Search results for 'Rolf-Dieter Franz' (try it on Scholar)

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  1.  5
    Rolf-Dieter Franz (1970). J.G. Herder's World Picture. Attempted Interpretation. Philosophy and History 3 (2):140-140.
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  2.  8
    Rolf-Dieter Franz (1969). Monad and Idea—The Development From Leibniz to Hegel. Philosophy and History 2 (1):33-34.
  3. Thomas Rolf (2008). Rolf Kuhn, Asthetische Existenz heute. Zum Verhaltnis von Leben und Kunst. Philosophisches Jahrbuch 115 (1):219.
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  4.  1
    John W. Davis & L. B. Cebik (1980). Rolf-Dieter Herrmann 1934 - 1978. Proceedings and Addresses of the American Philosophical Association 54 (2):193 - 194.
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  5.  47
    J. L. Ackrill (1979). Franz Brentano: The Psychology of Aristotle (in Particular His Doctrine of the Active Intellect). Translated by Rolf George. [REVIEW] The Classical Review 29 (01):165-.
  6.  29
    Liliana Albertazzi (1995). Dieter Münch, Intention Und Zeichen. Untersuchungen Zu Franz Brentano Und Zu Edmund Husserls Frühwerk, Frankfurt A. Main, Suhrkamp, 1993. [REVIEW] Axiomathes 6 (1):123-135.
  7.  9
    Michael J. Seidler (1979). "Aristotle and His World View," by Franz Brentano, Ed. And Trans. Rolf George and Roderick M. Chisholm. [REVIEW] Modern Schoolman 56 (4):373-374.
  8.  4
    Felice Lifshitz (2004). Martin Heinzelmann, Klaus Herbers, and Dieter R. Bauer, Eds., Mirakel Im Mittelalter: Konzeptionen, Erscheinungsformen, Deutungen. Stuttgart: Franz Steiner, 2002. Paper. Pp. 492; Tables, Graphs, and Maps. €59. [REVIEW] Speculum 79 (4):1088-1090.
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  9.  3
    Bertrand Bouckaert (1996). Dieter Münch, Intention und Zeichen. Untersuchungen zu Franz Brentano und zu Edmund Husserls Frühwerk. Revue Philosophique De Louvain 94 (2):367-369.
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  10.  4
    Joseph Gusmano (1977). "On the Several Senses of Being in Aristotle," by Franz Brentano, Ed. And Trans. Rolf George. [REVIEW] Modern Schoolman 54 (4):402-403.
  11.  2
    Ignacio Angelelli (1967). Review: Hans-Dieter Sluga, Max Kasbauer, Franz von Kutschera, Frege und die Typentheorie. Eine Historische Untersuchung. [REVIEW] Journal of Symbolic Logic 32 (1):107-108.
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  12.  1
    Olivier Depré (1988). Hegels Logik der Philosophie. Religion und Philosophie in der Theorie des absoluten Geistes. Hrsg. von Dieter Henrich und Rolf-Peter Horstmann. [REVIEW] Revue Philosophique De Louvain 86 (71):419-420.
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  13.  2
    C. J. Rowe (1983). Hanns-Dieter Voigtländer: Der Philosoph unddie Vielen. Pp. xiv + 698. Wiesbaden: Franz Steiner, 1980. Paper, DM. 178. The Classical Review 33 (01):140-.
  14. Jonathan Barnes (1988). "Über Aristoteles - Nachgelassene Aufsätze" by Franz Brentano, Edited by Rolf George. [REVIEW] Philosophy and Phenomenological Research 49 (1):162.
     
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  15. Giles Constable (1985). Joachim Wollasch, ed., with Wolf-Dieter Heim, Joachim Mehne, Franz Neiske, and Dietrich Poeck, Synopse der cluniacensischen Necrologien, 1: Einleitung und Register; 2: Die Synopse.(Münstersche Mittelalter-Schriften, 39/1–2.) Munich: Wilhelm Fink, 1982. 1: pp. 394. 2: pp. 731. Two-vol. set: DM 360. [REVIEW] Speculum 60 (1):208-211.
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  16.  1
    Max Gottschlich & Michael Wladika (eds.) (2005). Dialektische Logik. Hegels „Wissenschaft der Logik“ und ihre realphilosophischen Wirklichkeitsweisen (Gedenkschrift für Franz Ungler) [Dialectical Logic. Hegel’s Science of Logic and its Material Philosophical Realizations (Memorial for Franz Ungler)]. Königshausen&Neumann.
