Search results for 'Marina Glazova' (try it on Scholar)

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  1. Marina Glazova (1984). Mandel'štam and Dante: Thedivine Comedy in Mandel'štam's Poetry of the 1930s. Studies in East European Thought 28 (4):281-335.score: 240.0
    Osip Mandel''tam (1891–1938?) belongs among the greatest Russian poets of the twentieth century. During the thirties, when he led a tragic existence and felt a premonition of his inevitable violent death, Mandel''tam saw in Dante not only the greatest poet, but also his own superior teacher, and his poems of that period contain a tormented meditation on the masterpiece of Dante''s genius — theDivine Comedy.Epic poetry of Dante, Homer, Virgil and others was possible because the inner world of each poet (...)
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  2. Marina Glazova (1988). The Artist as Transgressor in Mandel'štam's Poetry. Studies in East European Thought 36 (1-2):1-61.score: 240.0
    In Mandel'tam's writing, artistic creativity is described as based on the indispensable yet contradictory modes of compliance and deviation. The artist, by his artistic nature, must be an obedient disciple to the tradition that inspires him, and, at the same time, a violator who renders what inspires him in an individual form. Thus, art implies iterability through novelty. In the totalitarian state, this double nature of art acquires a sinister context and brings the artist to an unavoidable conflict with the (...)
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  3. José Antonio Marina (2007). Las Arquitecturas Del Deseo: Una Investigación Sobre Los Placeres Del Espíritu. Editorial Anagrama.score: 60.0
    José Antonio Marina –reincidiendo en su condición de detective cultural– se enfrenta en este libro a un nuevo caso. Durante milenios, la humanidad ha desconfiado de la fuerza del deseo. La sociedad opulenta en que vivimos altera esa tradición. Tiene que estimular constantemente los deseos para sobrevivir. Antes, la economía estaba dirigida por la demanda. Producía lo que era necesario. Ahora se rige por la oferta: crea en el público la necesidad de lo producido. Padecemos así un ansia inacabable, (...)
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  4. Jacqueline Mariña (2008). Transformation of the Self in the Thought of Schleiermacher. OUP Oxford.score: 60.0
    Often referred to as the father of modern theology, F.D.E. Schleiermacher occasioned a revolution in theology having a decisive impact on all subsequent theology. In this original study, Jacqueline Mariña argues that Schleiermachers philosophical ethics constitutes a completely original project, and is arguably his most important achievement. -/- Mariña examines Schleiermachers claim that the self relates to the whence of all that is through the ground of self-consciousness, and shows how this understanding allowed him to develop a philosophical system integrally (...)
     
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  5. Jacqueline Mariña (2008). Friedrich Schleiermacher and Rudolf Otto. In John Corrigan (ed.), The Oxford Handbook of Religion and Emotion. Oxford.score: 30.0
    Two names often grouped together in the study of religion are Friedrich Schleiermacher (1768–1884) and Rudolf Otto (1869–1937). Central to their understanding of religion is the idea that religious experience, characterized in terms of feeling, lies at the heart of all genuine religion. In his book On Religion, Schleiermacher speaks of religion as a “sense and taste for the Infinite.” In The Christian Faith, Schleiermacher grounds religion in the immediate self-consciousness and the “feeling of absolute dependence.” Influenced by Schleiermacher, Otto (...)
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  6. Jacqueline Mariña (1998). Kant's Derivation of the Formula of the Categorical Imperative: How to Get It Right. Kant-Studien 89 (2):167-178.score: 30.0
    This paper explores the charge by Bruce Aune and Allen Wood that a gap exists in Kant's derivation of the Categorical Imperative. I show that properly understood, no such gap exists, and that the deduction of the Categorical Imperative is successful as it stands.
