Search results for 'Spirit' (try it on Scholar)

  1.  72
    David Forman (2010). Second Nature and Spirit: Hegel on the Role of Habit in the Appearance of Perceptual Consciousness. Southern Journal of Philosophy 48 (4):325-352.
    Hegel's discussion of the concept of “habit” appears at a crucial point in his Encyclopedia system, namely, in the transition from the topic of “nature” to the topic of “spirit” (Geist): it is through habit that the subject both distinguishes itself from its various sensory states as an absolute unity (the I) and, at the same time, preserves those sensory states as the content of sensory consciousness. By calling habit a “second nature,” Hegel highlights the fact that incipient (...) retains a “moment” of the natural that marks a limitation compared to “pure thought” but that also makes perceptual consciousness possible. This makes Hegel's account analogous in important respects to John McDowell's “naturalism of second nature.” But Hegel's account of habit can be seen as a version of a Kantian synthesis of the productive imagination—and hence presupposes a given material that can become one's own by means of habit. This does not mean that Hegel falls into the Myth of the Given, but it does suggest that an appropriate account of second nature might be committed to something McDowell wants to deny: that nonconceptual states of consciousness play a role (even if not a justificatory role) in perception. (shrink)
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  2.  5
    Katariina Holma (2016). The Critical Spirit: Emotional and Moral Dimensions Critical Thinking. Studier I Pædagogisk Filosofi 4 (1):17-28.
    In this article, I will introduce and explore the critical spirit component of critical thinking and defend it as significant for the adequate conceptualization of critical thinking as an educational aim. The idea of critical spirit has been defended among others by such eminent supporters of critical thinking as John Dewey, Israel Scheffler, and Harvey Siegel but has not thus far been explored and analyzed sufficiently. I will argue that the critical spirit has, in addition to cognitive, (...)
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  3. David Morris (2001). Lived Time and Absolute Knowing: Habit and Addiction From Infinite Jest to the Phenomenology of Spirit. Clio 30:375-415.
    A study of habit and other unconscious backgrounds of action shows how shapes of spiritual life in Hegel's Phenomenology of Spirit each imply correlative senses of lived time. The very form of time thus gives spirit a sensuous encounter with its own concept. The point that conceptual content is manifest in the sensuous form of time is key to an interpretation of Hegel's infamous and puzzling remarks about time and the concept in ``absolute knowing.'' The article also shows (...)
     
