Search results for 'Middle Way Philosophy' (try it on Scholar)

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  1. Robert M. Ellis (2011). Truth on the Edge: A Brief Western Philosophy of the Middle Way. Lulu.com.score: 531.0
    This book is a briefer and updated account of the Middle Way Philosophy developed in 'A Theory of Moral Objectivity'. Its starting point is the argument that we are not justified in making any claims about truth, whether moral or scientific, but the idea of truth is still meaningful. Instead of making or denying metaphysical claims about truth, we need to think in terms of incrementally objective justification within experience. This standpoint is related to an account of objectivity (...)
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  2. Robert M. Ellis (2013). Middle Way Philosophy 2: The Integration of Desire. Lulu.score: 450.0
    An argument that there is a common pattern in conflict between desires and the dialectical integration of those conflicts, at both individual and socio-political levels. Philosophical, psychological, poltical and Buddhist approaches to integration are brought together here to show how the integration of desire contributes to moral objectivity.
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  3. Robert M. Ellis (2012). Middle Way Philosophy 1: The Path of Objectivity. Lulu.score: 444.0
    The first of a planned series of 5 volumes on Middle Way Philosophy. Middle Way Philosophy was originally inspired by the Middle Way of the Buddha but is developed in an entirely Western context. It addresses the questions of objectivity, justification, facts and values, and the relationship of philosophy and psychology. It develops the concept of experiential adequacy to provide a non-metaphysical resolution of the dichotomy between absolutism and relativism in both facts and values.
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  4. Robert M. Ellis (2013). Middle Way Philosophy 3: The Integration of Meaning. Lulu.score: 360.0
    This third volume of the Middle Way Philosophy series applies the revolutionary view, taken from cognitive science, that meaning is found in our bodies rather than in a relationship between language and reality. Cognitive and emotive meaning cannot be separated. This approach reveals the basic error of the metaphysical views that depend on absolute cognitive meaning. It also provides the basis for an account of how we can integrate meaning. Each new time we connect an experience to a (...)
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  5. Thupten Jinpa (2002). Self, Reality and Reason in Tibetan Philosophy: Tsongkhapa's Quest for the Middle Way. Routledgecurzon.score: 351.0
    The work explores the historical and intellectual context of Tsongkhapa's philosophy and addresses the critical issues related to questions of development and originality in Tsongkhapa's thought. It also deals extensively with one of Tsongkhapa's primary concerns, namely his attempts to demonstrate that the Middle Way philosophy's de-constructive analysis does not negate the reality of the everyday world. The study's central focus, however, is the question of the existence and the nature of self. This is explored both in (...)
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  6. Ewing Y. Chinn (2006). John Dewey and the Buddhist Philosophy of the Middle Way. Asian Philosophy 16 (2):87 – 98.score: 279.0
    This paper argues that the central philosophical movement in the complex history of Buddhism that originated with Siddhartha Gautama, the Buddha and carried on by Nāgārjuna (among other later Buddhist philosophers) shares some common themes with the pragmatic philosophy of John Dewey. These themes are the rejection of traditional metaphysics as definitive of philosophy, a return to the correct understanding of the nature of experience, and a particular view about the conduct and nature of philosophy. Dewey is (...)
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  7. Kenneth K. Inada (1987). David J. Kalupahana, NigHrjuna, The Philosophy of the Middle Way. Journal of Chinese Philosophy 14 (3):371-377.score: 270.0
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  8. Igor Primorac (1987). Middle Way in the Philosophy of Punishment (in Serbo-Croatian). Filozofska Istrazivanja:261-282.score: 270.0
    The paper is a critical examination of the main attempts at a reconciliation of the two theories of legal punishment: the utilitarian and the retributive. four middle-of-the-road theories of punishment are discussed with hart's theory offering a genuine synthesis of two approaches (negative retribution and positive retribution). (edited).
