7 found
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N. Georgopoulos [6]N. A. Georgopoulos [1]
  1.  7
    N. A. Georgopoulos (1980). The Truth of Freedom. Southwestern Journal of Philosophy 11 (2):133-137.
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  2.  1
    N. Georgopoulos (1977). The Tragic Form. Man and World 10 (2):137-151.
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  3.  1
    N. Georgopoulos (1986). Art and Emotion: The Aesthetics of Papanoutsos. Journal of Aesthetic Education 20 (2):17.
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  4. N. Georgopoulos & Michael Heim (eds.) (1995). Being Human in the Ultimate Studies in the Thought of John M. Anderson. Monograph Collection (Matt - Pseudo).
    For John M. Anderson philosophy, as the love of wisdom, is a concern for what is ultimate. The essays in this volume take to heart this understanding of philosophy, and are therefore responses to the ultimate. The first four essays by Kaelin, Schrag, Baillif and Johnstone, deal with Anderson's own account of ultimacy as it is presented in his reflections on the aesthetic occasion, the experience of the sublime, on freedom and on insight. The concern for what is ultimate is (...)
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  5. Norman Fischer, N. Georgopoulos & Louis Patsouras (eds.) (1982). Continuity and Change in Marxism. Humanities Press.
     
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  6. N. Georgopoulos & Michael Heim (eds.) (1995). Being Human in the Ultimate: Studies in the Thought of John M. Anderson. Brill | Rodopi.
    For John M. Anderson philosophy, as the love of wisdom, is a concern for what is ultimate. The essays in this volume take to heart this understanding of philosophy, and are therefore responses to the ultimate. The first four essays by Kaelin, Schrag, Baillif and Johnstone, deal with Anderson's own account of ultimacy as it is presented in his reflections on the aesthetic occasion, the experience of the sublime, on freedom and on insight. The concern for what is ultimate is (...)
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  7. N. Georgopoulos (ed.) (1993). Tragedy and Philosophy. St. Martin's Press.
    Is philosophy, as the love of wisdom, inherently tragic? Must philosophy abolish its traditional modes of thinking if it is to attain the wisdom of tragedy? Sharing a common origin, even direction, does philosophy move beyond tragedy, epitomizing it? Is the action of tragedy analogous to the activity of philosophy? Have Hegel and Nietzsche distorted the tragic? Can there be a philosophy of the tragic? It is with such questions that the essays of this volume become involved, coming up with (...)
     
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