Search results for 'Maurice Demarty' (try it on Scholar)

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  1.  29
    Patrick Amar, Pascal Ballet, Georgia Barlovatz-Meimon, Arndt Benecke, Gilles Bernot, Yves Bouligand, Paul Bourguine, Franck Delaplace, Jean-Marc Delosme, Maurice Demarty, Itzhak Fishov, Jean Fourmentin-Guilbert, Joe Fralick, Jean-Louis Giavitto, Bernard Gleyse, Christophe Godin, Roberto Incitti, François Képès, Catherine Lange, Lois Le Sceller, Corinne Loutellier, Olivier Michel, Franck Molina, Chantal Monnier, René Natowicz, Vic Norris, Nicole Orange, Helene Pollard, Derek Raine, Camille Ripoll, Josette Rouviere-Yaniv, Milton Saier, Paul Soler, Pierre Tambourin, Michel Thellier, Philippe Tracqui, Dave Ussery, Jean-Claude Vincent, Jean-Pierre Vannier, Philippa Wiggins & Abdallah Zemirline (2002). Hyperstructures, Genome Analysis and I-Cells. Acta Biotheoretica 50 (4):357-373.
    New concepts may prove necessary to profit from the avalanche of sequence data on the genome, transcriptome, proteome and interactome and to relate this information to cell physiology. Here, we focus on the concept of large activity-based structures, or hyperstructures, in which a variety of types of molecules are brought together to perform a function. We review the evidence for the existence of hyperstructures responsible for the initiation of DNA replication, the sequestration of newly replicated origins of replication, cell division (...)
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  2. Maurice Hamington (2004). Embodied Care: Jane Addams, Maurice Merleau-Ponty, and Feminist Ethics. University of Illinois Press.
    Embodied Care is the first work to argue for the body's centrality to care ethics, doing so by analyzing our corporeality at the phenomenological level.
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  3.  52
    Stuart J. Murray & Dave Holmes (2013). Toward a Critical Ethical Reflexivity: Phenomenology and Language in Maurice Merleau‐Ponty. Bioethics 27 (6):341-347.
    Working within the tradition of continental philosophy, this article argues in favour of a phenomenological understanding of language as a crucial component of bioethical inquiry. The authors challenge the ‘commonsense’ view of language, in which thinking appears as prior to speaking, and speech the straightforward vehicle of pre-existing thoughts. Drawing on Maurice Merleau-Ponty's (1908–1961) phenomenology of language, the authors claim that thinking takes place in and through the spoken word, in and through embodied language. This view resituates bioethics as (...)
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  4.  27
    Riccardo Rinaldi (2013). La Morte E la Sua Immagine Nell'opera di Maurice Blanchot. Nóema 4 (4-1):145-155.
    Journalist, literary critic, novelist and essayist, Maurice Blanchot has always questioned the uncertain limit between philosophical and fictional languages. The purpose of this article is to underline his constant inquiry of the connection between his own writing activity and political participation, through which he managed to describe, theorize and realize a true dissolution of subject.
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  5.  4
    Frédéric Rognon (2007). Le sujet dans la religion kanak . Anthropologie et missiologie chez Maurice Leenhardt. Revue des Sciences Religieuses 81:249-261.
    Le missionnaire et ethnologue Maurice Leenhardt affirme que le sujet n’existe pas dans la culture kanak précoloniale de Nouvelle Calédonie, et que seule la conversion au christianisme en assure l’émergence. La faille méthodologique de cet auteur consiste à induire des carences cognitives à partir de faits linguistiques. En réalité, le statut de sujet n’est pas absent de l’univers kanak, mais ce sont ses modalités d’expression et d’assomption qui sont inédites pour un regard occidental.
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  6. Carolyn Bailey Gill (ed.) (1996). Maurice Blanchot: The Demand of Writing. Routledge.
    This timely collection of essays is the first to be written on the work of Maurice Blanchot in English. One of the finest writers of our time, Blanchot is a contemporary of Bataille and Levinas; his writing has influenced the likes of Derrida and Foucault. Eminent commentators featured here include: Simon Critchley, Paul Davies, Cristopher Fynsk, Rodolphe Gasche, Leslie Hill, Michael Holland, Jeffery Mehlman, Roger Laporte, Ian Maclachlan, Marie-Claire Ropars-Wuilleumier, Gillian Rose and Ann Smock. The essays consider the political (...)
