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Michael Baur [62]Michael John Baur [1]
  1. Michael Baur (2003). Hegel, Literature and the Problem of Agency (Review). [REVIEW] Journal of the History of Philosophy 41 (1):134-135.
  2.  5
    Michael Baur (2015). Hegel’s Introduction to the System: Encyclopaedia Phenomenology and Psychology. [REVIEW] Review of Metaphysics 69 (2):421-423.
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  3.  5
    Michael Baur (2015). Self-Consciousness and the Critique of the Subject: Hegel, Heidegger, and the Poststructuralists. [REVIEW] Review of Metaphysics 69 (2):395-397.
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  4.  20
    Michael Baur (2002). Secretary's Report (2001). Proceedings of the American Catholic Philosophical Association 76:291-296.
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  5.  16
    Michael Baur (1995). Meeting of the North American Fichte Society. The Owl of Minerva 27 (1):115-115.
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  6.  14
    Michael Baur (2001). Secretary's Report (2000). Proceedings of the American Catholic Philosophical Association 75:329-333.
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  7.  11
    Michael Baur (1993). Hegel at the APA. The Owl of Minerva 24 (2):254-254.
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  8.  14
    Michael Baur (1995). The Metaphysics of Being of St. Thomas in a Historical Perspective. American Catholic Philosophical Quarterly 69 (1):101-103.
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  9.  18
    Michael Baur (1994). Recognition. Review of Metaphysics 47 (4):849-851.
  10.  34
    Stephen Houlgate & Michael Baur (eds.) (2011). A Companion to Hegel. Blackwell Pub..
    This companion provides original, scholarly, and cutting-edge essays that cover the whole range of Hegel’s mature thought and his lasting influence. A comprehensive guide to one of the most important modern philosophers Essays are written in an accessible manner and draw on the most up-to-date Hegel research Contributions are drawn from across the world and from a wide variety of philosophical approaches and traditions Examines Hegel’s influence on a range of thinkers, from Kierkegaard and Marx to Heidegger, Adorno and Derrida (...)
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  11.  11
    Michael Baur (1992). Kinds of Being. Review of Metaphysics 46 (1):166-168.
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  12.  16
    Michael Baur (2004). Secretary's Report (2003). Proceedings of the American Catholic Philosophical Association 78:305-309.
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  13.  22
    Michael Baur (2003). Kant, Lonergan, and Fichte on the Critique of Immediacy and the Epistemology of Constraint in Human Knowing. International Philosophical Quarterly 43 (1):91-112.
    One of the defining characteristics of Kant’s “critical philosophy” is what has been called the “critique of immediacy” or the rejection of the “myth of the given.” According to the Kantian position, no object can count as an object for a human knower apart from the knower’s own activity or spontaneity. That is, no object can count as an object for a human knower on the basis of the object’s givenness alone. But this gives rise to a problem: how is (...)
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  14.  27
    Michael Baur (1993). Radical Realism. Review of Metaphysics 47 (2):379-380.
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  15.  25
    Michael Baur (1991). Hegel and the Overcoming of the Understanding. The Owl of Minerva 22 (2):141-158.
  16.  27
    Michael Baur (1996). Heidegger and Aquinas on the Self as Substance. American Catholic Philosophical Quarterly 70 (3):317-337.
  17. Frederick Neuhouser & Michael Baur (eds.) (2000). Foundations of Natural Right. Cambridge University Press.
    In the history of philosophy, Fichte's thought marks a crucial transitional stage between Kant and post-Kantian philosophy. Fichte radicalized Kant's thought by arguing that human freedom, not external reality, must be the starting point of all systematic philosophy, and in Foundations of Natural Right, thought by many to be his most important work of political philosophy, he applies his ideas to fundamental issues in political and legal philosophy, covering such topics as civic freedom, rights, private property, contracts, family relations, and (...)
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  18.  10
    Michael Baur (2014). Lonergan and Hegel on Some Aspects of Knowing. American Catholic Philosophical Quarterly 88 (3):535-558.