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  9. Robert M. Ellis (2011). A Theory of Moral Objectivity. Lulu.com.score: 267.0
    An inter-disciplinary philosophical treatise (written as an accredited Ph.D. thesis) that attempts to establish a new approach to moral objectivity. Inspired by the Buddha's Middle Way, but arguing from first premises, it challenges widespread and interlinked assumptions in both analytic and continental philosophy, whilst drawing on both these traditions together with psychological, religious and historical evidence. The first section of the book provides a detailed critique of existing approaches to ethics in the Western tradition. The second half then (...)
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  10. Frank J. Hoffman (1988). David J. Kalupahana. Nagarjuna: The Philosophy of the Middle Way. Pp. 412. (New York: State University of New York Press, 1986.) SUNY Series in Buddhist Studies. $16.95 (Paper); $49.50 (Cloth).David J. Kalupahana. The Principles of Buddhist Psychology. Pp. 236.(New York: State University of New York Press, 1987.) SUNY Series in Buddhist Studies. $12.95 (Paper); $39.50 (Cloth). [REVIEW] Religious Studies 24 (4):529.score: 261.0
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  11. Leonard J. Eslick (1988). Wisdom as Moderation: A Philosophy of the Middle Way. By Charles Hartshorne. The Modern Schoolman 66 (1):80-83.score: 261.0
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  12. Charles Hartshorne (1987). Wisdom as Moderation: A Philosophy of the Middle Way. State University of New York Press.score: 261.0
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  13. John Howie (1988). Wisdom as Moderation, A Philosophy of the Middle Way. Review of Metaphysics 41 (4):833-834.score: 261.0
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  14. Robert M. Ellis (2011). The Trouble with Buddhism. Lulu.com.score: 222.0
    This book is a philosophical critique of the Buddhist tradition (not a scholarly work about the Buddhist tradition), applying the standards of judgement developed in 'A Theory of Moral Objectivity'. It is argued that although the Buddhist tradition provides access to the insights of the Middle Way, many other aspects of Buddhist tradition are inconsistent with this central insight. The sources of justified belief in Buddhism, karma, conditionality, concepts of reality, monasticism and Buddhist ethics are all subjected to the (...)
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  15. Robert M. Ellis (2011). A New Buddhist Ethics. Lulu.com.score: 222.0
    This book is a survey of practical moral issues applying the Middle Way (as developed in 'A Theory of Moral Objectivity') as the basis of 'Buddhist' Ethics. No appeal is made to Buddhist traditions or scriptures, but instead the Middle Way is applied consistently as a universal philosophical and practical principle to suggest the direction of resolutions to moral debates. Practical ethics topics covered include sexual ethics, medical ethics, environmental ethics, animals, violence, the arts, scientific issues and political (...)
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  16. Jay Garfield (1995). The Fundamental Wisdom of the Middle Way: Nāgārjuna's Mūlamadhyamakakārikā. Oxford University Press.score: 213.0
    For nearly two thousand years Buddhism has mystified and captivated both lay people and scholars alike. Seen alternately as a path to spiritual enlightenment, an system of ethical and moral rubrics, a cultural tradition, or simply a graceful philosophy of life, Buddhism has produced impassioned followers the world over. The Buddhist saint Nagarjuna, who lived in South India in approximately the first century CE, is undoubtedly the most important, influential, and widely studied Mahayana Buddhist philosopher. His many works include (...)
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  17. Sonam Thakchoe (2007). The Two Truths Debate: Tsongkhapa and Gorampa on the Middle Way. Wisdom Publications.score: 213.0
    All lineages of Tibetan Buddhism today claim allegiance to the philosophy of the Middle Way, the exposition of emptiness propounded by the second-century Indian master Nagarjuna. But not everyone interprets it the same way. A major faultline runs through Tibetan Buddhism around the interpretation of what are called the two truths-the deceptive truth of conventional appearances and the ultimate truth of emptiness. An understanding of this faultline illuminates the beliefs that separate the Gelug descendents of Tsongkhapa from contemporary (...)
