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

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  1. Fabien Perrin, Caroline Schnakers, Manuel Schabus, Christian Degueldre, Serge Goldman, Serge Brédart, Marie-Elisabeth E. Faymonville, Maurice Lamy, Gustave Moonen, André Luxen, Pierre Maquet & Steven Laureys (2006). Brain Response to One's Own Name in Vegetative State, Minimally Conscious State, and Locked-in Syndrome. Archives of Neurology 63 (4):562-569.score: 240.0
  2. Jean-Maurice Lamy (1969). Readings in Russian Philosophical Thought. Par Louis Shein. Mouton & Co. N.V., Publishers, The Hague, 1968. 293 Pages. [REVIEW] Dialogue 8 (02):330-332.score: 240.0
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  3. Jean-Maurice Lamy (1972). A Propos d'Un Essai Sur le Jeune Marx. Dialogue 11 (03):420-431.score: 240.0
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  4. Jean-Maurice Lamy (1967). Leçons de Philosophie. 2 vol. Par Raymond Balmès. Paris, Éditions de l'École, 1652 pages. Dialogue 5 (04):668-669.score: 240.0
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  5. Jean-Maurice Lamy (1967). Dictionnaire de la Philosophie. « Les dictionnaires de l'homme du XXe siècle ». Paris, Librairie Larousse, 1964. 320 pages. [REVIEW] Dialogue 5 (04):669-671.score: 240.0
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  6. Jean-Maurice Lamy (1967). L'Enseignement de la Philosophie. Publications pédagogiques (monographies, études et recueils). Paris, Institut Pédagogique National, viii-149 pages. Dialogue 5 (04):666-667.score: 240.0
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  7. Frederick Denison Maurice (1859/1975). What is Revelation?: A Series of Sermons on the Epiphany, to Which Are Added Letters to a Student of Theology on the Bampton Lectures of Mr. Mansel. Ams Press.score: 30.0
     
