Search results for 'Soul Judaism' (try it on Scholar)

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  1. Philip David Bookstaber (1950). The Idea of Development of the Soul in Medieval Jewish Philosophy. Philadelphia, M. Jacobs.score: 90.0
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  2. Daniel H. Weiss (2013). Embodied Cognition in Classical Rabbinic Literature. Zygon 48 (3):788-807.score: 72.0
    Challenging earlier cognitivist approaches, recent theories of embodied cognition argue that the human mind and its functions are best understood as intimately bound up with the human body and its physiological dimensions. Some scholars have suggested that such theories, in departing from some core assumptions of the Western philosophical tradition, display significant similarities to certain non-Western traditions of thought, such as Buddhism. This essay extends such parallels to the Jewish tradition and argues that, in particular, classical rabbinic thought presents a (...)
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  3. Brian Ogren (2009). Renaissance and Rebirth: Reincarnation in Early Modern Italian Kabbalah. Brill.score: 60.0
    This book addresses the problematic question of the roles and achievements of Jews who lived in Italy in the development of Renaissance culture in its Jewish ...
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  4. Yaʻaḳov Ḳanevsḳi (1990). Etsot Ṿe-Hadrakhot. Y.M. Ben Y.F. Grinṿald.score: 60.0
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  5. Eliyahu Aviad (2005). Moreh Nevukhe Ha-Nefesh: Hebeṭim Ḥinukhiyim la-Higiyenah Shel Ha-Nefesh Be-Mishnat Ha-Rambam. Miśrad Ha-Ḥinukh, Ha-Tarbut Ṿeha-Sporṭ, Maḥleḳet Ha-Pirsumim.score: 60.0
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  6. Mikhaʼ Avraham & el (2007). Enosh Ke-Ḥatsir: ʻal Ha-Adam: Guf Ṿe-Nefesh, Regesh, Śekhel Ṿe-Ratson. Hotsaʼat Tam.score: 60.0
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  7. Mikhaʼel Avraham (2007). Enosh Ke-Ḥatsir: ʻal Ha-Adam: Guf Ṿe-Nefesh, Regesh, Śekhel Ṿe-Ratson. Hotsaʼat Tam.score: 60.0
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  8. ʻOded Daṿid (2009). Beʼur le-Sefer Derekh Ha-Shem la-Ramḥal. A.score: 60.0
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  9. Moshe Ḥayyim Luzzatto (2006). Sefer Derekh H.: Ha-Mevoʼar. Eliyahu Roṭ.score: 60.0
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  10. Norbert M. Samuelson (2011). Reflections on the Distinctness of Judaism and the Sciences. Zygon 46 (2):396-412.score: 54.0
    Abstract. The object of this essay is to explain what there is about discussions of Judaism and the sciences that is distinctive from discussions about religion in general and the sciences. The description draws primarily but not exclusively from recent meetings of the Judaism, Medicine, and Science Group in Tempe, Arizona. The author's Jewish Faith and Modern Science, together with a selective bibliography of writings in this subfield, are used to generate a list of science issues—focused around the (...)
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  11. Giuseppe Veltri (2009). Renaissance Philosophy in Jewish Garb: Foundations and Challenges in Judaism on the Eve of Modernity. Brill.score: 48.0
    Introduction: in search of a Jewish renaissance -- Jewish philosophy: humanist roots of a contradiction in terms -- The prophetic-poetic dimension of philosophy: the ars poetica and Immanuel of Rome -- Leone Ebreo's concept of Jewish philosophy -- Conceptions of history: Azariah de Rossi -- Scientific thought and the exegetical mind, with an essay on the life and works of Rabbi Judah Loew -- Mathematical and biblical exegesis: Jewish sources of Athanasius Kircher's musical theory -- Creating geographical and political utopias: (...)