    Hegels Denken ist keineswegs von bloß historischem Interesse, sondern erweist sich stets von neuem als gegenwartsrelativ systematisch faszinierend. Dies gilt in besonderem Maße für jenes Werk, das für gründlichstes und systematisch anspruchsvollstes Denken unserer Tradition steht: die "Wissenschaft der Logik". Diese Logik ist keine weltlose, sondern schlechthin überall, wo wir auch leben und hinblicken, ist sie ausgebreitet wirklich und gegenständlich - in organischen Bildungen, Gefühlen, Meinungen, Institutionen, Kunstwerken, religiösen Formen, bis hin zu Konstrukten und Zahlen. Alles Natürliche und Geistige ist (...)
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  17. Dieter Münch (1995). Intention und Zeichen. Untersuchungen zu Franz Brentano und zu Edmund Husserls Frühwerk. Tijdschrift Voor Filosofie 57 (3):604-605.
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  18. Rolf George (1990). ''Franz Brentano, Über Ernst Machs' Erkenntnis und Irrtum'. Ed. Roderick M. Chisholm and Johann C. Marek. Studien zur österreichischen Philosophie; Bd. 6 Reviewed by. [REVIEW] Philosophy in Review 10 (6):222-224.
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  19. Dieter Münch (2004). Franz Brentano Und Die Katholische Aristoteles-Rezeption Im 19. Jahrhundert. In Arkadiusz Chrudzimski & Wolfgang Huemer (eds.), Phenomenology and Analysis: Essays on Central European Philosophy. Ontos 159-198.
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  20.  8
    Franz Brentano (1978). Aristotle and His World View. University of California Press.
    Franz Clemens Brentano Rolf George, Roderick M. Chisholm. 84 GOD AND THE PRINCIPLES OF CHOICE certain that God's knowledge of himself would not be the best possible knowledge if it were not the attainment of a wisdom that ...
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  21. Notker Schneider, R. Mall & Dieter Lohmar (eds.) (1998). Einheit Und Vielfalt: Das Verstehen der Kulturen. Rodopi.
    Inhalt: I. Logik, Methodologie und Hermeneutik der Interkulturalität. Ram ADHAR MALL: Einheit angesichts der Vielfalt. Bernhard WALDENFELS: Kulturelle und soziale Fremdheit. Gerhard PASTERNACK: Hermeneutik als Daseinsanalytik. Intrakulturelle Explikationen des interkulturellen Verstehens. Franz WIMMER: Identität und Kulturbrüche. Hans P. STURM: Die vierfache Negationslogik im östlichen und westlichen Denken. Jayandra SONI: Einheit und Vielfalt aus der Sicht der siebenstufigen Prädikationslogik. Gregor PAUL: Logik, Verstehen und Kulturen. Michael KRAUSZ: Two Aims of Cultural Interpretation: Explaining and Healing. Thierry LENAIN: Understanding the Past: History (...)
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  22.  11
    Rolf-Dieter Herrmann (1971). How a European Views the Journal of Aesthetics and Art Criticism. Journal of Aesthetics and Art Criticism 29 (4):499-505.
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  23.  23
    Rolf-Dieter Herrmann (1973). Art, Technology, and Nietzsche. Journal of Aesthetics and Art Criticism 32 (1):95-102.
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  24.  5
    Rolf-Dieter Hepp (2008). Understanding and Misunderstanding. Semiotics:326-336.
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  25.  12
    Rolf-Dieter Herrmann (1975). Newton's Positivism and the a Priori Constitution of the World. International Philosophical Quarterly 15 (2):205-214.
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  26.  3
    Rolf Dieter Hepp (2011). Jeff Bernard. American Journal of Semiotics 26 (1/4):27 - 39.
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  27.  2
    Rolf-Dieter Hepp (2009). Time Pressure. Semiotics:117-123.
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  28.  3
    Rolf-Dieter Hepp (2011). Precarity and Employment. Semiotics:216-225.
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  29.  1
    Rolf Dieter Herrmann (1971). How a European Views the Journal of Aestehtics and Art Criticism. Journal of Aesthetics and Art Criticism 29:499-506.
    How have the theories of aesthetics which were worked out in europe evolved in america? are there widely differing standpoints between european and american aestheticians? what herrmann tried to do, to shed light on these questions, was to look over the issues of "the journal of aesthetics and art criticism" since 1941. thomas munro, a pupil of john dewey and founder of the journal tried to provide in the united states a broader and more open-ended and undogmatic platform for aesthetics (...)
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  30.  1
    Rolf-Dieter Herrmann (1968). Ästhetik-Tagung in Princeton. Zeitschrift für Philosophische Forschung 22 (1):131 - 135.