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  7. Maurice Alexander Natanson & Steven Galt Crowell (1995). The Prism of the Self Philosophical Essays in Honor of Maurice Natanson.
     
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  8. Emily S. Lee (2008). Book Review of Dorothea Olkowski and Gail Weiss’s Feminist Interpretations of Maurice Merleau-Ponty. [REVIEW] American Philosophical Association Newsletter on Feminism and Philosophy 7 (2):24--26.
  9.  5
    Maurice Blanchot & Paula Wissing (1989). Thinking the Apocalypse: A Letter From Maurice Blanchot to Catherine David. Critical Inquiry 15 (2):475-480.
    I prefer to put this in a letter to you instead of writing an article that would lead one to believe that I have any authority to speak on the subject of what has, in a roundabout way, become the H. and H. affair . In other words, a cause of extreme seriousness, already discussed many times although certainly endless in nature, has been taken up by a storm of media attention, which has brought us to the lowest of passions, (...)
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  10. Gerald L. Bruns (1997). Maurice Blanchot the Refusal of Philosophy. Monograph Collection (Matt - Pseudo).
     
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  11. Maurice Dobb (2012). Collected Works of Maurice Dobb. Routledge.
    Maurice Dobb was the foremost Marxian economist of his generation in Britain. He was noted for his contributions to value theory, the theory of economic planning and the analysis of Soviet economic development. This set will re-issue 7 of his most important works.
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  12. Kevin Hart (2004). The Dark Gaze Maurice Blanchot and the Sacred. Monograph Collection (Matt - Pseudo).
  13. Kevin Hart & Geoffrey H. Hartman (2004). The Power of Contestation Perspectives on Maurice Blanchot. Monograph Collection (Matt - Pseudo).
  14. Hossein Moradi (2014). The Imagination: Distance and Relation in Maurice Blanchot and Ibn'Arabi. Journal for the Study of Religions and Ideologies 13 (38):57-77.
    Blanchot discusses two versions of imagination. The first version, as the copy of an object, is premeditated or provoked by the conscious process of the mind, whereas in the second version, of the image, a thing becomes a complete empty space outside human consciousness and finds the opportunity to shine itself in itself and for itself. The object never resembles anything but itself, the image of itself. This paper argues that with Blanchot, the human in confrontation with the thing in (...)
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  15. Anna-Teresa Tymieniecka & Shoichi Matsuba (1998). Immersing in the Concrete Maurice Merleau-Ponty in the Japanese Perspective.
     
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  16. Peter McPhee (1984). Reviews : Maurice Agulhon, Marianne Into Battle. Republican Imagery and Symbolism in France, 1789-1880 (Cambridge U.P., 1981), and The Republic in the Village, The People of the Var From the French Revolution to the Second Republic (Cambridge U.P., 1982). Both Published Jointly with the Maison des Sciences de l'Homme, Paris. [REVIEW] Thesis Eleven 8 (1):159-162.
    Reviews : Maurice Agulhon, Marianne into Battle. Republican Imagery and Symbolism in France, 1789-1880 , and The Republic in the Village, The People of the Var from the French Revolution to the Second Republic . Both published jointly with the Maison des Sciences de l'Homme, Paris.
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  17. Judith Wambacq (2011). Maurice Merleau-Ponty's Criticism of Bergson's Theory of Time Seen Through The Work of Gilles Deleuze. Studia Phaenomenologica 11 (1):309-325.
    In this article I examine the relation between the philosophies of Maurice Merleau-Ponty and Gilles Deleuze by looking at the way in which they refer to Henri Bergson’s time theory. Although Merleau-Ponty develops some fundamental Bergsonian insights on the nature of time, he presents himself as a critical reader of the latter. I will show that although Merleau-Ponty’s interpretation of Bergson differs fundamentally from Deleuze’s interpretation, Merleau-Ponty’s “corrections” of Bergson’s theory fit Deleuze’s reading of Bergson very well. This indicates (...)