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  7. Jacqueline Mariña & West Lafayette (2000). Making Sense of Kant's Highest Good. Kant-Studien 91 (3):329-355.score: 30.0
    This paper explores Kant's concept of the highest good and the postulate of the existence of God arising from it. Kant has two concepts of the highest good standing in tension with one another, an immanent and a transcendent one. I provide a systematic exposition of the constituents of both variants and show how Kant’s arguments are prone to confusion through a conflation of both concepts. I argue that once these confusions are sorted out Kant’s claim regarding the need to (...)
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  8. Jacqueline Mariña (1997). Kant on Grace: A Reply to His Critics. Religious Studies 33 (4):379-400.score: 30.0
    Against those who dismiss Kant's project in the "Religion" because it provides a Pelagian understanding of salvation, this paper offers an analysis of the deep structure of Kant's views on divine justice and grace showing them not to conflict with an authentically Christian understanding of these concepts. The first part of the paper argues that Kant's analysis of these concepts helps us to understand the necessary conditions of the Christian understanding of grace: unfolding them uncovers intrinsic relations holding between God's (...)
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  9. Jacqueline Mariña (2005). Christology and Anthropology in Friedrich Schleiermacher. In , The Cambridge Companion to Friedrich Schleiermacher.score: 30.0
    In my chapter "Christology and Anthropology in Friedrich Schleiermacher,” I discuss Schleiermacher's understanding of both the person and work of Christ. Schleiermacher's dialogue with the orthodox Christological tradition preceding him, as well as his understanding of the work of Christ, is founded on a critical analysis of the fundamental person-forming experience of being in relation to Christ and the community founded by him. I provide an analysis of Schleiermacher's discussion of the difficulties surrounding the use of the word "nature" in (...)
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  10. Jacqueline Mariña (2004). Schleiermacher on the Outpourings of the Inner Fire: Experiential Expressivism and Religious Pluralism. Religious Studies 40 (2):125-143.score: 30.0
    Both in the Speeches and in The Christian Faith Schleiermacher offers a comprehensive theory of the nature of religion, grounding it in experience. In the Speeches Schleiermacher grounds religion in an original unity of consciousness that precedes the subject–object dichotomy; in The Christian Faith the feeling of absolute dependence is grounded in the immediate self-consciousness. I argue that Schleiermacher's theory offers a generally coherent account of how it is possible that differing religious traditions are all based on the same experience (...)
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  11. Jacqueline Mariña (1999). Schleiermacher on the Philosopher’s Stone: The Shaping of Schleiermacher’s Early Ethics by the Kantian Legacy. Journal of Religion 79 (2):193-215.score: 30.0
    This article explores the early Schleiermacher's attempts to deal with difficult philosophical problems arising from Kant's ethics, specifically Kant's notion of transcendental freedom. How do we connect a transcendentally free act with the nature of the subject? Insofar as the act is transcendentally free, it cannot be understood in terms of causes, and this means that it cannot be connected with the previous state of the individual before he or she engaged in the act. I work through Schleiermacher's grappling with (...)
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  12. Jacqueline Mariña (2011). Transcendental Arguments for Personal Identity in Kant's Transcendental Deduction. Philo 14 (2):109-136.score: 30.0
    One of the principle aims of the B version of Kant’s transcendental deduction is to show how it is possible that the same “I think” can accompany all of my representations, which is a transcendental condition of the possibility of judgment. Contra interpreters such as A. Brook, I show that this “I think” is an a priori (reflected) self-consciousness; contra P. Keller, I show that this a priori self-consciousness is first and foremost a consciousness of one’s personal identity from a (...)
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  13. Jacqueline Mariña (2012). Theism in 19th and 20th Century Intellectual Life. In Charles Taliaferro, Victoria Harrison & Stewart Goetz (eds.), Routledge Companion to Theism. Routledge.score: 30.0
    This chapter traces how theism was developed by leading 19th and 20th century figures (Schleiermacher, Hegel, Kierkegaard, Nietzsche, Rahner, and Tillich) responding to Kant’s Copernican revolution in philosophy. Part one deals with the ontological nature of subjectivity itself and what it reveals about the conditions of the possibility of a subject’s relation to the Absolute. Part two explores the role of subjectivity and interiority in the individual’s relation to God, and part three takes a look at the theme of the (...)
