327-343.score: 24.0
    We develop a novel challenge to pragmatic encroachment. The significance of belief-desire psychology requires treating questions about what to believe as importantly prior to questions about what to do; pragmatic encroachment undermines that priority, and therefore undermines the significance of belief-desire psychology. This, we argue, is a higher cost than has been recognized by epistemologists considering embracing pragmatic encroachment.
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  38. William Wainwright, Jonathan Edwards. Stanford Encyclopedia of Philosophy.score: 24.0
    Jonathan Edwards (1703–1758) is widely acknowledged to be America's most important and original philosophical theologian. His work as a whole is an expression of two themes — the absolute sovereignty of God and the beauty of God's holiness. The first is articulated in Edwards' defense of theological determinism, in a doctrine of occasionalism, and in his insistence that physical objects are only collections of sensible “ideas” while finite minds are mere assemblages of “thoughts” or “perceptions.” As the only real (...)
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  39. Philip L. Quinn (2003). Honoring Jonathan Edwards. Journal of Religious Ethics 31 (2):299 - 321.score: 24.0
    In this response to the papers on Jonathan Edwards's ethical thought by Stephen A. Wilson, Gerald R. McDermott, William C. Spohn, and Roland A. Delattre, I comment on their efforts to show that ideas drawn from Edwards can be successfully appropriated for use in contemporary ethics. I conclude that the four authors build a strong cumulative case for the view that some elements of Edwards's thought can serve as resources for our ethical reflections. But I also argue for a (...)
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  40. Alexei Procyshyn (2013). The Origins of Walter Benjamin's Concept of Philosophical Critique. Metaphilosophy 44 (5):655-681.score: 24.0
    Focusing on Walter Benjamin's earliest pieces dedicated to school reform and the student movement, this article traces the basic critical approaches informing his mature thought back to his struggle to critically implement and transform the theory of concept formation and value presentation developed by his Freiburg teacher, Heinrich Rickert. It begins with an account of Rickert's work, specifically of the concept of Darstellung (presentation) and its central role in Rickert's postmetaphysical theory of historical research (which he characterizes as exclusively (...)
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  41. Eileen A. Joy (2013). Disturbing the Wednesday-Ish Business-as-Usual of the University Studium: A Wayzgoose Manifest. Continent 2 (4):260-268.score: 24.0
    In this issue we include contributions from the individuals presiding at the panel All in a Jurnal's Work: A BABEL Wayzgoose, convened at the second Biennial Meeting of the BABEL Working Group. Sadly, the contributions of Daniel Remein, chief rogue at the Organism for Poetic Research as well as editor at Whiskey & Fox , were not able to appear in this version of the proceedings. From the program : 2ND BIENNUAL MEETING OF THE BABEL WORKING GROUP CONFERENCE “CRUISING IN (...)
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  42. T. L. S. Sprigge (2004). A History of Philosophy in America 1720–2000 by Bruce Kuklick, Clarendon Press, Oxford, 2001. Philosophy 79 (2):348-350.score: 24.0
    Ranging from Joseph Bellamy to Hilary Putnam, and from early New England Divinity Schools to contemporary university philosophy departments, historian Bruce Kuklick recounts the story of the growth of philosophical thinking in the United States. Readers will explore the thought of early American philosphers such as Jonathan Edwards and John Witherspoon and will see how the political ideas of Benjamin Franklin, Thomas Paine and Thomas Jefferson influenced philosophy in colonial America. Kuklick discusses The Transcendental Club (members Henry David (...)
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  43. Stephen A. Wilson (2003). Jonathan Edwards's Virtue: Diverse Sources, Multiple Meanings, and the Lessons of History for Ethics. Journal of Religious Ethics 31 (2):201 - 228.score: 24.0
    The incompleteness of the task of integrating the influences made upon Jonathan Edwards by Calvinism and the moral sense leaves open a great many questions central to identifying his ethical position with any detail. This should worry ethicists, theologians, and church historians alike. For the puzzle of what Edwards meant by virtue is at the heart not only of his ethics but of a great many strands of his thought. It must be pieced together from diverse sources; and there (...)
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  44. Benjamin Aldes Wurgaft (2010). The Uses of Walter : Walter Benjamin and the Counterfactual Imagination. History and Theory 49 (3):361-383.score: 24.0
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  45. Paul Keith Conkin (1976). Puritans and Pragmatists: Eight Eminent American Thinkers. Indiana University Press.score: 24.0
    The Puritan prelude.--Jonathan Edwards: theology.--Benjamin Franklin: science and morals.--John Adams: politics.--Ralph Waldo Emerson: poet-priest.--Charles S. Peirce.--William James.--John Dewey.--George Santayana.
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  46. Hernán Neira (2013). La Modesta Proposición Biopolítica de Jonathan Swift. Cinta de Moebio 46:47-58.score: 24.0
    La crítica del siglo XX ha hecho ver que varias de las obras de Jonathan Swift están vinculadas tanto con las condiciones sociales, políticas y culturales irlandesas como con algunas teorías, las cuales han quedado en la oscuridad para algunas investigaciones literarias, a pesar del hecho de que pue..
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  47. María G. Navarro (2011). Review of 'Reasoning. Studies of Human Inference and Its Foundations' by Jonathan E. Adler and Lance J. Rips. [REVIEW] Anuario Filosófico 44 (3):629-632.score: 24.0
    Reasoning es una obra monumental de más de mil páginas editada en estrecha colaboración por el filósofo Jonathan E. Adler y el psicólogo Lance J. Rips para esclarecer el intrincado campo de investigación relacionado con los fundamentos de la inferencia y, en general, del razonamiento humano. En la actualidad, en pocos casos va unido el trabajo de compilar y editar textos científicos con el afán enciclopédico: un proyecto editorial que sobrepasa con razón los objetivos de la mayor parte de (...)
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  48. Benjamin M. Rottman, Jonathan F. Kominsky & Frank C. Keil (2014). Children Use Temporal Cues to Learn Causal Directionality. Cognitive Science 38 (3):489-513.score: 24.0
    The ability to learn the direction of causal relations is critical for understanding and acting in the world. We investigated how children learn causal directionality in situations in which the states of variables are temporally dependent (i.e., autocorrelated). In Experiment 1, children learned about causal direction by comparing the states of one variable before versus after an intervention on another variable. In Experiment 2, children reliably inferred causal directionality merely from observing how two variables change over time; they interpreted Y (...)
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  49. William C. Spohn (2003). Spirituality and Its Discontents: Practices in Jonathan Edwards's "Charity and Its Fruits". Journal of Religious Ethics 31 (2):253 - 276.score: 24.0
    The contemporary interest in spiritual experience has some theological and ethical ambiguity. To what extent does it reflect genuine engagement with the sacred, to what extent is it dabbling in experience without adequate interpretation or moral commitment? Jonathan Edwards faced similar challenges in his sermons on 1 Cor 13, "Charity and Its Fruits". Alasdair Maclntyre and Pierre Hadot have explored the constitutive role of practices in forming of virtues and transmitting a way of life. Their writings help show the (...)
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  50. Stefan Gandler (2003). ¿Por Qué El Ángel de la Historia Mira Hacia Atrás? Acerca de Las Tesis Sobre El Concepto de Historia de Walter Benjamín. Utopía y Praxis Latinoamericana 8 (20):7-39.score: 24.0
    El ángel de la historia, en las tesis de Walter Benjamin, mira hacia atrás por tres razones: Primero, porque epistemológicamente es inevitable y necesario mirar hacia atrás, o sea: el ángel no puede ver adelante y tiene que mirar hacia atrás para poder entender su entorno. Segundo, porque onto..
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