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  31.  1
    Rolf-Dieter Hepp (2006). The Relational Thinking of Pierre Bourdieu. American Journal of Semiotics 22 (1/4):55-68.
    The thinking of Pierre Bourdieu, even in its most subtle aspects, is characterized by a distrust of the “high” theory. He does not totally reject it, but it is questioned by his critical reflection upon it. By a resort to the functions of the social and the French epistemology, which examines and analyzes the scientific terms in connection to their constitution, Bourdieu’s theory aims to develop a “sociological thinking” in relations which integrates motives of the “social” into the theoretical reflection (...)
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  32. Rolf-Dieter Hepp (2006). Tajs Special Issue on Pierre Bourdieu-the Relational Thinking of Pierre Bourdieu. American Journal of Semiotics 22 (1):55.
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  33. Rolf-Dieter Herrmann (1973). Der Künstler in der Modernen Gesellschaft. Journal of Aesthetics and Art Criticism 31 (4):567-567.
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  34. Rolf-Dieter Herrmann (1974). Josef Albers. Journal of Aesthetic Education 8 (2):65.
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  35. Rolf-Dieter Herrmann (1969). Künstler Und Interpret: Zur Modernen Äesthetik. Journal of Aesthetics and Art Criticism 28 (1):114-114.
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  36. Rolf-Dieter Herrmann (1977). Michael Heinen, "Die Konstitution der Ästhetik in Wilhelm Diltheys Philosophie". [REVIEW] Journal of the History of Philosophy 15 (4):487.
     
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  37. Rolf-Dieter Herrmann (1962). Martin Heidegger und die Idee der Kunst. Filosofia 13 (4 Supplemento):648.
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  38. Leora Batnitzky (2009). Idolatry and Representation: The Philosophy of Franz Rosenzweig Reconsidered. Princeton University Press.
    Although Franz Rosenzweig is arguably the most important Jewish philosopher of the twentieth century, his thought remains little understood. Here, Leora Batnitzky argues that Rosenzweig's redirection of German-Jewish ethical monotheism anticipates and challenges contemporary trends in religious studies, ethics, philosophy, anthropology, theology, and biblical studies.This text, which captures the hermeneutical movement of Rosenzweig's corpus, is the first to consider the full import of the cultural criticism articulated in his writings on the modern meanings of art, language, ethics, and national (...)
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  39.  52
    Luca Bertolino (2012). La filosofia della religione di Franz Rosenzweig. In Massimo Giuliani (ed.), Franz Rosenzweig. Ritornare alle fonti, ripensare la vita. Il Pozzo di Giacobbe 67-88.
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  40.  42
    Kevin Mulligan & Barry Smith (1985). Franz Brentano on the Ontology of Mind. Philosophy and Phenomenological Research 45 (4):627-644.
    This is a review article on Franz Brentano’s Descriptive Psychology published in 1982. We provide a detailed exposition of Brentano’s work on this topic, focusing on the unity of consciousness, the modes of connection and the types of part, including separable parts, distinctive parts, logical parts and what Brentano calls modificational quasi-parts. We also deal with Brentano’s account of the objects of sensation and the experience of time.
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  41.  17
    Luca Bertolino (2010). Die Rolle des Chores in Franz Rosenzweigs Stern der Erlösung. Rosenzweig Jahrbuch / Rosenzweig Yearbook 5:141-159.
    In Franz Rosenzweig's "The Star of Redemption" the chorus comes on stage in three forms: chorus in tragedy (with its presence in ancient classical tragedy and its absence in modern one), chorus of redemption and chorus in church music. Analyzing the role of chorus is useful to study Rosenzweig's aesthetics, which is in a way a "classical" art theory, but not an idealistic "pure" aesthetics, inasmuch as art must be "applied" art. An idealistic pure art condemns us to live (...)
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  42.  16
    Carlo Ierna (2015). A Letter From Edmund Husserl to Franz Brentano From 29 XII 1889. Husserl Studies 31 (1):65-72.
    Among the correspondence between Husserl and Brentano kept at the Houghton Library of Harvard University there is a letter from Husserl to Brentano from 29 XII 1889, whose contents were completely unknown until now. The letter is of some significance, both historically as well as systematically for Husserl’s early development, painting a vivid picture of his relation and indebtedness to his teacher Franz Brentano. As in his letter to Stumpf from February 1890, Husserl describes the issues he had encountered (...)