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  4.  1
    Mark D. Jordan (2016). Democratic Moral Education and the Gifts of the Holy Spirit. Journal of Religious Ethics 44 (2):246-259.
    How far is Thomas Aquinas available for current discussions in political philosophy? While there are certainly things to be learned from him about our political preoccupations, the pedagogy of his moral teaching typically resists our familiar questions. This holds even when the question is put in terms that Thomas should recognize—say, as a question about the virtues appropriate for a democracy. Thomas not only gives different meanings to these terms, he moves political topics away from the center of theological attention (...)
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  5.  4
    Martin Heidegger (1988). Hegel's Phenomenology of Spirit. Indiana University Press.
    The text of Martin Heidegger's 1930-1931 lecture course on Hegel's Phenomenology of Spirit contains some of Heidegger's most crucial statements about temporality, ontological difference and dialectic, and being and time in Hegel.
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  6.  34
    Nicolae Rambu (2011). Iconostrophia of the Spirit. Cultura 8 (2):223-234.
    Regarded from a different perspective, the same values appear somewhat reversed. This phenomenon was explained by the authors who, following Oswald Spengler, associated culture with space more strongly by resorting to the terminology of optics and, also, by analogies with certain optical phenomena. This essay goes on the same path. The reversed image of the values regarded through a certain "Lebensgefühl" represents an iconostrophia of the spirit.
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  7.  19
    Andreas Hüttemann (2001). Über den Zusammenhang zwischen plastic natures, spirit of nature und dem Naturgesetzbegriff bei Cudworth und More. In Kausalität und Naturgesetz in der frühen Neuzeit. Steiner 139-154.
    The paper discusses Cudworth's plastice natures and More's spirit of nature in the context of different 17th century conceptions of laws of nature.
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  8.  24
    Tetsuya Sakakibara (1998). The Relationship Between Nature and Spirit in Husserl's Phenomenology Revisited. Continental Philosophy Review 31 (3):255-272.
    The problem of the destruction of nature and the natural environment is one of the most serious problems that confronts humanity at the end of the twentieth century. This destruction has its basis in the dualistic way of thinking that has dominated the Modern age: Humanity has been accustomed to think of the world dualistically as a confrontation between subject and object, soul and body, and spirit and nature. Both Modern natural sciences and scientific technology in general are grounded (...)
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  9.  8
    John R. Shook (2010). John Dewey's Philosophy of Spirit: With the 1897 Lecture on Hegel. Fordham University Press.
    This book shows that, far from repudiating Hegel, Dewey's entire pragmatic philosophy is premised on a "philosophy of spirit" inspired by Hegel's project.
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  10.  3
    Jeremiah Alberg (2015). Metaphysics as Kant’s Coquette: Rousseau’s Influence on Dreams of a Spirit-Seer. Kantian Review 20 (3):347-371.
    KantObservations on the Feeling of the Beautiful and the Sublime’ reveal a deep concern with the way in which the human drives to equality and unity lead inevitably to a drive for honour and its attendant delusions. He developed his thinking about these problems in the context of his reading of Rousseau. In his published Dreams of a Spirit-Seer, Kant tries to overcome the influence of the drive for honour by appealing to a metaphysics that is critical of itself. (...)
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  11.  4
    Larry Krasnoff (2008). Hegel's Phenomenology of Spirit: An Introduction. Cambridge University Press.
    This book introduces Hegel's best-known and most influential work, Phenomenology of Spirit, by interpreting it as a unified argument for a single philosophical claim: that human beings achieve their freedom through retrospective self-understanding. In clear, non-technical prose, Larry Krasnoff sets this claim in the context of the history of modern philosophy and shows how it is developed in the major sections of Hegel's text. The result is an accessible and engaging guide to one of the most complex and important (...)
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  12.  57
    Dean Moyar & Michael Quante (eds.) (2008). Hegel's Phenomenology of Spirit: A Critical Guide. Cambridge University Press.
    Hegel's Phenomenology of Spirit, first published in 1807, is a work with few equals in systematic integrity, philosophical originality and historical influence. This collection of newly-commissioned essays, contributed by leading Hegel scholars, examines all aspects of the work, from its argumentative strategies to its continuing relevance to philosophical debates. The collection combines close analysis with wide-ranging coverage of the text, and also traces connections with debates extending beyond Hegel scholarship, including issues in the philosophy of language, philosophy of mind, (...)
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  13.  24
    James K. A. Smith (2011). Formation, Grace, and Pneumatology: Or, Where's the Spirit in Gregory's Augustine? Journal of Religious Ethics 39 (3):556-569.
    Eric Gregory's Politics and the Order of Love takes up an audacious project: enlisting Saint Augustine in order to "help imagine a better liberalism." This article first provides a summary of Gregory's argument, focusing on his emphasis on love as a "motivation" for neighborly care, and hence democratic participation. This involves tracing the theme of motivation in the book, which is tied to his articulation of liberal perfectionism and an emphasis on civic virtue. In conclusion I raise the question of (...)
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  14.  11
    Peter Kalkavage (2007). The Logic of Desire: An Introduction to Hegel's Phenomenology of Spirit. Paul Dry Books.
    Preparing the journey -- Consciousness -- Self-consciousness -- Reason -- Spirit -- Religion -- Absolute knowing.
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  15.  2
    Marina Paola Banchetti-Robino (2016). Van Helmont’s Hybrid Ontology and its Influence on the Chemical Interpretation of Spirit and Ferment. Foundations of Chemistry 18 (2):103-112.
    This essay proposes to discuss the manner in which Jan Baptista van Helmont helped to transform the Neoplatonic notions of vital spirit and of ferment by giving these notions an unambiguously chemical interpretation, thereby influencing the eventual naturalization of these ideas in the work of late seventeenth century chymists. This chemical interpretation of vital spirit and ferment forms part of Helmont’s hybrid ontology, which fuses a corpuscular conception of minima naturalia with a non-corporeal conception of semina rerum. For (...)
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  16.  8
    Osvaldo Luiz Ribeiro (2014). O espírito mau de Yahweh/Deus – análise histórico-social de 1 Sm 16,14-23 (The evil spirit of Yahweh/God – sociohistorical analysis of 1 Sm 16,14-23) - DOI: 10.5752/P.2175-5841.2014v12n34p486. [REVIEW] Horizonte 12 (34):486-509.
    Analisa-se o sentido histórico-social das expressões rûªH yhwh (“espírito de Yahweh”), rûªH-rä`â më´ët yhwh (“espírito mau desde junto de Yahweh”), rûªH-´élöhîm rä`â (“espírito mau de Deus”), rûªH-´élöhîm (“espírito de Deus”) e rûªH härä`â (“espírito mau”), de e em 1 Sm 16,14-23. Postula-se a identidade comum de todos esses personagens noológicos. Guiado por um exercício de crítica aplicada a versões da passagem, bem como pela consulta crítica por amostragem de comentários internacionais, aplica-se análise retórica e histórico-social à narrativa. Conclui-se que, no (...)
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  17.  24
    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.
    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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  18. D. Z. Phillips & Mario Von der Ruhr (eds.) (2004). Language and Spirit. Palgrave Macmillan.
    God is said to be Spirit, but the language of spirit is ignored in contemporary philosophy of religion. As well as exploring the notion of spirit in Hegel, Romanticism and Kierkegaard, participants explore the view that God is a spirit without a body, and the relations between "spirit" and "truth.".
     
