Search results for 'Ronald Rousseau' (try it on Scholar)

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  1. Ronald Rousseau & Piet Van Hecke (1999). Measuring Biodiversity. Acta Biotheoretica 47 (1).score: 240.0
    ''Biodiversity'' is all to often used as a buzz-word, with no clearly defined meaning, let alone a strict procedure to measure it. This article proposes a logical procedure, based on a similar approach in socio-economics (to measure income inequality). Every element in our logical procedure is known. Bringing it all together as presented is new, as far as we know.
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  2. Jean-Jacques Rousseau, Political Writings of Jean Jacques Rousseau, the (in 2 Vols).score: 180.0
  3. Jean-Jacques Rousseau (2009). Rousseau on Women, Love, and Family. Dartmouth College Press.score: 180.0
    This is be our second course adoption anthology drawing from this solid foundation.
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  4. Jean-Jacques Rousseau, Confessions of J. J. Rousseau (Complete).score: 180.0
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  5. Jean-Jacques Rousseau, Images From the Confessions of J. J. Rousseau.score: 180.0
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  6. Msgr Knox & A. Ronald (2012). Msgr. Ronald A. Knox on the Great Depression of the 1930s. The Chesterton Review 37 (3/4):585-586.score: 180.0
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  7. Jean-Jacques Rousseau (2004). Le Discours Sur l'Inégalité de Rousseau. Collection Résurgences.score: 180.0
  8. Jean-Jacques Rousseau & Benjamin Constant (2007). La noción de libertad en el émile de J.-j. Rousseau. In Jorge Martínez Contreras, Aura Ponce de León & Luis Villoro (eds.), El Saber Filosófico. Asociación Filosófica de México. 2--126.score: 180.0
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  9. Jean-Jacques Rousseau (1974). The Essential Rousseau: The Social Contract, Discourse on the Origin of Inequality, Discourse on the Arts and Sciences, the Creed of a Savoyard Priest. New York,New American Library.score: 180.0
     
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  10. Jean-Jacques Rousseau (2013). The Essential Writings of Rousseau. Modern Library.score: 180.0
    Discourse on the origin and foundations of inequality among men (complete) -- On the social contract (complete) -- Emile, or, On education -- Julie, or, The new Heloise -- Reveries of the solitary walker.
     
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  11. Jean-Jacques Rousseau (1979). The Indispensable Rousseau. Quartet Books.score: 180.0
     
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  12. Jean-Jacques Rousseau (2012). The Major Political Writings of Jean-Jacques Rousseau: The Two Discourses and Social Contract. The University of Chicago Press.score: 180.0
    Discourse on the sciences and the arts -- Discourse on inequality -- On the social contract.
     