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  18. Miriam Galston, The Middle Way: What Contemporary Liberal Legal Theorists Can Learn From Aristotle.score: 213.0
    American legal theorists frequently ask whether and how theorists, citizens, lawmakers, judges, and other public officials can attain truth, correctness, or certainty in their legal and moral views. This essay discusses the views of contemporary liberal legal theorists who have attempted to answer these questions in a way that is neither objectivist nor formalist, on the one hand, nor subjectivist or relativist, on the other, referring to authors that make up this group as theorists of the "middle way." The (...)
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  19. Garth Hallett (2003). A Middle Way to God. Oxford University Press.score: 213.0
    Charting a "middle way" between the extremes represented by Alvin Plantinga and Richard Swinburne, Garth Hallett explores the thesis that if belief in other minds is rational and true (as it surely is), so too is belief in God. He makes a strong case that when this parity claim is appropriately restricted to a single, sound other-minds belief, belief in God and belief in other minds do prove epistemically comparable. This result, and the distinctive path that leads to it, (...)
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  20. Gregory Bassham & Eric Bronson (eds.) (2012). The Hobbit and Philosophy: For When You've Lost Your Dwarves, Your Wizard, and Your Way. Wiley.score: 180.0
     
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  21. Roy W. Perrett (2000). Buddhism, Abortion and the Middle Way. Asian Philosophy 10 (2):101 – 114.score: 177.0
    What have modern Buddhist ethicists to say about abortion and is there anything to be learned from it? A number of writers have suggested that Buddhism (particularly Japanese Buddhism) does indeed have something important to offer here: a response to the dilemma of abortion that is a 'middle way' between the pro-choice and pro-life extremes that have polarised the western debate. I discuss what this suggestion might amount to and present a defence of its plausibility.
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  22. Nicolas Berggruen (2013). Intelligent Governance for the 21st Century: A Middle Way Between West and East. Polity.score: 153.0
    For decades, liberal democracy has been extolled as the best system of governance to have emerged out of the long experience of history. Today, such a confident assertion is far from self-evident. Democracy, in crisis across the West, must prove itself. In the West today, the authors argue, we no longer live in "industrial democracies," but "consumer democracies" in which the governing ethos has ended up drowning households and governments in debt and resulted in paralyzing partisanship. In contrast, the long-term (...)
     
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  23. Peter Vernezze (2008). Moderation or the Middle Way: Two Approaches to Anger. Philosophy East and West 58 (1):2-16.score: 144.0
    : Most of us tend to be Aristotelians when it comes to anger. While admitting that uncontrolled anger is harmful and ought to be avoided, we reject as undesirable a state of being that would not allow us to express legitimate outrage. Hence, we seem to find a compelling moral attitude in Aristotle’s belief that we should get angry at the right time and for the right reasons and in the right way. Buddhism and Stoicism, however, carve out a position (...)
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  24. D. S. Duckworth (2010). Mipam's Middle Way Through Yogācāra and Prāsaṅgika. Journal of Indian Philosophy 38 (4):431-439.score: 144.0
    In Tibet, the negative dialectics of Madhyamaka are typically identified with Candrakīrti’s interpretation of Nāgārjuna, and systematic epistemology is associated with Dharmakīrti. These two figures are also held to be authoritative commentators on a univocal doctrine of Buddhism. Despite Candrakīrti’s explicit criticism of Buddhist epistemologists in his Prasannapadā, Buddhists in Tibet have integrated the theories of Candrakīrti and Dharmakīrti in unique ways. Within this integration, there is a tension between the epistemological system-building on the one hand, and “deconstructive” negative dialectics (...)
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  25. Matthew Lamb (2011). Philosophy as a Way of Life: Albert Camus and Pierre Hadot. Sophia 50 (4):561-576.score: 144.0
    This paper compares Pierre Hadot’s work on the history of philosophy as a way of life to the work of Albert Camus. I will argue that in the early work of Camus, up to and including the publication of The Myth of Sisyphus , there is evidence to support the notions that, firstly, Camus also identified these historical moments as obstacles to the practice of ascesis, and secondly, that he proceeded by orienting his own work toward overcoming these obstacles, (...)