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  18.  16
    Stefano Bigliardi (2011). Snakes From Staves? Science, Scriptures, and the Supernatural in Maurice Bucaille. Zygon 46 (4):793-805.
    Abstract The aim of this paper is to attain a philosophical evaluation of the ideas of the French author Maurice Bucaille. Bucaille formulated an influential discourse regarding the divinity of the Qur’an, which he tried to demonstrate through a comparison of some of its verses with what he defined as scientific data. With his works, which encompass a criticism of the Bible and a defense of creationism, Bucaille furthered the idea that Islam is in harmony with natural sciences, and (...)
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  19.  46
    Patricio Agustín Perkins (2010). La temporalidad como estructura de L'Action (1893) de Maurice Blondel. Tópicos 19:65-81.
    El trabajo analiza la estructura de L'Action (1893) del filósofo francés Maurice Blondel en tres niveles diferentes según el modelo de la configuración triádica de la temporalidad. El primer nivel está implícito en la analítica de la acción llevada a cabo en la Introduction a la obra; el segundo nivel se identifica con el análisis de la pasividad del primer momento de la cuarta parte; el tercer nivel abarca la obra considerada en su globalidad, extendiéndose a la problemática del (...)
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  20.  90
    Maurice Merleau-Ponty (2004). Maurice Merleau-Ponty: Basic Writings. Routledge.
    Merleau-Ponty was a pivotal figure in twentieth century French philosophy. He was responsible for bringing the phenomenological methods of the German philosophers, Husserl and Heidegger, to France and instigated a new wave of interest in this approach. His influence extended well beyond the boundaries of philosophy and can be seen in theories of politics, art and language. This is the first volume to bring together a comprehensive selection of Merleau-Ponty's writing and presents a cross-section of his work which shows the (...)
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  21.  19
    Manuel R. Vargas (2015). On Maurice Mandelbaum’s “Determinism and Moral Responsibility”. Ethics 125 (3):854-856,.
    It is sometimes instructive to reflect on a problem as it appeared before our current philosophical presumptions became ingrained. In this context, Maurice Mandelbaum’s “Determinism and Moral Responsibility” is of particular interest. Published in 1960, it appeared only a few years before the wave of work that gave us much of our contemporary understanding of moral responsibility, free will, and determinism. Mandelbaum’s account repays reconsideration. Mandelbaum argues that (1) there is an underappreciated threat to “determinist” or compatibilist accounts of (...)
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  22.  1
    Diego Luiz Warmling (2016). O corpo E as três dimensões da sexualidade na fenomenologia da percepção de Maurice Merleau-ponty. Cadernos Do Pet Filosofia 7 (13):53-73.
    Dos estudos que Maurice Merleau-Ponty dedica à noção de corpo, este artigo versa sobre os modos como a questão da sexualidade pode ser compreendida. Com efeito, dentro desta perspectiva, o corpo não se confunde com aquilo que se pode pensar dela a partir de uma perspectiva tanto objetivista quanto subjetivista, mas diz respeito à nossa forma ampla de inserção no mundo da vida. Na junção entre natureza e liberdade, o corpo não é da ordem do “eu penso”, mas do (...)
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  23.  78
    Jack Reynolds, Maurice Merleau-Ponty. Internet Encyclopedia of Philosophy.
    Maurice Merleau-Ponty’s work is commonly associated with the philosophical movement called existentialism and its intention to begin with an analysis of the concrete experiences, perceptions, and difficulties, of human existence. However, he never propounded quite the same extreme accounts of radical freedom, being-towards-death, anguished responsibility, and conflicting relations with others, for which existentialism became both famous and notorious in the 1940s and 1950s. Perhaps because of this, he did not initially receive the same amount of attention as his French (...)
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  24.  52
    Maureen Connolly & Anna Lathrop (1997). Maurice Merleau-Ponty and Rudolf Laban -- An Interactive Appropriation of Parallels and Resonances. Human Studies 20 (1):27-45.
    In this paper, we propose an examination of the shared connections between the French philosopher, Maurice Merleau-Ponty and the Austro-Hungarian movement theorist, Rudolf Laban.In many ways Merleau-Ponty''s philosophy demonstrates a synthesis of the best in existen-tialism and phenomenology. In like manner, Rudolf Laban was a synthesizer of experiences and theories of movement.