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  13. Jean-Jacques Rousseau (2014). The Major Political Writings of Jean-Jacques Rousseau: The Two "Discourses" and the "Social Contract". University of Chicago Press.score: 180.0
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  14. Jean-Jacques Rousseau (1915/1971). The Political Writings of Jean Jacques Rousseau. New York,B. Franklin.score: 180.0
  15. David R. Cameron (1969). Rousseau and the Religious Quest, By Ronald Grimsley, Oxford, Clarendon Press, 1968. Pp. Xiv, 148. $3.75. [REVIEW] Dialogue 8 (01):140-142.score: 120.0
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  16. David Cameron (1971). Rousseau Religious Writings. Edited by Ronald Grimsley. Oxford: Clarendon Press. 1970. Pp. Viii, 403. $11.25.Men and Citizens: A Study of Rousseau's Social Theory. By Judith N. Shklar. Cambridge: Cambridge University Press. 1969. Pp. Viii, 246. $8.75. [REVIEW] Dialogue 10 (03):598-601.score: 120.0
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  17. J. I. MacAdam (1974). Jean-Jacques Rousseau, Du Contrat Social, Texte Présenté Et Commenté Par Jean-Marie Fataud Et Marie-Claude Bartholy, Paris: Bibliothèque Bordas, 1972, 256 Pages. Jean-Jacques Rousseau, Du Contrat Social, Edited with an Introduction and Notes by Ronald Grimsley, Oxford: Clarendon Press, 1972 ($10.25). Rousseau, An Introduction to His Political Philosophy, by John C. Hall, London: Macmillan, 1973, Pp. 167. $1.75. [REVIEW] Dialogue 13 (02):394-396.score: 120.0
  18. Ruth Weissbourd Grant (1997). Hypocrisy and Integrity: Machiavelli, Rousseau, and the Ethics of Politics. University of Chicago Press.score: 54.0
    Questioning the usual judgements of political ethics, Ruth W. Grant argues that hypocrisy can actually be constructive while strictly principled behavior can be destructive. Hypocrisy and Integrity offers a new conceptual framework that clarifies the differences between idealism and fanaticism while it uncovers the moral limits of compromise. "Exciting and provocative. . . . Grant's work is to be highly recommended, offering a fresh reading of Rousseau and Machiavelli as well as presenting a penetrating analysis of hypocrisy and integrity."-- (...) J. Terchek, American Political Science Review "A great refreshment. . . . With liberalism's best interests at heart, Grant seeks to make available a better understanding of the limits of reason in politics."--Peter Berkowitz, New Republic. (shrink)
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  19. Ronald Grimsley (1985). The Modern Self in Rousseau's Confessions. A Reply to St. Augustine. Journal of the History of Philosophy 23 (4):592-593.score: 36.0
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  20. Ronald Grimsley (1978). Jean-Jacques Rousseau, Philosopher of Nature. Royal Institute of Philosophy Lectures 12:184-198.score: 36.0
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  21. Ronald Grimsley (1989). The General Will Before Rousseau. The Transformation of the Divine Into the Civic. Journal of the History of Philosophy 27 (2):311-312.score: 36.0
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  22. Ronald Grimsley (1983). Jean-Jacques Rousseau. Barnes & Noble Books.score: 36.0
     
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  23. Ronald Grimsley (1969). Jean-Jacques Rousseau: A Study in Self-Awareness. Cardiff, University of Wales P..score: 36.0
     
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  24. Ronald Grimsley (1968). Rousseau and the Religious Quest. Oxford, Clarendon P..score: 36.0
     
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  25. Ronald Grimsley (1973). The Philosophy of Rousseau. New York,Oxford University Press.score: 36.0
     