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  8. Stuart J. Murray & Dave Holmes (2013). Toward a Critical Ethical Reflexivity: Phenomenology and Language in Maurice Merleau‐Ponty. Bioethics 27 (6):341-347.score: 24.0
    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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  9. Riccardo Rinaldi (2013). La Morte E la Sua Immagine Nell'opera di Maurice Blanchot. Nóema 4 (4-1).score: 24.0
    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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  10. Frédéric Rognon (2007). Le sujet dans la religion kanak . Anthropologie et missiologie chez Maurice Leenhardt. Revue des Sciences Religieuses 81:249-261.score: 24.0
    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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  11. 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.score: 21.0
  12. 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.score: 21.0
    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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  13. Maurice Merleau-Ponty (2004). Maurice Merleau-Ponty: Basic Writings. Routledge.score: 18.0
    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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  14. Fred Ablondi (2008). François Lamy, Occasionalism, and the Mind-Body Problem. Journal of the History of Philosophy 46 (4):pp. 619-629.score: 18.0
    There is a long-standing view that Malebranche and his fellow occasionalists accepted occasionalism to solve the problem of interaction between immaterial souls and extended bodies. Recently, however, scholars have shown this story to be a myth. Malebranche, Geulincx, La Forge, and Cordemoy adopted occasionalism for a variety of reasons, but none did so because of a need to provide a solution to a perceived mind-body problem. Yet there is one Cartesian for whom the “traditional” reading is largely on the mark. (...)
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  15. Maureen Connolly & Anna Lathrop (1997). Maurice Merleau-Ponty and Rudolf Laban -- An Interactive Appropriation of Parallels and Resonances. Human Studies 20 (1):27-45.score: 18.0
    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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  16. Jack Reynolds, Maurice Merleau-Ponty. Internet Encyclopedia of Philosophy.score: 18.0
    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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  17. Maurice Merleau-Ponty (1962). Un Inédit de Maurice Merleau-Ponty. Revue de Métaphysique et de Morale 67 (4):401 - 409.score: 18.0
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  18. Susan Kozel (1996). The Diabolical Strategy of Mimesis: Luce Irigaray's Reading of Maurice Merleau-Ponty. Hypatia 11 (3):114-129.score: 18.0
    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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  19. Maurice Lagueux (1966). Le Visible Et l'Invisible Par Maurice Merleau-Ponty. Gallimard, Paris 1964. Présentation Et Postface de Claude Lefort. Dialogue 5 (03):443-446.score: 18.0
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  20. Richard L. Lanigan (1991). Speaking and Semiology: Maurice Merleau-Ponty's Phenomenological Theory of Existential Communication. Mouton De Gruyter.score: 18.0
    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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  21. Steven Crowell (2005). "Phenomenology is the Poetic Essence of Philosophy": Maurice Natanson on the Rule of Metaphor. Research in Phenomenology 35 (1):270-289.score: 18.0
    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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  22. Christopher B. Gray (2010). The Methodology of Maurice Hauriou: Legal, Sociological, Philosophical. Rodopi.score: 18.0
    Maurice Hauriou (1856-1929) -- Methodology -- Hauriou's general methodology -- Legal methodology -- Sociological methodolgy -- Methodological interplay of law and social science -- Application of methodology to large groups -- Philosophical methodology -- The philosophical status of Hauriou's methodology.
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  23. 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.score: 18.0
    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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  24. 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.score: 18.0
    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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  25. Jeffrey L. Kosky (2005). The Blessings of a Friendship: Maurice Blanchot and Levinas Studies. Levinas Studies 1:157-171.score: 18.0
    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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  26. D. Olkowski (2006). Maurice Merleau-Ponty: Intertwining and Objectification. Phaenex 1 (1):113-139.score: 18.0
    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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  27. Thomas Davidson (1897). Book Review: Etudes Historiques sur l'Esthetique de Saint Thomas d'Aquin. Maurice de Wulf. [REVIEW] Ethics 7 (3):392-.score: 18.0
    Thomas Davidson's review of Maurice de Wulf's book of historical studies on the aesthetics of St. Thomas.
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  28. Stefano Bigliardi (2011). Snakes From Staves? Science, Scriptures, and the Supernatural in Maurice Bucaille. Zygon 46 (4):793-805.score: 18.0
    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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  29. Maurice Blanchot & Paula Wissing (1989). Thinking the Apocalypse: A Letter From Maurice Blanchot to Catherine David. Critical Inquiry 15 (2):475.score: 18.0
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  30. Dale Jacquette (2014). Maurice A. Finocchiaro: Meta-Argumentation: An Approach to Logic and Argumentation Theory. [REVIEW] Argumentation 28 (2):221-230.score: 18.0
    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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  31. Francisco Guerrero Miranda (2010). Maurice Blanchot:Pensar a comunidade. Philósophos - Revista de Filosofia 3 (1):3-10.score: 18.0
    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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  32. Patricio Agustín Perkins (2010). La temporalidad como estructura de L'Action (1893) de Maurice Blondel. Tópicos 19:65-81.score: 18.0
    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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  33. Joseph Suglia (2002). On the Question of Authorship in Maurice Blanchot. American Catholic Philosophical Quarterly 76 (2):237-253.score: 18.0
    This article—part of a larger project that examines the place of the human in contemporary thought after the critique of the subject—takes as its point of departure the problematic of the author in Maurice Blanchot. If the author is “sacrificed to language,” it is argued, this is not to be conceived as the mere negation of authorial subjectivity; rather, the author, as a sacrificial figure, answers to the exigency of a figuration that would enable the a priori condition of (...)
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  34. 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.score: 18.0
    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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  35. Eguzki Urteaga (2011). El pensamiento de Maurice Halbwachs. Anales Del Seminario de Historia de la Filosofía 28:253-274.score: 18.0
    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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  36. Xavier Escribano (2011). La Ruptura Con El Objetivismo En Gabriel Marcel y Maurice Merleau-Ponty. Convivium 24:119-138.score: 18.0
    Aunque no suela aplicarse a Gabriel Marcel el título de “primer fenomenólogo francés”, su original estilo de reflexión y su personalidad filosófica supuso un importante estímulo para la joven generación de filósofos que inició su andadura en Francia alrededor de 1930, como es el caso de Jean-Paul Sartre, Maurice Merleau Ponty, Paul Ricoeur o Emmanuel Levinas. En este artículo se pone de manifiesto cómo la crítica al objetivismo es uno de los puntos en los que la continuidad entre Marcel (...)
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  37. 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.score: 18.0
    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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  38. 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.score: 18.0
    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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  39. Maurice R. Holloway (1964). "Being and God," by George P. Klubertanz, S.J., and Maurice Holloway, S.J. Modern Schoolman 41 (3):298-298.score: 18.0
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  40. 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.score: 18.0
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  41. Maurice R. Holloway (1964). "Philosophy of the Social Sciences: A Reader," Ed. Maurice Natanson. Modern Schoolman 42 (1):122-123.score: 18.0
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  42. Alice Yaeger Kaplan & Maurice Bardèche (1986). The Late Show: Conversations with Maurice Bardèche. Substance 15 (1).score: 18.0
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  43. Yves Labbé (2009). Une relecture de Maurice Nédoncelle. Une philosophie religieuse de l'intersubjectivité. Revue des Sciences Religieuses 83 (2):155-183.score: 18.0
    L’étude reprend la philosophie inaugurée par La réciprocité des consciences (1942) en fonction de philosophies plus récentes de l’intersubjectivité (E. Lévinas et F. Jacques). Après avoir montré comment le caractère fondamental de la réciprocité fonde la causalité des personnes et se fonde sur le Dieu personnel et tripersonnel, elle revient d’une manière critique sur une possible mise en tutelle d’une pensée personnaliste par une pensée religieuse. L’amour n’aurait-il pas laissé en retrait la réciprocité, la personne la relation, la communion la (...)
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  44. Jorge Iván Álvarez Gómez (2010). La “metafísica de la caridad” en Maurice Blondel (1861-1949). Escritos 18 (41):364-388.score: 18.0
    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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  45. Eguzki Urteaga Olano (2011). El pensamiento de Maurice Halbawachs. Anales Del Seminario de Historia de la Filosofía 28:253-274.score: 18.0
    Gran figura de la sociología francesa de la primera mitad del siglo XX, Maurice Halbwachs ha dejado detrás de sí una obra de una gran riqueza, que va del estudio de la morfología social al de la psicología colectiva y que aborda temas tales como el consumo, las clases sociales, la memoria de los grupos y de las sociedades, el suicidio, la vida urbana, la religión o la demografía. Consta también de numerosos escritos metodológicos dedicados a la cuantificación en (...)
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  46. Maurice Baring (2005). Maurice Baring's Dead Letters. The Chesterton Review 31 (1/2):222-226.score: 18.0
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  47. Maurice Blondel (1967). Pierre Teilhard De Chardin. Maurice Blondel, Correspondence. [New York]Herder and Herder.score: 18.0
     
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  48. Maurice Dobb (1950). Reply by Maurice Dobb. Science and Society 14 (2).score: 18.0
     
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  49. Maurice A. Finocchiaro (1991). Maurice A. Finocchiaro and Geoffrey Hunt. History of the Human Sciences 4 (1):161.score: 18.0
     
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  50. Michel Foucault & Maurice Blanchot (1987). Foucault / Blanchot: Maurice Blanchot: The Thought From Outside and Michel Foucault as I Imagine Him. Zone Books.score: 18.0
     
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