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  25. Maurice Merleau-Ponty (1974). Phenomenology, Language and Sociology: Selected Essays of Maurice Merleau-Ponty. Heinemann Educational.
     
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  26.  15
    Eguzki Urteaga (2011). El pensamiento de Maurice Halbwachs. Anales Del Seminario de Historia de la Filosofía 28:253-274.
    great figure of the French sociology of the first half in the 20th century, Maurice Halbwachs has realized a work of a great richness, which goes from the study of the social morphology to that of the collective psychology and which analyse matters such as consumption, social classes, memory of the social groups, suicide, urban life, religion or demography. It consists also in numerous methodological writings dedicated to the quantification in social sciences and reveals to the French public a (...)
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  27.  27
    Richard L. Lanigan (1991). Speaking and Semiology: Maurice Merleau-Ponty's Phenomenological Theory of Existential Communication. Mouton De Gruyter.
    KEY TO FOOTNOTE ABBREVIATIONS MM-P. Structure Phenomenology Sense Praise Signs Visible Themes Humanism Primacy Maurice Merleau-Ponty The Structure of ...
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  28.  13
    Carlos Andrés Gómez Rodas & Jorge Iván Álvarez Gómez (2013). Hacia una filosofía “practicante”. La acción en las obras menores de Maurice Blondel y su aporte al pensamiento contemporáneo. Escritos 21 (46):111-143.
    Después de la publicación de su tesis doctoral titulada La acción (1893), el filósofo francés Maurice Blondel escribió algunas obras en las que trató asuntos de enorme importancia, tanto en el campo filosófico como teológico, que desarrollaron las temáticas centrales de La acción, obra que a finales del siglo XIX generó tanto revuelo en el ambiente filosófico francés. Con la conciencia de su actualidad y su inmenso valor para una perspectiva novedosa de la metafísica y el diálogo fe-razón, se (...)
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  29.  26
    Maurice Merleau-Ponty (1962). Un inédit de Maurice Merleau-Ponty. Revue de Métaphysique et de Morale 67 (4):401 - 409.
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  30.  7
    Marina Garcés (2013). El “Comunismo de Pensamiento” de Maurice Blanchot. Una Lectura Desde Sus Escritos Políticos. Isegoría 49:567-581.
    Este trabajo propone una lectura de la filosofía de la comunidad de Maurice Blanchot a partir de sus Escritos políticos. La tensión entre los documentos vivos (octavillas, cartas, proyectos) redactados por Blanchot sobre todo en los “mayos” del 58 y del 68 y la elaboración filosófica de la noción de comunidad ya en el 83, arrojan nueva luz sobre la necesidad y los términos de una actualización de la exigencia comunista. La hipótesis de este trabajo es que el concepto (...)
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  31.  11
    Patricia Nguyen (2008). Comment repenser la « légitimité » de la « philosophie chinoise » dans la perspective ouverte par Maurice Blondel. Proceedings of the Xxii World Congress of Philosophy 29:183-195.
    Le problème de la « légitimité » de la philosophie chinoise est lié à celui de la conception occidentale de la « philosophie » qui est apparue à l’époque moderne, et qui privilégie la forme spéculative de la pensée au détriment de l’autre, plus concrète et pratique, dans laquelle se reconnaissent les tendances spécifiques de la tradition chinoise. Selon les critères occidentaux, la « pensée » chinoise ne peut se voir accorder le statut de « philosophie ». Or, dès 1898, (...) Blondel (1861-1949) a dénoncé comme « illégitime » une philosophie exclusivement spéculative et conceptuelle ; il a remis en cause la « suffisance » d’une philosophie privilégiant indûment la pensée discursive, en même temps qu’il a montré la nécessité d’un recours à l’autre forme de pensée, celle qui est liée à la pratique, à la vie. Dans cette perspective, la philosophie occidentale, pas plus que la philosophie chinoise, ne « se suffit » à elle-même ; c’est unenécessité pour toutes deux de se compléter par leur « opposition » même, dans un dialogue authentique. La « philosophie intégrale », encore à venir, devra faire une part égale aux deux « aspectséléments » de la pensée, que Blondel qualifie de « noétique » et de « pneumatique ». (shrink)
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  32.  6
    Maurice R. Holloway (1964). "Being and God," by George P. Klubertanz, S.J., and Maurice Holloway, S.J. Modern Schoolman 41 (3):298-298.