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  14. Jacqueline Mariña & Franklin Mason (2001). Aristotle as A-Theorist: Overcoming the Myth of Passage. Journal of the History of Philosophy 39 (2):169-192.score: 30.0
    Debate about the nature of time has been dominated by discussion of two issues: the reality of absolute time and the reality of A-series. We argue that Aristotle adopts a form of the A-theory entailing a denial of the reality of absolute time. Furthermore, Aristotle's denial of absolute time is linked to a denial of the reality of pure temporal becoming, namely, the idea that the now moves through a fixed continuum along which events are arranged in chronological order. We (...)
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  15. Jacqueline Mariña (2010). Schleiermacher, Realism, and Epistemic Modesty: A Reply to My Critics. In Brent Sockness & Wilhelm Gräb (eds.), Schleiermacher, the Study of Religion, and the Future of Theology. de Gruyter.score: 30.0
    This paper explores two themes—Schleiermacher’s realism and his perspectivalism—and their significance for a theory of religion. I show that Schleiermacher's theory offers an account of human subjectivity and epistemological modesty that at the same time allows us to affirm the reality of the Absolute.
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  16. José Antonio Marina (2000). Genealogy of Morality and Law. Ethical Theory and Moral Practice 3 (3):303-325.score: 30.0
    In order to clarify the relationship between morality and law, it is necessary to define both concepts precisely. Cultural realities refer to concepts which are more specifically defined if we focus towards the genealogy of those realities, that is to say, their motivation, function and aim. Should we start from legal anthropology, comparative law and history of law, law arises as a social technique which coactively imposes ways of solving conflicts, protecting fundamental values for a society's co-existence. Values subject to (...)
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  17. Jacqueline Mariña (2007). All or Nothing: Systematicity, Transcendental Arguments, and Skepticism in German Idealism by Paul W. Franks. [REVIEW] Zeitschrift für Neuere Theologiegeschichte/Journal for the History of Modern Theology 14 (1):145-149.score: 30.0
  18. Jacqueline Marina (2000). Transformation and Personal Identity In Kant. Faith and Philosophy 17 (4):479-497.score: 30.0
    In this paper I explore how Kant’s development of the idea of the disposition in the Religion copes with problems implied by Kant’s idea of transcendental freedom. Since transcendental freedom implies the power of absolutely beginning a state, and therefore of absolutely beginning a series of the consequences of that state, a transcendentally free act is divorced from the preceding state of an agent, and would thus seem to be divorced from the agent’s character as well. The paper is divided (...)
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  19. Jacqueline Mariña (2010). Holiness. In Charles Taliaferro, Paul Draper & Phil Quinn (eds.), A Companion to the Philosophy of Religion. Wiley-Blackwell.score: 30.0
    This essay analyzes the category of “the holy” as developed by Rudolf Otto, examining his division of the holy into rational and non-rational elements. While rational elements of the holy are closely tied to ethics, another aspect of the holy can only be apprehended through sui generis feelings irreducible to other mental states. But how do non-rational elements relate to rational, ethical categories? I trace the distinction between rational and non-rational elements in Otto’s analysis to Kant’s two faculty psychology: the (...)
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  20. Jacqueline Mariña (2004). On Some Presumed Gaps in Kant's Refutation of Idealism. In Udo Rameil (ed.), Metaphysik und Kritik. Walter de Gruyter.score: 30.0
    Kant’s aim in the Refutation of Idealism is to show that the temporal determination of inner experience presupposes outer experience. Commentators have rightly noted the extraordinarily compressed character of Kant's argument, and numerous gaps in the argument have been pointed out. In this paper I focus on two of these gaps and provide a reconstruction of Kant's argument that closes them.