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  19.  5
    Bernhard Leistle (2014). From the Alien to the Other: Steps Toward a Phenomenological Theory of Spirit Possession. Anthropology of Consciousness 25 (1):53-90.
    In this article, I apply a structural-phenomenological conception of experience and self to the anthropological theorizing of spirit possession. In particular, I argue that a phenomenology of the alien, as elaborated by the philosopher Bernhard Waldenfels, allows for a more differentiated understanding of possession phenomena. Following a characterization of alienness—in conceptual distinction from the more common term “otherness”—as a dimension that necessarily eludes experience, I describe spirit possession as a cultural technology to appropriate the experiential alien by transforming (...)
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  20.  4
    Vladimir Milisavljevic (2009). The 'Spirit' and the 'Letter' of the Moral Law: Text and Commentary in the Hermeneutics of German Idealism, I. Filozofija I Društvo 20 (3):143-157.
    The purpose of this paper is to shed light on different aspects of the hermeneutical problem in post-Kantian philosophical 'constellation'. In this domain, the problem of the relationship between the text and its commentary is theorized in terms of the antithesis between 'Spirit' and 'Letter', which clearly has religious roots. Therefore, the first part of the paper examines the historical origins of this antithesis, as well as its application in philosophical discussions which developed by the end of the 18th (...)
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  21.  9
    Junjiang Wang (2006). On Li Zhi's Theory of Growing Up in Spirit. Frontiers of Philosophy in China 1 (1):92-101.
    The theory of growing up in spirit is the core of Li Zhi's thought. The theory attempts to get rid of the limit of the rigid ethical doctrine of Confucianism and to encourage growth in a helpful person for the benefit of the country, which demands both a free environment of society and enough courage and insight of the individual. At the same time, the criterion of growing up in spirit indicates the limitation of Li Zhi's thought. His (...)
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  22.  3
    Vladimir Milisavljevic (2010). 'Spirit' and 'Letter' of the Moral Law: Text and Commentary in the Hermeneutics of German Idealism II. Filozofija I Društvo 21 (1):149-165.
    The first part of this paper, published in the previous issue of the review was intended to expose the religious origins of the duality between 'Spirit' and 'Letter' as well as its meaning in the general philosophical context of early German idealism. This second and final part of the paper is focused on the ethical implications of this question, since the opposing of the 'Spirit' of Kant's System to its 'Letter', backed by frequent references to the Christian fulfillment (...)
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  23.  5
    G. W. H. Lampe (1977). God as Spirit. Clarendon Press.
    This book sets out to present a Christian understanding of God in terms of the fundamental category of 'God as Spirit'.
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  24.  1
    Erdogan Yildirim (2010). Return of the Spirit and the Demise of Politics. Journal for the Study of Religions and Ideologies 9 (27):107-131.
    Normal 0 false false false MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} After Kant’s strict separation of the fields of pure reason and practical reason and his demonstration that reason cannot know anything apart from phenomena including the existence of God there was a continuous desire to reestablish the unity of both. The most successful attempt in that direction so far was (...)
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  25.  10
    Whit Burnett (1969). The Spirit of Man. Freeport, N.Y.,Books for Libraries Press.
    FOREWORD Every spirit makes its house, but afterwards the house confines the spirit. Conduct of Life: Fate, Ralph Waldo Emerson. The duty of an anthologist, ...
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  26.  14
    Georg Wilhelm Friedrich Hegel (2007). Georg Wilhelm Friedrich Hegel: Lectures on the Philosophy of Spirit 1827-. Oxford University Press.
    Why these lectures? -- Hegel between the ancients and the moderns -- Divisions and topics in philosophy of subjective spirit -- Anthropology : slumbering spirit -- Animal magnetism and clairvoyance -- Dementia -- Phenomenology of spirit -- Reciprocal recognition, spirit, and the concept of right -- Recognition and self-actualization -- Psychology : theoretical spirit -- Spirit for itself : from the found to the posited -- Imagination, sign, memory -- Mechanical memory and transcendental deduction (...)
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  27.  44
    Werner Marx (1975). Hegel's Phenomenology of Spirit: A Commentary Based on the Preface and Introduction. University of Chicago Press.
    Hegel 's classic Phenomenology of Spirit is considered by many to be the most difficult text in all of philosophical literature. In interpreting the work, scholars have often used the Phenomenology to justify the ideology that has tempered their approach to it, whether existential, ontological, or, particularly, Marxist. Werner Marx deftly avoids this trap of misinterpretation by rendering lucid the objectives that Hegel delineates in the Preface and Introduction and using these to examine the whole of the Phenomenology. Marx (...)
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  28.  5
    Alan M. Olson (2010). Hegel and the Spirit: Philosophy as Pneumatology. Princeton University Press.
    Hegel and the Spirit explores the meaning of Hegel's grand philosophical category, the category of Geist, by way of what Alan Olson terms a pneumatological thesis. Hegel's philosophy of spirit, according to Olson, is a speculative pneumatology that completes what Adolf von Harnack once called the "orphan doctrine" in Christian theology--the doctrine of the Holy Spirit. Olson argues that Hegel's development of philosophy as pneumatology originates out of a deep appreciation of Luther's dialectical understanding of Spirit (...)
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  29. Tom Rockmore (1997). Cognition an Introduction to Hegel's Phenomenology of Spirit. Monograph Collection (Matt - Pseudo).
    Hegel's _Phenomenology of Spirit_, the philosopher's first and perhaps greatest work, is the most important philosophical treatise of the nineteenth century. In this companion volume to his general introduction to Hegel, Tom Rockmore offers a passage-by-passage guide to the _Phenomenology_ for first-time readers of the book and others who are not Hegel specialists. Rockmore demonstrates that Hegel's concepts of spirit, consciousness, and reason can be treated as elements of a single, coherent theory of knowledge, one that remains strikingly relevant (...)
     