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  33.  15
    Carlos Andrés Gómez Rodas & Jorge Iván Álvarez Gómez (2013). Hacia una filosofía “practicante”. La acción en las obras menores de Maurice Blondel y su aporte al pensamiento contemporáneo. Escritos 21 (46):111-143.
    Después de la publicación de su tesis doctoral titulada La acción (1893), el filósofo francés Maurice Blondel escribió algunas obras en las que trató asuntos de enorme importancia, tanto en el campo filosófico como teológico, que desarrollaron las temáticas centrales de La acción, obra que a finales del siglo XIX generó tanto revuelo en el ambiente filosófico francés. Con la conciencia de su actualidad y su inmenso valor para una perspectiva novedosa de la metafísica y el diálogo fe-razón, se (...)
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  34.  10
    Maurice R. Holloway (1963). "In Praise of Philosophy," by Maurice Merleau-Ponty, Trans. John Wild and James M. Edie. Modern Schoolman 41 (1):105-105.
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  35.  10
    D. Olkowski (2006). Maurice Merleau-Ponty: Intertwining and Objectification. Phaenex 1 (1):113-139.
    PhaenEx, Vol 1, No 1 (2006) Maurice Merleau-Ponty: Intertwining and Objectification Dorothea OlkowskiIn chapter four of The Visible and the Invisible, titled ``The Intertwining -- The Chiasm,'' Merleau-Ponty considers the relation between the body as sensible, which is to say ``objective,'' and the body as sentient, that is, as ``phenomenal'' body. He makes this inquiry in the context of interrogating the access of such a sensible-sentient or objective-phenomenal body to Being. ``Objectivity'' and the objective body, as Merleau-Ponty defines it (...)
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  36.  25
    Maurice Lagueux (1966). Le Visible Et l'Invisible Par Maurice Merleau-Ponty. Gallimard, Paris 1964. Présentation Et Postface de Claude Lefort. [REVIEW] Dialogue 5 (3):443-446.
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  37.  5
    Maurice Baring (2005). Maurice Baring's Dead Letters. The Chesterton Review 31 (1/2):222-226.
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  38.  23
    Susan Kozel (1996). The Diabolical Strategy of Mimesis: Luce Irigaray's Reading of Maurice Merleau-Ponty. Hypatia 11 (3):114-129.
    In this essay I explore the dynamic between Luce Irigaray and Maurice Merleau-Ponty as it unfolds in An Ethics of Sexual Difference (1993). Irigaray's strategy of mimesis is a powerful feminist tool, both philosophically and politically. Regarding textual engagement as analogous for relations between self and other beyond the text, I deliver a cautionary message: mimetic strategy is powerful but runs the risk of silencing the voice of the other.
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  39.  11
    Dale Jacquette (2014). Maurice A. Finocchiaro: Meta-Argumentation: An Approach to Logic and Argumentation Theory. [REVIEW] Argumentation 28 (2):221-230.
    Among theorists of all kinds, those generally engaged at some level of their work in a dialectical enterprise, and certainly in argumentation theory, much argument concerns, is about or directed toward, other arguments. Arguments about arguments, meta-arguments, including all of the rational inferential underpinnings of argumentation theory, are in several ways and for several reasons worth distinguishing from arguments about things other than arguments, such as the causes of WWI or the periodicity of the tides.Maurice A. Finocchiaro in this (...)
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  40.  8
    Maurice R. Holloway (1964). "Philosophy of the Social Sciences: A Reader," Ed. Maurice Natanson. Modern Schoolman 42 (1):122-123.
  41.  7
    Jorge Iván Álvarez Gómez (2010). La “metafísica de la caridad” en Maurice Blondel (1861-1949). Escritos 18 (41):364-388.
    Maurice Blondel, conocido como el autor de L’Action (1893) ha ejercido una gran influencia en el horizonte de la filosofía moderna. Es así como, desde una fenomenología integral y una hermenéutica de la vida, se puede establecer una “metafísica de la caridad” la cual me propongo someter a consideración. Desde la acción, esta metafísica viene caracterizada con estas palabras: “el ser es amor, por tanto, si no se ama no se conoce nada”. Para Blondel el ser es un evento, (...)