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  19.  9
    Michael Baur (2002). Hegel Society of America. The Owl of Minerva 34 (1):133-134.
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  20.  9
    Michael Baur (1994). Hegel and Aquinas on Self-Knowledge and Historicity. Proceedings of the American Catholic Philosophical Association 68:125-134.
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  21.  9
    Michael Baur (2004). Minutes of the 2004 Business Meeting. Proceedings of the American Catholic Philosophical Association 78:303-303.
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  22.  2
    Michael Baur (1995). Hegel at the APA. The Owl of Minerva 26 (2):233-234.
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  23.  10
    Michael Baur (1992). Phenomenological Interpretations with Respect to Aristotle: Indication of the Hermeneutical Situation by Martin Heidegger. [REVIEW] Man and World 25 (3-4):355-393.
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  24.  8
    Michael Baur (2003). Minutes of the 2003 Executive Council Meeting. Proceedings of the American Catholic Philosophical Association 77:303-304.
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  25.  18
    Michael Baur (2010). The Language of Rights. Proceedings of the American Catholic Philosophical Association 84:89-98.
    Alasdair MacIntyre has argued that our contemporary discourse about “rights,” and “natural rights” or “human rights,” is alien to the thought of Aristotleand Aquinas. His worry, it seems, is that our contemporary language of rights is often taken to imply that individuals may possess certain entitlement-conferringproperties or powers (typically called “rights”) entirely in isolation from other individuals, and outside the context of any community or common good. In thispaper, I accept MacIntyre’s worries about our contemporary language of “rights”; however, I (...)
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  26.  8
    Michael Baur (2004). Minutes of the Business Meeting Eighteenth Biennial Meeting of the Hegel Society of America. The Owl of Minerva 36 (1):75-76.
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  27.  5
    Michael Baur (1990). On the Aim of Scientific Theories in Relating to the World: A Defence of the Semantic Account. Dialogue 29 (03):323-.
  28.  4
    Michael Baur (2001). Minutes of the Business Meeting. The Owl of Minerva 32 (2):231-232.
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  29.  7
    Michael Baur (1998). Die Einleitung zu „Sein und Zeit" und die Frage nach der phänomenologischen Methode. Perspektiven der Philosophie 24:225-248.
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  30.  3
    Michael Baur (2002). Reversing Rawls Criteriology, Contractualism and the Primacy of the Practical. Philosophy and Social Criticism 28 (3):251-296.
    In this paper, I offer an immanent critique of John Rawls’s theory of justice which seeks to show that Rawls’s understanding of his theory of justice as criteriological and contractarian is ultimately incompatible with his claim that the theory is grounded on the primacy of the practical. I agree with Michael Sandel’s observation that the Rawlsian theory of justice rests on substantive metaphysical and epistemological claims, in spite of Rawls’s assurances to the contrary. But while Sandel argues for even more (...)
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  31.  6
    Michael Baur (2004). Minutes of the 2004 Executive Council Meeting. Proceedings of the American Catholic Philosophical Association 78:301-302.
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  32.  13
    Michael Baur (1998). Sublating Kant and the Old Metaphysics. The Owl of Minerva 29 (2):139-164.
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  33.  6
    Michael Baur (2001). Minutes of the 2001 Executive Council Meeting. Proceedings of the American Catholic Philosophical Association 75:325-328.
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  34.  4
    Michael Baur (2013). Lydia L. Moland, Hegel on Political Identity: Patriotism, Nationality, Cosmopolitanism. [REVIEW] The Owl of Minerva 45 (1/2):112-115.
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  35.  3
    Michael Baur (2003). Newman on the Problem of the Partiality and Unity of the Sciences. Proceedings of the American Catholic Philosophical Association 77:111-127.
    This paper focuses on Newman’s approach to what we might call “the problem of the partiality and unity of the sciences.” The problem can be expressedin the form of a question: “If all human knowing is finite and partial, then on what grounds can one know of the unity and wholeness of all the sciences?” Newman’s solution to the problem is openly theistic, since it appeals to one’s knowledge of God. For Newman, even if I exclusively pursue my own partial (...)