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  26. James Blumenthal (2004). The Ornament of the Middle Way: A Study of the Madhyamaka Thought of Śāntarakṣita: Including Translations of Śāntarakṣita's Madhyamakālamkāra (the Ornament of the Middle Way) and Gyel-Tsab's Dbu Ma Rgyan Gyi Brjed Byang (Remembering "the Ornament of the Middle Way"). Snow Lion Publications.score: 144.0
    This is the first book length study of the Madhyamaka thought of Shantaralshita in any Western language.
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  27. Jonas Olson (2012). Skorupski's Middle Way in Metaethics. [REVIEW] Philosophy and Phenomenological Research 85 (1):192-200.score: 135.0
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  28. John M. Koller (2000). Syādvāda as the Epistemological Key to the Jaina Middle Way Metaphysics of Anekāntavāda. Philosophy East and West 50 (3):400-407.score: 135.0
    An analysis of the Jain metaphysics of non-absolutism (anekāntavāda) shows how the epistemological theory of points of view (nayavāda) and the sevenfold schema of predication (saptabhaṅgī) provide a foundation for the central Jain principle of nonviolence (ahiṃsā).
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  29. Richard Smith (1987). Skills: The Middle Way. Journal of Philosophy of Education 21 (2):197–201.score: 135.0
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  30. Charles Taliaferro (2003). A Middle Way to God. Philosophy and Phenomenological Research 67 (1):242-244.score: 135.0
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  31. D. Prithipaul (1982). Candrakïrti, Lucid Exposition of the Middle Way Reviewed By. Philosophy in Review 2 (6):268-270.score: 135.0
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  32. Dan Arnold (1999). The Fundamental Wisdom of the Middle Way: Naagaarjuna's Muulamadhyamakakaarikaa. Translation and Commentary by Jay L. Garfield. New York: Oxford University Press, 1995. Pp. Xix+ 372. [REVIEW] Philosophy East and West 49 (1):88-92.score: 135.0
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  33. Jay L. Garfield (2009). Nagarjuna's Mulamadhyamakakarika (Fundamental Verses of the Middle Way): Chapter 24: Examination of the Four Noble Truths. In Jay Garfield & William Edelgass (eds.), Buddhist Philosophy: Essential Readings. Oup Usa. 26--34.score: 135.0
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  34. Jay L. Garfield & D. Arnold (1999). The Fundamental Wisdom of the Middle Way: Nagarjuna's Mulamadhyamakakarika, Translation and Commentary. Philosophy East and West 49:88-91.score: 135.0
     
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  35. Matthias Neuber (2002). Physics Without Pictures? The Ostwald-Boltzmann Controversy, and Mach's (Unnoticed) Middle-Way. In M. Heidelberger F. Stadler (ed.), History of Philosophy of Science: New Trends and Perspectives. Springer.score: 135.0
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  36. David Burton (1999). Emptiness Appraised: A Critical Study of Nāgārjuna's Philosophy. Curzon.score: 132.0
    Emptiness means that all entities are empty of, or lack, inherent existence - entities have a merely conceptual, constructed existence. Though Nagarjuna advocates the Middle Way, his philosophy of emptiness nevertheless entails nihilism, and his critiques of the Nyaya theory of knowledge are shown to be unconvincing.
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  37. Ricardo Luiz Silveira da Costa (2012). The Aesthetics of the Body in the Philosophy and Art of the Middle Ages: Text and Image. Trans/Form/Ação 35 (SPE):161-178.score: 127.0
    A ideia de beleza - e sua consequente fruição estética - variou conforme as transformações das sociedades humanas, no tempo. Durante a Idade Média, coexistiram diversas concepções de qual era o papel do corpo na hierarquia dos valores estéticos, tanto na Filosofia quanto na Arte. Nossa proposta é apresentar a estética do corpo medieval que alguns filósofos desenvolveram em seus tratados (particularmente Isidoro de Sevilha, Hildegarda de Bingen, João de Salisbury, Bernardo de Claraval e Tomás de Aquino), além de algumas (...)
