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

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  1. Kevin J. Harrelson (2013). The Ethics of History in Royce's The Spirit of Modern Philosophy. Journal of Speculative Philosophy 27 (2):134-152.score: 144.0
    This essay examines the method and context that underlie Josiah Royce's The Spirit of Modern Philosophy (SMP). I locate this work among Royce's German influences, and I argue that SMP represents a considerable departure from his early Neo-Kantianism. In the concluding sections, I outline the ethical approach to historiography that Royce practices in SMP. Focusing on his polemic against Hans Vaihinger, I then draw from Royce some suggestions concerning how we should study and write the history of philosophy.
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  2. Janusz Kuczyński (2007). Part I: 7–8/2007 New Stage of Religious and Secular Universalisms: The Complementarity of Secular and Sacred Emerged From Historical Dialectics and the Spirit of Dialogue — Towards Metanoia and the Meanings of History; Part II: 12/2007: II. The Long Birth and Formation of Humanistic Secularism and the Breakthrough to New Universalism—Through Complementary Acceptance of Secularity and Sacrality. [REVIEW] Dialogue and Universalism 17 (12):139-147.score: 144.0
    1. The birth of dialogue from the spirit of the Polish October political uprising: From social civil war and simple exclusions (even physical) to negotiations andcomplicated “Dialogue of Contradictions” within national entity. Almost 25 years before the much later birth and international triumph of the Solidarity Union, the “Polish October” of 1956, history’s first victorious anti-Stalinist political uprising and most certainly a historical milestone for Poland—if not all of Europe—was the main harbinger of change in all fundamental spheres (...)
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  3. Robert Nelson (2007). The Spirit of Secular Art: A History of the Sacramental Roots of Contemporary Artistic Values. Monash University Epress.score: 132.0
     
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  4. Ethan Kleinberg (2007). Haunting History: Deconstruction and the Spirit of Revision. History and Theory 46 (4):113–143.score: 126.0
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  5. Janusz Kuczyński (2007). The Birth of Complementarity From Historic Dialectics and the Spirit of Dialogue—Towards the Complementarity and Synergy of Secularand Religious Universalism as Metanoia and the Fulfillment of the Essence of Life and History. Dialogue and Universalism 17 (7-8):179-185.score: 126.0
    I. THE ORIGINS OF THE COMPLEMENTARITY CONCEPT IN SECULAR AND RELIGIOUS UNIVERSALISMa) Keywords, categoriesb) G. McLean: the emergence of philosophical and social complementarity from the Polish dialogue and Solidarityc) Secularity open to all human dimensions including the sacral (the structure of religious values approved not ontologically but on the ethical and cultural plane)d) The Catholicism of John Paul from Cracow and Rome as realistic global and dialogue-based universalisme) Laborem Exercens—source of modern universalismf) “John Paul II’s ‘Labour Manifesto’ and universal society (...)
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  6. Walter Jaeschke (1984). World History and the History of the Absolute Spirit. In Robert L. Perkins (ed.), History and System: Hegel's Philosophy of History. State University of New York Press. 101--15.score: 126.0
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  7. Youzheng Li (2009). Ru Xue Jie Shi Xue: Chong Gou Zhongguo Lun Li Si Xiang Shi = a Hermeneutic Study of Historical Ru-Academia: Reconstructing Chinese Ethical History, Ethical Spirit. Zhongguo Ren Min da Xue Chu Ban She.score: 126.0
    Shang juan. Li shi juan = The volume of historical institutions -- xia juan. Jing shen juan = The volume of ethical spirit.
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  8. Douglas Sturm (1982). Praxis and Promise: On the Ethics of Political Theology:A Theology of Liberation: History, Politics and Salvation. Gustavo Gutierrez, Caridad Inda, John Eagleson; Faith in History and Society: Toward a Practical Fundamental Theology. Johann Baptist Metz; Theology of the World. ; Christians and Marxists: The Mutual Challenge to Revolution. Jose Miguez Bonino; Doing Theology in a Revolutionary Situation. ; The Church in the Power of the Spirit: A Contribution to Messianic Ecclesiology. Jurgen Moltmann; The Crucified God: The Cross of Christ as the Foundation and Criticism of Christian Theology. ; Theology of Hope: On the Ground and the Implications of a Christian Eschatology. [REVIEW] Ethics 92 (4):733-.score: 120.0
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  9. Benjamin R. Barber (1988). Spirit's Phoenix and History's Owl or the Incoherence of Dialectics in Hegel's Account of Women. Political Theory 16 (1):5-28.score: 120.0
  10. H. D. Lewis (1960). Lessing's Theological Writings. Selections in Translation with an Introductory Essay by B. D. Henry Chadwick (London: Adam and Charles Black, 1956. Pp. 110. Price 8s. 6d.)Confessions of an Inquiring Spirit by S. T. Coleridge. Reprinted From the Third Edition 1853 with the Introduction by Joseph Henry Green and the Note by Sara Coleridge. Edited with an Introductory Note by H. St. J. Hart, B.D. (London: Adam and Charles Black, 1956. Pp. 118. Price 8s. 6d.)The Natural History of Religion by David Hume. Edited with an Introduction by H. E. Root. (London: Adam and Charles Black, 1956. Pp. 76. Price 6s. 6d.). [REVIEW] Philosophy 35 (132):83-.score: 120.0
  11. Dudley R. Knowles, Errol E. Harris, H. S. Harris, M. J. Inwood, Quentin Lauer, Robert L. Perkins, Raymond Plant, Leo Rauch & Michael Rosen (1985). Recent Work on HegelAn Interpretation of the Logic of Hegel.Hegel's Development: Night Thoughts (Fena 1801-1806).Hegel.Hegel's Concept of God.History and System: Hegel's Philosophy of History.Hegel: An Introduction.Hegel and the Human Spirit: A Translation of the Fena Lectures on the Philosophy of Spirit (1805-6) with Commentary.Hegel's Dialectic and its Criticism. [REVIEW] Philosophical Quarterly 35 (139):199.score: 120.0
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  12. A. P. Bell (1958). Public Spirit as the Material of History. Journal of Philosophy 55 (11):467-472.score: 120.0
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  13. Constance L. Benson (1992). History and Spirit. Radical Philosophy Review of Books 1992 (6):52-56.score: 120.0
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  14. Andreas Arndt (2007). “The Immense Work of World History”. Notes About the Historic Perspective in the Phenomenology of Spirit. Synthesis Philosophica 22 (1):9-17.score: 120.0
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  15. Jim Cheney (1994). In the Spirit of the Earth: Rethinking History and Time. Environmental Ethics 16 (3):321-327.score: 120.0
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  16. Matthew P. Fitzpatrick (2013). Globalisation and the Spirit of History. Agora 48 (2):36.score: 120.0
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  17. Anthony Lioi (2008). The Best-Loved Bones: Spirit and History in Anzaldúa's" Entering Into the Serpent". Feminist Studies 34 (1/2):73-98.score: 120.0
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  18. Keijiro Nakamura (1897). The History and Spirit of Chinese Ethics. International Journal of Ethics 8 (1):86-100.score: 120.0
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  19. Cronin (1946). The Spirit of English History. Thought 21 (1):140-140.score: 120.0
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  20. Luis de la Maza (2007). (Time and History in the Hegel's Phenomenology of Spirit). Ideas Y Valores 56 (133):3-22.score: 120.0
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  21. Jl Heilbron (1988). The Earliest Missionaries of the Copenhagen Spirit in Science in Reflection. The Israel Colloquium: Studies in History, Philosophy, and Sociology of Science (Vol. 3). [REVIEW] Boston Studies in the Philosophy of Science 110:201-233.score: 120.0
     