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  12. Israel Meir (2004). Day by Day: Readings for the Soul From the Chofetz Chaim: Collected From His Writings: Appeared in Hebrew as "Kli Yakar Sifsei Daʻas". Distributed by Feldheim.score: 42.0
     
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  13. Chana Weisberg (2005). Divine Whispers: Stories That Speak to the Heart & Soul. Targum/Feldheim.score: 42.0
     
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  14. John Inglis (ed.) (2003). Medieval Philosophy and the Classical Tradition in Islam, Judaism, and Christianity. Routledgecurzon.score: 36.0
    The Islamic philosophical tradition was the privileged site for the study and continuation of the Classical philosophical tradition in the Middle Ages. An initial chapter on the history of Islamic philosophy sets the stage for sixteen articles on issues across the Islamic, Jewish and Christian traditions. The goal is to see the Islamic tradition in its own richness and complexity as the context of much Jewish intellectual work. Taken together, these two traditions provide the wider context to which Latin Christian (...)
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  15. Ah Asgari Yazdi (2004). " Peace" as Islam's Essential Soul According to Qur'anic Teachings. In Mehdi Faridzadeh (ed.), Philosophies of Peace and Just War in Greek Philosophy and Religions of Abraham: Judaism, Christianity and Islam. Global Scholarly Publications.score: 36.0
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  16. Nicholas D. Smith (1999). Plato's Analogy of Soul and State. Journal of Ethics 3 (1):31-49.score: 24.0
    In Part I of this paper, I argue that the arguments Plato offers for the tripartition of the soul are founded upon an equivocation, and that each of the valid options by which Plato might remove the equivocation will not produce a tripartite soul. In Part II, I argue that Plato is not wholly committed to an analogy of soul and state that would require either a tripartite state or a tripartite soul for the analogy to (...)
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  17. Richard Swinburne (1986). The Evolution of the Soul. Oxford University Press.score: 24.0
    This is a revised and updated version of Swinburne's controversial treatment of the eternal philosophical problem of the relation between mind and body. He argues that we can only make sense of the interaction between the mental and the physical in terms of the soul, and that there is no scientific explanation of the evolution of the soul.
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  18. Vlad Alexandrescu (2013). Regius and Gassendi on the Human Soul. Intellectual History Review 23 (2):433-452.score: 24.0
    Reshaping the neo-Aristotelian doctrines about the human soul was Descartes’s most spectacular enterprise, which gave birth to some of the sharpest debates in the Republic of Letters. Neverthe- less, it was certainly Descartes’s intention, as already expressed in the Discours de la méthode, to show that his new metaphysics could be supplemented with experimental research in the field of medicine and the conservation of life. It is no surprise then that several natural philosophers and doctors, such as Henricus Regius (...)
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  19. Brian Prince (2012). The Form of Soul in the Phaedo. Plato 11 11.score: 24.0
    Although the Phaedo never mentions a Form of Soul explicitly, the dialogue implies this Form’s existence. First, a number of passages in which Socrates describes his views about Forms imply that there are very many Forms; thus, Socrates’ general description of his theory gives no ground for denying that there is a Form of Soul. Second, the final argument for immortality positively requires a Form of Soul.
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  20. A. P. Bos (2003). The Soul and Its Instrumental Body: A Reinterpretation of Aristotle's Philosophy of Living Nature. Brill.score: 24.0
    Aristotle's definition of the soul should be interpreted as: 'the soul is the entelechy of a natural body that serves as its instrument'.
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  21. Palmyre M. F. Oomen (2003). On Brain, Soul, Self, and Freedom: An Essay in Bridging Neuroscience and Faith. Zygon 38 (2):377-392.score: 24.0
    The article begins at the intellectual fissure between many statements coming from neuroscience and the language of faith and theology. First I show that some conclusions drawn from neuroscientific research are not as firm as they seem: neuroscientific data leave room for the interpretation that mind matters. I then take a philosophical-theological look at the notions of soul, self, and freedom, also in the light of modern scientific research (self-organization, neuronal networks), and present a view in which these theologically (...)