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  21. Jacqueline Mariña (2001). The Religious Significance of Kant's Ethics. American Catholic Philosophical Quarterly 75 (2):179-200.score: 30.0
    In this paper I argue that an in-depth investigation into Kant’s categorical imperative reveals profound and surprising insights into the nature of persons and what specifically about them equips them for religious life. I examine the CI both in the context of the relation to God and to others and in so doing assess the implications of Kantian moral theory on theology’s understanding of the first and second great commandments. The first part of the paper explores what Kantian moral requirements (...)
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  22. Jacqueline Mariña (2007). Review: Guyer (Ed.), The Cambridge Companion to Kant and Modern Philosophy. [REVIEW] Notre Dame Philosophical Reviews 2007 (2).score: 30.0
  23. Jacqueline Mariña (2011). Is God a Delusion? A Reply to Religion's Cultured Despisers. Faith and Philosophy 28 (4):464-468.score: 30.0
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  24. Jacqueline Mariña (2011). Kants Vorsehungskonzept auf dem Hintergrund der Deutschen Schulphilosophie und-theologie (Brill's Studies in Intellectual History, vol. 149). By Ulrich Lehner. Heythrop Journal 52 (1):148-149.score: 30.0
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  25. Jacqueline Marina (2000). Review: Collins, Possible Experience: Understanding Kant's Critique of Pure Reason. [REVIEW] Journal of the History of Philosophy 38 (1):130-131.score: 30.0
  26. Jacqueline Mariña (1998). The Theological and Philosophical Significance of the Markan Account of Miracles. Faith and Philosophy 15 (3):298-323.score: 30.0
    This paper combines both an exegetical and philosophical approach to the treatment of miracles in the Markan gospel. Using key insights developed by biblical scholars bearing on the problem of Mark’s treatment of miracles as a basis, I conclude that for the author of Mark, miracles are effects, and as such, signs and symbols of what occurs in the moral and spiritual order. I argue that Mark connects miracles with faith in Jesus, a faith qualified through a grasp of the (...)
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  27. Jacqueline Mariña (2012). Kant, Religion, and Politics. [REVIEW] Notre Dame Philosophical Reviews.score: 30.0
    A review of James Di Censo's book on Kant, religion, and politics.
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  28. Jacqueline Mariña (1993). The Role of Limits in Aristotle's Concept of Place. Southern Journal of Philosophy 31 (2):205-216.score: 30.0
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  29. Jacqueline Mariña (2013). Kant and Theology at the Boundaries of Reason. By Chris L. Firestone. Pp. 194, Ashgate, 2009, $84.88. [REVIEW] Heythrop Journal 54 (2):332-333.score: 30.0
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  30. M. Duque & Luz Marina (2012). Libro reseñado: José Félix de Restrepo 1760-1832. Nuestro filósofo Ilustrado. Autor: Daniel Herrera Restrepo. Estudios de Filosofía 29:100-106.score: 30.0
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  31. Areli Marina (2010). Alick M. McLean, Prato: Architecture, Piety, and Political Identity in a Tuscan City-State. New Haven, Conn., and London: Yale University Press, 2008. Pp. Xiv, 250 Plus Separate “Illustration Credits”; Black-and-White Frontispiece, Many Black-and-White and Color Figures, and Maps. $65. [REVIEW] Speculum 85 (2):435-436.score: 30.0
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  32. José Antonio Marina (1967). Fenomenología crítica y teoría de la evidencia en Husserl. Logos 2:7-46.score: 30.0
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  33. José Antonio Marina (2012). José María Artola OP:" In memoriam". Estudios Filosóficos 61 (178):563.score: 30.0