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  26. Robert Wokler, Ronald Grimsley & John C. Hall (1974). The Philosophy of Rousseau.Rousseau: An Introduction to His Political Philosophy. Philosophical Quarterly 24 (96):281.score: 36.0
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  27. Matthew Simpson (2006). A Paradox of Sovereignty in Rousseau's Social Contract. Journal of Moral Philosophy 3 (1):45-56.score: 24.0
    One unique part of Rousseau's Social Contract is his argument that a just society must have a specific constitutional arrangement of powers centred around what he calls the Sovereign and the Prince. This makes his philosophy different from other contractualists, such as Hobbes and Locke, who think that the principles of good government are compatible with any number of institutional structures. Rousseau's constitutional theory is thus significant in a way that has no parallel in Hobbes or Locke. More (...)
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  28. Simon Critchley (2009). The Catechism of the Citizen: Politics, Law and Religion in, After, with and Against Rousseau. [REVIEW] Continental Philosophy Review 42 (1):5-34.score: 24.0
    As a way of thinking through the bleakness of the political present through which we are all too precipitously moving, this essay attempts to demonstrate the interconnections between three concepts: politics, law and religion. By way of a detailed reading of Rousseau, I try to show how any conception of legitimate politics and law requires a conception of religion at its base and as its basis. In my view, this is highly problematic and in the conclusion an argument is (...)
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  29. Philip A. Quadrio (2009). Kant and Rousseau on the Critique of Philosophical Theology: The Primacy of Practical Reason. Sophia 48 (2):179-193.score: 24.0
    This paper explores the Rousseauian background to Kant’s critique of metaphysics and philosophical theology. The core idea is that the rejection of metaphysics and philosophical theology is part of a turn from theoretical to practical reason influential on European philosophy of religion, a turn we associate with Kant but that is prefigured by Rousseau. Rousseau is not, however, a thinker normally associated with the notion of metaphysical criticism, nor the notion of the primacy of practical reason. The paper (...)
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  30. Robert Jubb (2011). Rawls and Rousseau: Amour-Propre and the Strains of Commitment. [REVIEW] Res Publica 17 (3):245-260.score: 24.0
    In this paper I try to illuminate the Rawlsian architectonic through an interpretation of what Rawls’ Lectures on the History of Political Philosophy say about Rousseau. I argue that Rawls’ emphasis there when discussing Rousseau on interpreting amour-propre so as to make it compatible with a life in at least some societies draws attention to, and helps explicate, an analogous feature of his own work, the strains of commitment broadly conceived. Both are centrally connected with protecting a sense (...)
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  31. Hunter Mcewan (2011). A Portrait of the Teacher as Friend and Artist: The Example of Jean-Jacques Rousseau. Educational Philosophy and Theory 43 (5):508-520.score: 24.0
    The following is a reflection on the possibility of teaching by example, and especially as the idea of teaching by example is developed in the work of Jean-Jacques Rousseau. My thesis is that Rousseau created a literary version of himself in his writings as an embodiment of his philosophy, rather in the same way and with the same purpose that Plato created a version of Socrates. This figure of Rousseau—a sort of philosophical portrait of the man of (...)
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  32. Sandra Berns (2005). Liberalism and the Privatised Family: The Legacy of Rousseau. Res Publica 11 (2):125-155.score: 24.0
    This article argues that the intellectual legacy of Rousseau is at the root of the failure of 20th century egalitarian theorists such as Rawls and Dworkin to engage intellectually with feminist theorists working within the liberal tradition. Through an extended critique of Rousseau’s delineation of the relationship between liberal citizenship and the private family, it argues that the failure of such liberal theorists to take gender hierarchy seriously is a consequence of their attempt to place the private family (...)
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  33. Olga Stuchebrukhov (2007). “Ridiculous” Dream Versus Social Contract: Dostoevskij, Rousseau, and the Problem of Ideal Society. Studies in East European Thought 59 (1-2):101 - 169.score: 24.0
    Drawing on the Second Discourse and the Social Contract and Notes from Underground and “The Dream of a Ridiculous Man,” this essay examines the striking similarities and fundamental differences between Dostoevskij’s and Rousseau’s treatment of the problem of individual vs. society and their notions of ideal social relations. The essay investigates Rousseau’s attempt to absorb morality into politics and “to concretize” Diderot’s universal moral man into citizen. It also suggests that Dostoevskij takes Rousseau’s attempt at concretization a (...)
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  34. Mark S. Cladis (2000). Redeeming Love: Rousseau and Eighteenth-Century Moral Philosophy. Journal of Religious Ethics 28 (2):221 - 251.score: 24.0