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  22. Thomas C. Brickhouse & Nicholas D. Smith (2007). Socrates on How Wrongdoing Damages the Soul. Journal of Ethics 11 (4):337 - 356.score: 24.0
    There has been little scholarly attention given to explaining exactly how and why Socrates thinks that wrongdoing damages the soul. But there is more than a simple gap in the literature here, we shall argue. The most widely accepted view of Socratic moral psychology, we claim, actually leaves this well-known feature of Socrates’ philosophy absolutely inexplicable. In the first section of this paper, we rehearse this view of Socratic moral psychology, and explain its inadequacy on the issue of the (...)
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  23. Stewart Goetz (2011). A Brief History of the Soul. Wiley-Blackwell.score: 24.0
    The soul in Greek thought -- The soul in medieval Christian thought -- The soul in continental thought -- Locke, Butler, reid, and Hume -- Soul-body causal interaction -- The soul and contemporary science -- Contemporary challenges to the soul -- Thoughts on the future of the soul.
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  24. Olaf L. Müller, Consciousness Without Physical Basis. A Metaphysical Meditation on the Immortality of the Soul.score: 24.0
    Can we conceive of a mind without body? Does, for example, the idea of the soul's immortality make sense? Certain versions of materialism deny such questions; I shall try to prove that these versions of materialism cannot be right. They fail because they cannot account for the mental vocabulary from the language of brains in the vat. Envatted expressions such as "I think", "I believe", etc., do not have to be reinterpreted when we translate them to our language; they (...)
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  25. Owen J. Flanagan (2003). The Problem of the Soul: Two Visions of Mind and How to Reconcile Them. Basic Books.score: 24.0
    Traditional ideas about the basic nature of humanity are under attack as never before. The very attributes that make us human--free will, the permanence of personal identity, the existence of the soul--are being undermined and threatened by the current revolution in the science of the mind. If the mind is the brain, and therefore a physical object subject to deterministic laws, how can we have free will? If most of our thoughts and impulses are unconscious, how can we be (...)
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  26. Italo Testa (2012). Hegel's Naturalism, or Soul and Body in the Encyclopedia. In David Stern (ed.), Essays on Hegel’s Philosophy of Subjective Spirit, SUNY Press Albany, New York (pp. 19-35). SUNY Press.score: 24.0
    Paper given at the 20th Biennial Meeting of the Hegel Society of America, University of South Carolina, October 24-26, 2008 -/- The local problem of the soul-body relation can be grasped only against the global background of the relation between Nature and Spirit. This relates to Hegel's naturalism: the idea that there is one single reality - living reality - and different levels of description of it. This implies, moreover, that it is possible to ascribe some form of naturality (...)
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  27. Jose Filipe Silva & Juhana Toivanen (2011). The Active Nature of the Soul in Sense Perception: Robert Kilwardby and Peter Olivi. Vivarium 48 (3-4):245-278.score: 24.0
    This article discusses the theories of perception of Robert Kilwardby and Peter of John Olivi. Our aim is to show how in challenging certain assumptions of medieval Aristotelian theories of perception they drew on Augustine and argued for the active nature of the soul in sense perception. For both Kilwardby and Olivi, the soul is not passive with respect to perceived objects; rather, it causes its own cognitive acts with respect to external objects and thus allows the subject (...)
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  28. Paul Katsafanas (forthcoming). Review of Maudemarie Clark and David Dudrick, The Soul of Nietzsche's Beyond Good and Evil. [REVIEW] Journal of Nietzsche Studies.score: 24.0
    This is a contribution to a symposium on Clark and Dudrick’s The Soul of Nietzsche’s Beyond Good and Evil. I focus on three aspects of their book. First, I critique Clark and Dudrick’s claim that Nietzsche recognizes a discrete “will to value.” Second, I argue that Clark and Dudrick’s reading of Nietzschean drives (Triebe) as homunculi is indefensible. Third, I raise questions about their claim that Nietzsche understands the self as a “normative ordering” of drives, which they distinguish from (...)