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  30.  9
    Irving Singer (1996). The Harmony of Nature and Spirit. MIT Press.
    Preface to the Irving Singer library edition -- Preface -- Introduction: Nature and spirit -- Schopenhauer's pendulum : is happiness possible? -- Beyond the suffering in life -- The nature and content of happiness -- Play and mere existence -- Living in nature -- Imagination and idealization -- Harmonization through art -- Art and spirituality -- The continuum of ends and means -- Aesthetic foundations of ethics and religion -- Conclusion: Love, meaning, happiness.
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  31. Robert C. Solomon (1983). In the Spirit of Hegel: A Study of G.W.F. Hegel's Phenomenology of Spirit. Oxford University Press.
    The Phenomenology of Spirit was Hegel's grandest experiement, changing our vision of the world and the very nature of philosophical enterprise. In this book, Solomon captures the bold and exhilarating spirit, presenting the Phenomenology as a thoroughly personal as well as philosophical work. He begins with a historical introduction, which lays the groundwork for a section-by-section analysis of the Phenomenology. Both the initiated as well as readers unacquainted with the intricacies of German idealism will find this to be (...)
     
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  32.  25
    Marina Warner (2008). Phantasmagoria: Spirit Visions, Metaphors, and Media Into the Twenty-First Century. Oxford University Press.
    Phantasmagoria explores ideas of spirit and soul since the Enlightenment; it traces metaphors that have traditionally conveyed the presence of immaterial forces, and reveals how such pagan and Christian imagery about ethereal beings are embedded in a logic of the imagination, clothing spirits in the languages of air, clouds, light and shadow, glass, and ether itself. Moving from Wax to Film, the book also discusses key questions of imagination and cognition, and probes the perceived distinctions between fantasy and deception; (...)
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  33. Kenneth R. Westphal (ed.) (2009). The Blackwell Guide to Hegel's Phenomenology of Spirit. Wiley-Blackwell.
    Providing a groundbreaking collective commentary, by an international group of leading philosophical scholars, _Blackwell’s Guide to Hegel’s Phenomenology of Spirit_ transforms and expands our understanding and appreciation of one of the most challenging works in Western philosophy. Collective philosophical commentary on the whole of Hegel’s _Phenomenology_ in sequence with the original text. Original essays by leading international philosophers and Hegel experts. Provides a comprehensive Bibliography of further sources.
     