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  36.  6
    Michael Baur (1992). " Hegel and Heidegger as Transcendental Philosophers." Directed by Profs. Graeme A. Nicholson and Rebecca Comay. The Owl of Minerva 24 (1):125-128.
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  37.  11
    Michael Baur (1994). The End of History and the Last Man. Review of Metaphysics 48 (1):135-137.
  38. Michael Baur & Daniel O. Dahlstrom (1999). The Emergence of German Idealism.
     
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  39.  5
    Michael Baur (1998). Die Einleitung zu „Sein und Zeit“. Perspektiven der Philosophie 24:225-248.
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  40.  2
    Michael Baur (2014). Lonergan and Hegel on Some Aspects of Knowing. American Catholic Philosophical Quarterly 88 (3):535-558.
    Twentieth-century Canadian philosopher Bernard J. F. Lonergan and nineteenth-century German philosopher G. W. F. Hegel regarded themselves as Aristotelian thinkers. As Aristotelians, both affirmed that human knowing is essentially a matter of knowing by identity: in the act of knowing, the knower and the known are formally identical. In spite of their common Aristotelian background and their common commitment to the idea that human knowing is knowing by identity, Lonergan and Hegel also differed on a number of crucial points. This (...)
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  41.  9
    Michael Baur (1996). Klein, Ellen R. Feminism Under Fire. Review of Metaphysics 50 (1):164-165.
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  42.  9
    Michael Baur (2003). Problems From Kant. International Philosophical Quarterly 43 (1):124-126.
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  43.  4
    Michael Baur (2002). Minutes of the 2002 Executive Council Meeting. Proceedings of the American Catholic Philosophical Association 76:287-289.
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  44.  5
    Michael Baur (1996). Adorno and Heidegger on Art in the Modern World. Philosophy Today 40 (3):357-366.
    First, this article considers some similarities between Adorno and Heidegger concerning the role of art in the modern world. Next, the article outlines some crucial differences; for example, Adorno regards all thought (including that which gives rise to art) as intrinsically dominative, while Heidegger holds that even dominative, objectifying thought presupposes a kind of thought that is not dominative or objectifying. An articulation of these differences helps to illuminate the ways in which the ideas of both Adorno and Heidegger are (...)
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  45.  6
    Michael Baur (2000). Kant's “Moral Proof”. Proceedings of the American Catholic Philosophical Association 74:141-161.
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  46.  3
    Michael Baur (2001). Person, Soul, and Immortality. Proceedings of the American Catholic Philosophical Association 75:329-333.
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  47. Michael Baur (1990). A Contribution To The Gadamer – Lonergan Discussion. Method 8 (1):14-23.
     
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  48. Michael Baur (1990). A Conversation With Hans-Georg Gadamer. Method 8 (1):1-13.
     
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  49. Michael Baur (ed.) (2014). G. W. F. Hegel: Key Concepts. Routledge.
    The thought of G. W. F. Hegel has had a deep and lasting influence on a wide range of philosophical, political, religious, aesthetic, cultural and scientific movements. But, despite the far-reaching importance of Hegel's thought, there is often a great deal of confusion about what he actually said or believed. G. W. F. Hegel: Key Concepts provides an accessible introduction to both Hegel's thought and Hegel-inspired philosophy in general, demonstrating how his concepts were understood, adopted and critically transformed by later (...)
     
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  50. Michael Baur (ed.) (2014). G. W. F. Hegel: Key Concepts. Routledge.
    The thought of G. W. F. Hegel has had a deep and lasting influence on a wide range of philosophical, political, religious, aesthetic, cultural and scientific movements. But, despite the far-reaching importance of Hegel's thought, there is often a great deal of confusion about what he actually said or believed. _G. W. F. Hegel: Key Concepts_ provides an accessible introduction to both Hegel's thought and Hegel-inspired philosophy in general, demonstrating how his concepts were understood, adopted and critically transformed by later (...)
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