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  29. Stephan Blatti (2008). Review: Raymond Martin and John Barresi: The Rise and Fall of Soul and Self: An Intellectual History of Personal Identity. [REVIEW] Mind 117 (465):191-195.score: 24.0
    This is a review of Raymond Martin and John Barresi's The Rise and Fall of Soul and Self: An Intellectual History of Personal Identity (Columbia University Press, 2006).
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  30. Shai Frogel (2010). The Soul: An Existentialist Point of View. [REVIEW] Human Studies 33 (2):191-204.score: 24.0
    The debate in relation to the soul suffers nowadays from a great lack of clarity. At least part of this cloudiness stems from a confusion among three different viewpoints that are not always reconcilable or mutually intelligible: the scientific point of view (natural sciences and empirical psychology), the therapeutic point of view (especially psychoanalysis) and the philosophical point of view. The goal of this paper is to blow away a little this cloudiness, and to introduce into the discussion a (...)
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  31. D. Zimmerman (1991). Two Cartesian Arguments for the Simplicity of the Soul. American Philosophical Quarterly 28 (July):127-37.score: 24.0
    The most well-known arguments for the simplicity of the soul - i.e., for the thesis that the subject of psychological states must be an unextended substance -are based upon the logical possibility of disembodiment. Descartes introduced this sort of argument into modern philosophy, and a version of it has been defended recently by Richard Swinburne. Some of the underlying assumptions of both arguments are examined and defended, but a closer look reveals that each depends upon unjustified inferences from the (...)
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  32. M. James C. Crabbe (ed.) (1999). From Soul to Self. Routledge.score: 24.0
    From Soul to Self takes us on a fascinating journey through philosophy, theology, religious studies and physiological sciences. The contributors explore the relationship between a variety of ideas that have arisen in philosophy, religion and science, each idea seeking to explain why we think we are somehow unique and distinct.
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  33. Michael Davis (2011). The Soul of the Greeks: An Inquiry. University of Chicago Press.score: 24.0
    The soul of Achilles -- Aristotle -- The doubleness of soul -- Out of itself for the sake of itself -- Nutritive soul -- Sensing soul: vision -- Thinking soul. Sensation and imagination ; Passive and active mind ; Imagination and thought -- The soul as self and self-aware -- "The father of the Logos" -- "For the friend is another self" -- Herodotus: the rest and motion of soul -- Rest in motion: (...)
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  34. Dag Nikolaus Hasse (2008). The Early Albertus Magnus and His Arabic Sources on the Theory of the Soul. Vivarium 46 (3):232-252.score: 24.0
    Albertus Magnus favours the Aristotelian definition of the soul as the first actuality or perfection of a natural body having life potentially. But he interprets Aristotle's vocabulary in a way that it becomes compatible with the separability of the soul from the body. The term “perfectio” is understood as referring to the soul's activity only, not to its essence. The term “forma” is avoided as inadequate for defining the soul's essence. The soul is understood as (...)
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  35. Tad M. Schmaltz (1996). Malebranche's Theory of the Soul: A Cartesian Interpretation. Oxford University Press.score: 24.0
    This book offers a provocative interpretation of the theory of the soul in the writings of the French Cartesian, Nicolas Malebranche (1638-1715). Though recent work on Malebranche's philosophy of mind has tended to emphasize his account of ideas, Schmaltz focuses rather on his rejection of Descartes' doctrine that the mind is better known than the body. In particular, he considers and defends Malebranche's argument that this rejection has a Cartesian basis. Schmaltz reveals that this argument not only provides a (...)
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  36. Richard C. Dales (1995). The Problem of the Rational Soul in the Thirteenth Century. E.J. Brill.score: 24.0
    This study of the interaction of the Aristotelian and Augustinian views of the soul traces the disarray of Latin concepts by 1240, the solutions of Bonaventure ...