    This essay employs Jean-Jacques Rousseau (1712-1778) as a vehicle to explore love in eighteenth-century French moral philosophy and theological ethics. The relation between love of self and love of God was understood variously and produced contrasting models of the relation between the public and the private. Rousseau, perhaps more than any other figure in the eighteenth century, wrestled with the complex, competing traditions of love, and in doing so he probed and articulated the tension between and the harmony (...)
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  35. Thyge Tegtmejer (2013). Rousseau I 2012: De-Konstrueret Og Re-Konstrueret. Studier I Pædagogisk Filosofi 2 (1):70-84.score: 24.0
    What will become of Rousseau when read in a non-transcendent way, as a line of some of the most prominent contemporary theorists of the philosophy of education would suggest as inevitable? To answer this question, the position and analytical tools of Jacques Derrida are clarified, and Rousseau’s “Émile ou De l’éducation” is read non-transcendentally, which implies a challenge and a deconstruction of the way Rousseau has built the argument for his educational project. The article concludes with a (...)
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  36. Ulla Thøgersen (2013). Rousseau Vivant: En Aktualisering Af Émile Med Fokus På Det Lidenskabelige Fænomenfelt. Studier I Pædagogisk Filosofi 2 (1):34-43.score: 24.0
    The paper focuses on Rousseau’s understanding of passionate life and especially his interpretation of erotic desire in Émile . The main argument presented is that Rousseau by his studies of erotic desire gives us at present day the possibility of radicalizing our understanding of human being in pedagogy. Firstly, by allowing us to rethink passions as important phenomena in human life and secondly, by understanding pedagogical practice as an arena which is part of forming passions, including erotic desire.
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  37. Jacira de Freitas (2011). Linguagem natural e música em Rousseau: a busca da expressividade. Trans/Form/Ação 31 (1):53-72.score: 24.0
    As análises de Rousseau indicam que o ingresso no universo simbólico traz consigo a possibilidade da perda da unidade do indivíduo e com ela a possibilidade de ruptura do vínculo social. Partindo da demonstração que a mediação dos signos representativos dá-se em três instâncias distintas, procurou-se detectar se a mesma lógica que comanda o sistema como um todo subjaz às suas teorias musicais. A idéia de que uma seqüência hierarquizada de valores, que vão do mínimo ao máximo de inserção (...)
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  38. Nenad Miscevic (2013). In Search of the Reason and the Right—Rousseau's Social Contract as a Thought Experiment. Acta Analytica 28 (4):509-526.score: 24.0
    For Rousseau, social contract is a hypothetical one; the paper claims that it is, in contemporary terms, a political thought-experiment (TE). The abductive way of thinking, looking for the best normative pattern in the data, finds its counterpart in the historical abduction in the Second Discourse; the analogy between the two secures the methodological unity of Rousseau’s political philosophy. The proposed reading of the work as a TE shows that it fulfills the necessary requirements put by (hopefully) intuitively (...)
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  39. Elke Kleinau (2012). Botany and the Taming of Female Passion: Rousseau and Contemporary Educational Concepts of Young Women. [REVIEW] Studies in Philosophy and Education 31 (5):465-476.score: 24.0
    Central in the analyses of women’s and gender studies within the history of education has been Rousseau’s (Emil oder Über die Erziehung, 12th edn. Ferdinand Schöningh, Paderborn 1762) educational novel Emile, especially Book 5, which deals with the education of Sophie, Emilie’s future spouse. Given the lasting interest in the person of Rousseau and his work, it is astonishing that there is a work by him, that has not been a focus of analysis in studies on the history (...)
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  40. Natalia Maruyama (2012). As condições de existência da língua da natureza na filosofia de Rousseau. Cadernos de Ética E Filosofia Política 21:64-77.score: 24.0
    It behooves us to examine , first, in the work of Rousseau the overlapping of their conception of nature and the foundations of social and political life : it is possible to mention the harmony between man and nature without considerations of politics? Then we examine some aspects of modern subjectivity – feeling of existence , moral conscience , the idea of ​​ happiness, pursuit of the indoor unit.
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  41. Luiz Felipe Netto de Andrade E. Silva Sahd (2012). Rousseau E os limites da Lei natural. Cadernos de Ética E Filosofia Política 21:119-128.score: 24.0
    Pretende-se aqui articular os elementos da crítica de Rousseau à doutirna do direito natural, tal como ela aparece em Hobbes e na tradição jusnaturalista.
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  42. Daniel Tröhler (2012). Rousseau's Emile, or the Fear of Passions. Studies in Philosophy and Education 31 (5):477-489.score: 24.0