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  38. Anna-Teresa Tymieniecka (ed.) (2006). Islamic Philosophy and Occidental Phenomenology on the Perennial Issue of Microcosm and Macrocosm. Springer.score: 126.0
    By proposing the Microcosm and Macrocosm analogy for dialogue between Islamic Philosophy and Occidental Phenomenology, the authors of this volume are reviving the perennial positioning of the human condition in the play of forces within and without the human being. This theme has run from Plato through the Middle Ages, Renaissance and Modernity, and has been ignored by contemporaries. It now acquires a new pertinence and striking significance due to the scientific discoveries into the "infinitely small" in life, (...)
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  39. Deborah J. Brown (2010). Cartesian Reflections: Essays on Descartes's Philosophy. Australasian Journal of Philosophy 88 (4):731-734.score: 123.0
    HOME . ABOUT US . CONTACT US HELP . PUBLISH WITH US . LIBRARIANS Search in or Explore Browse Publications A-Z Browse Subjects A-Z Advanced Search University of Cambridge SIGN IN Register | Why Register? | Sign Out | Got a Voucher? prev abstract next Two Approaches to Reading the Historical Descartes A Devout Catholic? Knowledge of The Mental Thought and Language Descartes as A Natural Philosopher Substance Dualism Notes Two Approaches to Reading the Historical Descartes Author: Desmond M. Clarke (...)
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  40. Xinzhong Yao (2013). The Way of Harmony in the Four Books. Journal of Chinese Philosophy 40 (2):252-268.score: 123.0
    This article is to examine the way of harmony that is initiated in the Analects of Confucius, and further elaborated in the other three of the Four Books. It will argue that the Confucian harmony is a philosophy defining the relation between the self and the other and among the elements of the unity, that it is a way of living and behaving that leads to modesty and flexibility, and that it is a moral process starting from the self (...)
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  41. Jason Bahbak Mohaghegh (2010). New Literature and Philosophy of the Middle East: The Chaotic Imagination. Palgrave Macmillan.score: 120.0
    Machine generated contents note: Images of Chaos: An Introduction * Tactic I: Desertion (chaotic movement) * First Annihilation: Fall of Being, Burial of the Real * Tactic II: Contagion (chaotic transmission) * Second Annihilation: Betrayal, Fracture, and the Poetic Edge * Tactic III: Shadow-Becoming (chaotic appearance) * Chaos-Consciousness: Towards Blindness * Tactic IV: The Inhuman (chaotic incantation) * Epilogue: Corollaries of Emergence.
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  42. Shi-Ying Zhang (2012). Philosophy and Aesthetic: To Begin with the Case of Western Postmodern Art. Open Journal of Philosophy 2 (2):136-142.score: 117.0
    Philosophy is, generally speaking, divorced from real life, and therefore, monotonous and rigid. But the author maintains that philosophy must be poetic. He advocates philosophy with beautiful features. Western postmodern art is closely related to real life, so art becomes life-oriented and vitalized. Philosophy may be inspired by Western postmodern art as follows: It should philosophize about life; philosophers may use reason to argue for an art-oriented realm of life and achieve a philosophy featuring beauty. (...)
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  43. Nevad Kahteran (2008). Rethinking Bosnian Philosophical Heritage in the Context of Comparative Philosophy. Proceedings of the Xxii World Congress of Philosophy 8:137-146.score: 117.0
    The history of Bosnia is a history of struggle for its own identity and independent position on the dividing line between two worlds. In the Middle Ages that desire to belong neither to East nor West, or to belong to both, is well illustrated by the phenomenon known as Bogumilism or the ‘Bosnian Church’. But, despiteeverything, Bosnia - situated at a major fault-line - has continued to develop as a multinational and multicultural community, in a world made up of (...)