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  34. Areli Marina (2009). Pierre-Yves Le Pogam, De la “Cité de Dieu” au “Palais du Pape”: Les Résidences Pontificates Dans la Seconde Moitié du XIIIe Siècle (1254–1304). (Bibliothèque des Écoles Françaises d'Athènes Et de Rome, 326.) Rome: École Française de Rome, 2005. Pp. V, 813; 318 Black-and-White and Color Figures. [REVIEW] Speculum 84 (1):178-179.score: 30.0
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  35. Juan F. Marina & José J. Bauermeister (1974). Socially Facilitated Extinction of a Conditioned Avoidance Response. Bulletin of the Psychonomic Society 3 (3):161-163.score: 30.0
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  36. Barbara M. Carranti, Rev Msgr Neal Quartier, Christopher P. Morley & S. J. Marina (2010). Inner-City Healthcare and Higher Education. Journal of Catholic Social Thought 7 (1):115-130.score: 30.0
  37. J. Marina & Ramiro Ceballos (2008). Díaz, Jorge Aurelio Reseña de" Descartes Vivo: Ejercicios de Hermenéutica Cartesiana" de Moreno, JC, Ideas y Valores. Revista Colombiana de Filosofía, Vol. 57, Núm. 137, Agosto, 2008, Pp. 158-161 Universidad Nacional de Colombia. [REVIEW] Ideas y Valores. Revista Colombiana de Filosofía 57 (137):158-161.score: 30.0
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  38. Jacqueline Marina (2005). Introduction. In Jacqueline Mariña (ed.), The Cambridge Companion to Friedrich Schleiermacher. Cambridge.score: 30.0
    This is my introduction as editor to The Cambridge Companion to Schleiermacher.
     
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  39. Jacqueline Mariña (2001). Kant and the Problem of God, Gordon E. Michalson. [REVIEW] Modern Theology 17 (3):395-397.score: 30.0
  40. Marotta Marina (1997). L'obiettivo Di Meinong Fra Proposizione E Stati Di Cose. Discipline Filosofiche 7:211-237.score: 30.0
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  41. Areli Marina (2010). Magnificent Architecture in Late Medieval Italy. In C. Stephen Jaeger (ed.), Magnificence and the Sublime in Medieval Aesthetics: Art, Architecture, Literature, Music. Palgrave Macmillan.score: 30.0
     
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  42. Jacqueline Marina & Franklin Mason (2001). Malebranche's Distinction Between General and Particular Volitions, Andrew Pessin. Journal of the History of Philosophy 39 (2).score: 30.0
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  43. Jacqueline Mariña (2012). Metaphysical Realism and Epistemological Modesty in Schleiermacher’s Method. In Chris L. Firestone & Nathan A. Jacobs (eds.), The Persistence of the Sacred in Modern Thought. Notre Dame University Press.score: 30.0
  44. Jacqueline Marina (1998). Religion in the Public Square: The Place of Religious Convictions in Political Debate. Teaching Philosophy 21 (3):289-293.score: 30.0
  45. Jacqueline Mariña (2007). Schleirmacher and Otto. In John Corrigan (ed.), The Oxford Handbook of Religion and Emotion. Oup Usa.score: 30.0
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  46. Jacqueline Mariña (1996). Schleiermacher's Christology Revisited: A Reply to His Critics. Scottish Journal of Theology 49 (2):177-200.score: 30.0
  47. M. Marina (1957). Spain Today. Thought 32 (3):367-388.score: 30.0
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  48. Jacqueline Mariña (ed.) (2005). The Cambridge Companion to Friedrich Schleiermacher. Cambridge University Press.score: 30.0
    Known as the 'Father of modern theology' Friedrich Schleiermacher is without a doubt one of the most important theologians in the history of Christianity. Not only relevant to theology, he also made significant contributions in areas of philosophy such as hermeneutics, ethics, philosophy of religion, and the study of Plato, and he was ahead of his time in espousing a kind of pro to-feminism. Divided into three parts, this Companion deals first with elements of Schleiermacher's philosophy, such as metaphysics, epistemology (...)
     
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