    Notwithstanding the general accepted understanding that Rousseau is the master of modern education reflecting the progress by enlightenment this articles suggests that Rousseau’s Emile is—as most of Rousseau’s other writings are, too—testimony to a brilliant and passionate writer expressing thoughts about his concern how to deal with passions—passion being one of the most disputed concepts in late seventeenth and in eighteenth century. The reading of Emile has therefore take into account polemic as a literary trope in (...)’s style of writing. (shrink)
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  43. Laetitia de Rohan Chabot (2013). Le rôle de l'imagination dans la naissance du sentiment moral chez Rousseau. Astérion. Philosophie, Histoire des Idées, Pensée Politique (11).score: 24.0
    Telle qu’elle se décline dans la théorie de la pitié du livre IV de l’Émile, la philosophie morale de Rousseau réconcilie deux traditions : les morales dites de l’amour-propre et celles du sentiment moral. La présence de l’imagination, dans la morale dite égoïste, mêle le sentiment moral à l’intérêt et donc à l’amour-propre. A contrario, ne pas recourir à l’imagination dans les morales du sentiment moral doit permettre d’éviter cette perversion. L’originalité de la philosophie morale de Rousseau est (...)
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  44. Maria Cecilia Pedreira de Almeida (2012). Vozes da virtude: Moralidade, religião E sociedade em Bayle E Rousseau. Cadernos de Ética E Filosofia Política 21:219-232.score: 24.0
    The aim of this paper is to analyze the similarities and differences between Bayle and Rousseau especially regarding the question of the necessity of religion and political consequences for society.
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  45. Jacira Freitas (2012). Imaginação E loucura: Os diálogos de Rousseau. Cadernos de Ética E Filosofia Política 21:193-206.score: 24.0
    O texto aqui apresentado se constrói na intersecção de duas vertentes de interpretação da filosofia de Rousseau: por um lado, aquelas que privilegiam o aspecto moral do pensamento do genebrino; e, por outro lado, as leituras concentradas nos aspectos autobiográficos de sua obra.
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  46. Marianna Papastephanou & Zelia Gregoriou (2014). Locke's Children? Rousseau and the Beans (Beings?) of the Colonial Learner. Studies in Philosophy and Education 33 (5):463-480.score: 24.0
    Rousseau’s story about Emile having his first moral lesson in property rights by planting beans in a garden plot has educationally been discussed from various perspectives. What remains unexplored in such readings, however, is the connection of the theory of the natural learner with the Lockean rationalization of appropriation of land through cultivation. We will show that this connection forms the subtext of the ‘beans’ episode and grounds the rich and complex textual operations that give to the episode a (...)
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  47. Ana Paula Penchaszadeh & Mauro Spagnolo (2009). Voluntades (des)encontradas: las máscaras de la representación en la teoría política de Jean-Jacques Rousseau. Daimon 47:49-64.score: 24.0
    Si bien es cierto que la aparición de la representación política se ha ligado con un cauce histórico particularmente fértil para el sobrevenir del liberalismo, no lo es menos que los efectos políticos e históricos que se desprenden de aquella pueden ser calibrados con otras piezas que las liberales. Aunque parezca contradictorio y paradójico apelar a la teoría rousseauniana para reflexionar sobre los dilemas de la representación, consideramos altamente sugestivo que, pese a Rousseau mismo, bajo la forma naturalmente particular (...)
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  48. Antonio Pintor-Ramos (2009). Rousseau y la libertad. Logos 16:95-116.score: 24.0
    Nadie parece discutir que la referencia a Rousseau resulta imprescindible dentro de la amplia problemática moderna en torno a la libertad. Existe una línea ininterrumpida desde el mismo momento en que el autor publicó sus escritos hasta nuestros días que –aunque marcada por altibajos y aspectos cambiantes– hacen de él un “contemporáneo” nuestro, por encima de los aspectos obsoletos e incluso arcaizantes que no escasean en su obra.
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  49. Julia G. Smola (2010). Hannah Arendt lectora de Rousseau. Doispontos 7 (4).score: 24.0
    We are used to see Rousseau as the first modern thinker of freedom. However, Arendt's version of Rousseau, that we will try to trace here, is far from this image. Let's say that, if Arendt could agree that Rousseau conceived the modern idea of freedom, this does not make him a thinker of political freedom. Rousseau if for Arendt, the political thinker that contributed the most to the modern theory of sovereignty, that "leads to a denial (...)
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  50. Blaise Bachofen (2007). « Les douceurs d'un commerce indépendant » : Jean-Jacques Rousseau, ou le libéralisme retourné contre lui-même. Astérion 5.score: 24.0
    On associe habituellement Rousseau à la tradition républicaine, opposée schématiquement à la tradition libérale. Sans remettre en cause globalement cette thèse, il peut être intéressant de déplacer les termes de la problématique, en présentant la critique rousseauiste du libéralisme comme une critique menée de l’intérieur, plutôt que de l’extérieur. On peut en effet, à l’exemple de John Pocock, identifier un tronc commun aux pensées républicaine et libérale ou, à l’exemple de Charles Larmore, voir dans le républicanisme « une formulation (...)
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