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  44. Jan Christoph Westerhoff, Nāgārjuna. Stanford Encyclopedia of Philosophy.score: 114.0
    There is unanimous agreement that Nāgārjuna (ca 150–250 AD) is the most important Buddhist philosopher after the historical Buddha himself and one of the most original and influential thinkers in the history of Indian philosophy. His philosophy of the “middle way” (madhyamaka) based around the central notion of “emptiness” (śūnyatā) influenced the Indian philosophical debate for a thousand years after his death; with the spread of Buddhism to Tibet, China, Japan and other Asian countries the writings of (...)
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  45. Sylvie Delacroix (2011). Meta-Ethical Agnosticism in Legal Theory: Mapping a Way Out. Jurisprudence 1 (2):225-240.score: 114.0
    In his review of Bernard Williams' Ethics and the Limits of Philosophy , Hart eloquently formulated an apprehension that still haunts much of contemporary jurisprudence: if the moral 'I must' has to be 'seen as coming not from outside, but from what is most deeply inside us ? the fear is that this will not be enough'. I argue that this fear is the byproduct of the dualist outlook within which Hart—and a significant part of contemporary legal theory—is confined: (...)
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  46. Jack Reynolds (2012). Chronopathologies: The Politics of Time in Deleuze, Derrida, Analytic Philosophy and Phenomenology. Lexington Books, Rowman and Littlefield.score: 114.0
    A battle over the politics (and philosophy) of time is a major part of what is at stake in the differences between three competing currents of contemporary philosophy: analytic philosophy, post-structuralist philosophy, and phenomenological philosophy. Avowed or tacit philosophies of time define representatives of each of these groups and also guard against their potential interlocutors. However, by bringing the temporal differences between these philosophical trajectories to the fore, and showing both their methodological presuppositions and their (...)
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  47. Daniel Lee (2008). The Legacy of Medieval Constitutionalism in the Philosophy of Right: Hegel and the Prussian Reform Movement. History of Political Thought 29 (4):601-634.score: 114.0
    This article investigates the influence of constitutional debates emerging from the Prussian reform movement, 1810-9, on Hegel's theory of the modern constitutional state, as articulated in the Philosophy of Right. I argue that Hegel's theory, which combined constitutional monarchy with a sheme of corporate representation in assembled estates, was not simply a product of an abstract rationalist philosophy but rather, a deeply ideological vision of the medieval origins of modern Germany. In reconstructing the intellectual context of the Prussian (...)
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  48. Ernan McMullin (1990). Comment: Duhem's Middle Way. Synthese 83 (3):421 - 430.score: 112.0
    Duhem attempted to find a middle way between two positions he regarded as extremes, the conventionalism of Poincaré and the scientific realism of the majority of his scientific colleagues. He argued that conventionalism exaggerated the arbitrariness of scientific formulations, but that belief in atoms and electrons erred in the opposite direction by attributing too much logical force to explanatory theories. The instrumentalist sympathies so apparent in Duhem's writings on the history of astronomy are only partially counterbalanced by his view (...)
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  49. Arthur Hyman & James J. Walsh (eds.) (1973/1983). Philosophy in the Middle Ages: The Christian, Islamic, and Jewish Traditions. Hackett Pub. Co..score: 108.0
    Introduction The editors of this volume hope that it will prove useful for the study of philosophy in the Middle Ages by virtue of the comprehensiveness of ...
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  50. Lynne Rudder Baker, Philosophy in Mediis Rebus.score: 108.0
    So, let us begin in the middle of things. There are two senses in which I think that philosophy must begin in the middle of things: The first is epistemological: I think that the Cartesian ideal of finding an absolute starting point without any presuppositions is illusory. The most that we can do is to be aware of our presuppositions; we cannot eliminate them. Wherever we choose to start, we are in the middle of things epistemologically. (...)
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