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  37. John J. McGraw (2004). Brain & Belief: An Exploration of the Human Soul. Aegis Press.score: 24.0
    In this intriguing book, the concept of the soul is thoroughly investigated.
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  38. Kevin Corrigan (2011). Simmias Objection to Socrates in the Phaedo: Harmony, Symphony and Some Later Platonic/ Patristic Responses to the Mind/Soul-Body Question. International Journal of the Platonic Tradition 4 (2):147-162.score: 24.0
    Simmias' famous epiphenomenalist analogy of the soul-body relation to the harmony and strings of a lyre (together with Cebes' subsequent objection) leads to Socrates' initial refutation and subsequent prolonged defense of soul's immortality in the Phaedo . It also yields in late antiquity significant treatments of the harmony relation by Plotinus ( Ennead III 6 [26] 4, 30-52) and Porphyry ( Sentences 18, 8-18) that present a larger context for viewing the nature of harmony in the soul (...)
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  39. Joshua Wilburn (2013). Moral Education and the Spirited Part of the Soul in Plato's Laws. Oxford Studies in Ancient Philosophy 45:63.score: 24.0
    In this paper I argue that although the Republic’s tripartite theory of the soul is not explicitly endorsed in Plato’s late work the Laws, it continues to inform the Laws from beneath the surface of the text. In particular, I argue that the spirited part of the soul continues to play a major role in moral education and development in the Laws (as it did in earlier texts, where it is characterized as reason’s psychic ‘ally’). I examine the (...)
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  40. Marc Angel (2009). Maimonides, Spinoza and Us: Toward an Intellectually Vibrant Judaism. Jewish Lights Pub..score: 24.0
    Faith in reason, reason in faith -- The nature of God, the God of nature -- Torah from heaven -- Divine providence -- The oral Torah and rabbinic tradition -- Religion and superstition -- Israel and humanity -- Conversion to Judaism -- Eternal Torah, changing times -- Faith and reason.
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  41. Lodi Nauta (2008). From an Outsider's Point of View: Lorenzo Valla on the Soul. Vivarium 46 (3):368-391.score: 24.0
    In his Repastinatio . . . Lorenzo Valla launched a heavy attack on Aristotelian-scholastic thought. While most of this book is devoted to metaphysics, language and argumentation, Valla also incorporates chapters on the soul and natural philosophy. Using as criteria good Latin, common sense and common observation, he rejected much of standard Aristotelian teaching on the soul, replacing the hylopmorphic account of the scholastics by an Augustinian one. In this article his arguments on the soul's autonomy, nobility (...)
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  42. Ricardo Salles (ed.) (2005). Metaphysics, Soul, and Ethics in Ancient Thought: Themes From the Work of Richard Sorabji. Oxford University Press.score: 24.0
    Leading figures in ancient philosophy present nineteen original papers on three key themes in the work of Richard Sorabji. The papers dealing with Metaphysics range from Democritus to Numenius on basic questions about the structure and nature of reality: necessitation, properties, and time. The section on Soul includes one paper on the individuation of souls in Plato and five papers on Aristotle's and Aristotelian theories of cognition, with a special emphasis on perception. The section devoted to Ethics concentrates upon (...)
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  43. Marleen Rozemond (1997). Leibniz on the Union of Body and Soul. Archiv für Geschichte der Philosophie 79 (2):150-178.score: 24.0
    Leibniz took pride in the Pre-established Harmony as an account of mind-body union. On the other hand, he sometimes claimed that he did not have a good account of such a union. I explain the tension by distinguishing between two importantly different issues that concern the union: body-soul interaction and the per se unity of the composite. Furthermore, I argue that, contrary to R.M. Adams, Leibniz did have the philosophical resources to account for a per se unity of the (...)