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  34.  24
    Georg Wilhelm Friedrich Hegel (1977). Phenomenology of Spirit. Clarendon Press.
    Hegel's phenomenological method is meant to provide a pathway for a "finite consciousness" to the objective viewpoint of philosophical "science".
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  35.  39
    Alexandre Kojève (1969). Introduction to the Reading of Hegel: Lectures on the Phenomenology of Spirit. Cornell University Press.
  36. Fredric Jameson (2010). The Hegel Variations: On the Phenomenology of Spirit. Verso.
  37.  34
    Richard Peterson (2010). The Copenhagen Spirit of Science and Birth of the Nuclear Atom. In Science and Religion in Dialogue. Wiley-Blackwell 411--419.
    This chapter contains sections titled: * 1 Background * 2 A Motivating Mentorship during a Paradigm Shift – Rutherford and Bohr (1911–16) * 3 Complementarity Rises from a Maturing Quantum Mechanics (1926–8) * 4 Basic to Applied Physics: A Conversation in the Kungälv Woods (1938) * References.
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  38.  26
    Jean Hyppolite (1974). Genesis and Structure of Hegel's Phenomenology of Spirit. Northwestern University Press.
    l / Meaning and Method of the Phenomenology We know that Hegel wrote the preface1 to the Phenomenology after he had finished the book, when he was able to ...
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  39.  3
    Patricio González Sidders (2015). “Do not believe every spirit!” Hobbes y el discernimiento de espíritus en el "Leviathan". Ingenium. Revista Electrónica de Pensamiento Moderno y Metodología En Historia de la Ideas 9:127-149.
    El objetivo de este trabajo es mostrar que Thomas Hobbes propone una novedosa concepción de la doctrina del discernimiento de espíritus en el Leviathan. Consideramos que, partir de una lectura radical de los conceptos de espíritu y profecía en la Biblia, el filósofo de Malmesbury propone un discernimiento de lealtades como un medio de control de la profecía dentro del Estado.
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  40.  6
    Mattijs van de Port (2005). Circling Around the Really Real: Spirit Possession Ceremonies and the Search for Authenticity in Bahian Candomblé. Ethos: Journal of the Society for Psychological Anthropology 33 (2):149-179.
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  41. Kenneth R. Westphal (1989). Hegel's Epistemological Realism a Study of the Aim and Method of Hegel's Phenomenology of Spirit.
     
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  42.  31
    David V. Ciavatta (2009). Spirit, the Family, and the Unconscious in Hegel's Philosophy. State University of New York Press.
    The book provides a rich understanding of the role that family has in one's psychological development with respect not only to other people, but also to the ...
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  43. Georg Wilhelm Friedrich Hegel & Daniel E. Shannon (2001). Spirit Chapter Six of Hegel's Phenomenology of Spirit. Monograph Collection (Matt - Pseudo).
     
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  44.  18
    Quentin Lauer (1993). A Reading of Hegel's Phenomenology of Spirit. Fordham University Press.
    " This revision, based on continuing research, keeps this book in the forefront of Hegelian scholarship.
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  45.  6
    Giuliano Boccali (2010). Nature and Spirit in the Indian Vision. Rivista di Filosofia 101 (1):3-22.
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  46.  18
    David Wood (ed.) (1993). Of Derrida, Heidegger, and Spirit. Northwestern University Press.
    Responses and Responsibilities: An Introduction In Jacques Derrida published a book entitled De I'esprit: Heidegger et la Question. ...
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  47.  9
    Geoffrey Cantor (2001). God as Spirit-and Natural Science. Zygon 36 (4):783-794.
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  48.  1
    Donald Phillip Verene (1985). Hegel's Recollection: A Study of Images in the Phenomenology of Spirit. State University of New York Press.
    Consciousness confronts itself with the aim of achieving absolute knowing. This is the first commentary to regard metaphor, irony, and memory as keys to the understanding of Hegel's basic philosophical position.
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  49.  2
    Wang Junjiang (2006). On Li Zhi's Theory of Growing Up in Spirit. Frontiers of Philosophy in China 1 (1):92-101.
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  50. Karl Barth & Robin W. Lovin (1993). The Holy Spirit and the Christian Life the Theological Basis of Ethics.
     
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