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  43.  23
    Michael Salter (1999). Neo-Fascist Legal Theory on Trial: An Interpretation of Carl Schmitt's Defence at Nuremberg From the Perspective of Franz Neumann's Critical Theory of Law. Res Publica 5 (2):161-193.
    This article addresses, from a Frankfurt School perspective on law identified with Franz Neumann and more recently Habermas, the attack upon the principles of war criminality formulated at the Nuremberg trials by the increasingly influential legal and political theory of Carl Schmitt. It also considers the contradictions within certain of the defence arguments that Schmitt himself resorted to when interrogated as a possible war crimes defendant at Nuremberg. The overall argument is that a distinctly internal, or “immanent”, form (...)
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  44.  6
    Dieter Groh & Rolf-Peter Sieferle (1980). Experience of Nature in Bourgeois Society and Economic Theory: Outlines of an Interdisciplinary Research Project. Social Research 47.
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  45.  11
    A. Russo (2013). Franz Brentano and Cornelio Fabro: A Forgotten Chapter of the Brentanian Reception. Axiomathes (1):1-9.
    In celebration of the centenary of the Italian philosopher Cornelio Fabro’s birth (1911–1995), this paper investigates the essential theoretical traits that undergird the framework of Fabro’s 1941 texts, by comparing them with Franz Brentano’s (1838–1817) project of renewing Thomism through a new understanding of Aristotle. The secondary literature concerning the comparison of both these authors is almost nonexistent. Our goal is to clarify some of the central issues regarding the relation between Fabro and Brentano through direct textual analysis of (...)
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  46.  5
    Mauro Rocha Baptista (2012). Religião e literatura na crítica a Franz Kafka (Religion and literature in the criticism about Franz Kafka) - DOI: 10.5752/P.2175-5841.2012v10n25p157. [REVIEW] Horizonte 10 (25):157-175.
    Partimos dos eixos propostos por José Carlos Barcellos no artigo “Literatura e teologia” para enquadrar a fortuna crítica que se elevou em torno de Franz Kafka quanto à relação entre sua literatura e a temática religiosa. O primeiro eixo lida com a perspectiva de que a literatura se apresente como uma teologia não teórica, nele analisamos a configuração de Kafka como um cabalista de acordo com Scholem. No segundo, sob a ótica de que a teologia está presente na literatura, (...)
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  47. Guenther Roth, Richard N. Hunt, Douglas A. Chalmers, Franz Osterroth, Dieter Schuster & Frolinde Balser (1965). The Social Democrats in Imperial Germany. Science and Society 29 (4):462-467.
     
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  48.  2
    Estela Fernández Nadal (2001). El pensamiento de Franz Hinkelammert desde la perspectiva de una filosofía latinoamericana. Utopía y Praxis Latinoamericana 6 (12):50-63.
    Apartir de una revisión de la definición tradicional de la filosofía y de una crítica de sus supuestos, el artículo propone una formulación del quehacer filosófico latinoamericano acorde a las exigencias de una agenda teórica y práctica actual. A continuación se valora el aporte de Franz Hinke..
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  49.  2
    Luca Bertolino (2005). Il nulla e la filosofia. Idealismo critico e esperienza religiosa in Franz Rosenzweig. Trauben.
    Il concetto di nulla viene assunto come chiave ermeneutica per accostare la proposta teoretica di uno dei maggiori rappresentanti del pensiero ebraico contemporaneo: Franz Rosenzweig (1886-1929). Attraverso l'analisi dei luoghi, delle accezioni e delle valenze con cui il nulla si presenta nelle pagine della "Stella della redenzione", si evidenzia come ai diversi significati attribuiti da Rosenzweig a questo concetto corrispondano differenti modi di intendere la filosofia. I temi della filosofia del nulla, della creatio ex nihilo e della morte intesa (...)
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  50. Martin Brasser (2012). Der Tod im Leben. Einige Grundgedanken zu und aus Franz Rosenzweigs der Stern der Erlösung. Filozofija I Društvo 23 (2):46-54.
    Franz Rosenzweig gilt als Existenzphilosoph, weil er das Thema des Todes ins Zentrum der Argumentation in seinem philosophisch-theologischen Hauptwerk Der Stern der Erlösung gestellt hat. Die Religion wird dort als der Ort verstanden, an dem der Tod nicht mehr wie im a-religiösen Leben aus dem Leben herausgedrängt werden muss. Wenn Religion Liebe ist, dann ist der Tod so Teil des Lebens wie er Teil der Liebe zwischen zwei Liebenden ist: als bejahter Bestandteil ihres gemeinsamen Lebens. Der Aufsatz versucht diese (...)
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