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  44. Markus Wild (2008). Marin Cureau de la Chambre on the Natural Cognition of the Vegetative Soul: An Early Modern Theory of Instinct. Vivarium 46 (3):443-461.score: 24.0
    According to Marin Cureau de La Chambre—steering a middleway between the Aristotelian and the Cartesian conception of the soul—everything that lives cognizes and everything that cognizes is alive. Cureau sticks with the general tripart distinction of vegetative, sensitive, and intellectual soul. Each part of the soul has its own cognition. Cognition is the way in which living beings regulate bodily equilibirum and environmental navigation. This regulative activity is gouverned by acquired or by innate images. Natural cognition (or (...)
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  45. Dennis des Chene (2000). Life's Form: Late Aristotelian Conceptions of the Soul. Cornell University Press.score: 24.0
    Finally, he looks at,the various kinds of unity of the body, both in itself and in its union with the soul.Spirits and Clocks continues Des Chene's highly ...
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  46. Corey W. Dyck, Beyond the Paralogisms: Kant on the Soul’s Immortality in the Lectures on Metaphysics.score: 24.0
    Considered in light of the reader’s expectation of a thoroughgoing criticism of the pretensions of the rational psychologist, and of the wealth of discussions available in the broader 18th century context, which includes a variety of proofs that do not explicitly turn on the identification of the soul as a simple substance, Kant’s discussion of immortality in the Paralogisms falls lamentably short. However, outside of the Paralogisms (and the published works generally), Kant had much more to say about the (...)
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  47. Gillian Rose (1996). Mourning Becomes the Law: Philosophy and Representation. Cambridge University Press.score: 24.0
    In Mourning Becomes the Law, Gillian Rose takes us beyond the impasse of post-modernism or 'despairing rationalism withour reason'. Arguing that the post-modern search for a 'new ethics' and ironic philosophy are incoherent, she breathes new life into the debates concerning power and domination, transcendence and eternity. Mourning Becomes the Law is the philosophical counterpart to Gillian Rose's highly acclaimed memoir Love's Work. She extends similar clarity and insight to discussions of architecture, cinema, painting and poetry, through which relations between (...)
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  48. Adam Wood (2012). Incorporeal Nous and the Science of the Soul in Aristotle's De Anima. International Philosophical Quarterly 52 (2):169-182.score: 24.0
    In this essay I argue first that De anima 3.4–5 shows Aristotle answering affirmatively a question that he raises near the beginning of the work, namely, whether any of the soul’s affections are proper to it alone. Second, I argue that this initial conclusion reveals something important about the very first question that Aristotle broaches in the work, viz., the method and starting-points employed in the science of the soul. Aristotle’s position, I claim, shows that investigating the human (...)
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  49. Michele D.’Ambra (2008). Spirit and Soul in Hedwig Conrad-Martius's Metaphysical Dialogues : From Nature to the Human Being. [REVIEW] Axiomathes 18 (4):491-502.score: 24.0
    Through the analysis of Conrad-Martius Metaphysical Dialogues, our aim is show the relevance of the concept of spirit (Geist) and soul (Seele) to clarify the constitution of the human being. In order to understand Conrad-Martius’ phenomenological description, it is necessary to explain Husserl’s and Stein’s approaches to the same argument. Briefly their position is described at the beginning of the essay and then the main points of Conrad-Martius’ book are pinpointed. Human being is understandable in the complex of the (...)
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  50. Francesco Tomasoni (2003). Modernity and the Final Aim of History: The Debate Over Judaism From Kant to the Young Hegelians. Kluwer Academic Publishers.score: 24.0
    This book is intended not only for scholars and students in humanities, history (esp. the history of ideas), Jewish studies, philosophy (esp. the history of philosophy), and Christian theology, but also for those concerned with the roots of anti-Semitism and with the need for toleration and intercultural pluralism. Modernity and the Final Aim of History: * Combines the development of German philosophy from the Enlightenment to Idealism, and from Idealism to the revolutionary turning-point of the mid-nineteenth century with the Jewish (...)
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