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  42.  14
    Jeffrey L. Kosky (2005). The Blessings of a Friendship: Maurice Blanchot and Levinas Studies. Levinas Studies 1:157-171.
    Levinas scholarship in English has come a long way since his major philosophical works were translated some 35 years ago. Almost all the writings appear in English, and it is not a great exaggeration to say that the major theses have been explained and the major problems exposed. The task now is to make this seeming point of arrival into a new beginning. For students interested in exploring new directions in Levinas studies, a reading of Maurice Blanchot could prove (...)
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  43.  3
    Christopher Lloyd (1989). Realism and Structurism in Historical Theory: A Discussion of the Thought of Maurice Mandelbaum. History and Theory 28 (3):296-325.
    The late Maurice Mandelbaum was one of the most consistent and determined defenders of philosophical and social realism and of what he called "methodological institutionalism." This can be seen as containing a theory of human agency and a theory of how the social world comes to be institutionally structured, or what can be called a "structurist" theory. Mandelbaurn has argued for the irreducibility of social concepts and the necessity of scientific social laws for social and historical explanation. Purpose and (...)
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  44.  17
    D. D. Raphael (1994). Maurice Cranston. Utilitas 6 (1):1.
    Professor Maurice Cranston, who died suddenly on 5 November 1993, was a man of many talents. Pre-eminent as a biographer of Locke and Rousseau, he was also distinguished for his own contribution to political philosophy and for his capacity to expound the political thought of others in clear, simple language. He did this with great success not only in the lecture room but also in numerous broadcast talks and discussions, notably on the Third Programme of the BBC. In his (...)
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  45.  6
    Francisco Guerrero Miranda (2010). Maurice Blanchot:Pensar a comunidade. Philósophos - Revista de Filosofia 3 (1):3-10.
    O artículo constitui uma tentativa de reconstrução da noção de comunidade a partir da literatura na obra de Maurice Blanchot.A comunidade apresenta-se como uma forma original e inovadora de relação social.
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  46.  6
    Carlos Andrés Gómez Rodas & Álvarez Gómez (2013). Hacia una filosofía “practicante”. La acción en las obras menores de Maurice Blondel y su aporte al pensamiento contemporáneo. Escritos 21 (46):111-143.
    Después de la publicación de su tesis doctoral titulada La acción (1893), el filósofo francés Maurice Blondel escribió algunas obras en las que trató asuntos de enorme importancia, tanto en el campo filosófico como teológico, que desarrollaron las temáticas centrales de La acción, obra que a finales del siglo XIX generó tanto revuelo en el ambiente filosófico francés. Con la conciencia de su actualidad y su inmenso valor para una perspectiva novedosa de la metafísica y el diálogo fe-razón, se (...)
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  47. Michel Foucault & Maurice Blanchot (1987). Foucault / Blanchot: Maurice Blanchot: The Thought From Outside and Michel Foucault as I Imagine Him. Zone Books.
     
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  48.  17
    Steven Crowell (2005). "Phenomenology is the Poetic Essence of Philosophy": Maurice Natanson on the Rule of Metaphor. Research in Phenomenology 35 (1):270-289.
    Taking Maurice Natanson's posthumously published book, The Erotic Bird: Phenomenology in Literature, as its point of departure, the essay argues that "fictive reality" is the specific content of transcendental-phenomenological reflection. Elaborating this concept allows us to see how phenomenological concepts such as constitution, horizon, and the "transcendental" have a tropological, rather than a psychological, meaning. Specifically, the article considers the metonymical structure of reality's "spatial horizon" and the metaphorical structure of reality's "temporal horizon." This latter is demonstrated on Natanson's (...)
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  49.  5
    Maurice R. Holloway (1964). "Being and God," by George P. Klubertanz, S.J., and Maurice Holloway, S.J. Modern Schoolman 41 (3):298-298.
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    Maurice Blondel (1938). Allocution de M. Maurice Blondel. Les Etudes Philosophiques 12 (1/2):3 - 9.
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