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  22. F. Hespe (forthcoming). Spirit and History-The Development of Two Concepts in Hegel's Lectures. Hegel-Studien.score: 120.0
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  23. G. E. Overvold (1996). Radicalizing Theory and the Interpretive Crisis of Intellectual History: The Life of the Spirit in its Historicity. Analecta Husserliana 48:495-509.score: 120.0
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  24. James Harvey Robinson (1911). The Spirit of Conservatism in the Light of History. Journal of Philosophy, Psychology and Scientific Methods 8 (10):253-269.score: 120.0
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  25. Harvie Ferguson (2000). Modernity and Subjectivity: Body, Soul, Spirit. University Press of Virginia.score: 90.0
    Has not such a promiscuous, ill-defined concept come to obscure and confuse rather than clarify a genuine understanding of our experience?Harvie Ferguson ...
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  26. F. Töpfer & U. Wiesing (2005). The Medical Theory of Richard Koch II: Natural Philosophy and History. [REVIEW] Medicine, Health Care and Philosophy 8 (3):323-334.score: 84.0
    Richard Koch1 became known in the 1920s with works on basic medical theory. Among these publications, the character of medical action and its status within the theory of science was presented as the most important theme. While science is inherently driven by the pursuit of knowledge for its own sake, medicine pursues the practical purpose of helping the sick. Therefore, medicine must be seen as an active relationship between a helping and a suffering person. While elucidating this relationship, Koch discusses (...)
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  27. James D. G. Dunn (1975). Jesus and the Spirit: A Study of the Religious and Charismatic Experience of Jesus and the First Christians as Reflected in the New Testament. S.C.M. Press.score: 78.0
    In this book James D. G. Dunn explores the nature of the religious experiences that were at the forefront of emerging Christianity.
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  28. Merold Westphal (1979/1990). History and Truth in Hegel's Phenomenology. Humanities Press International.score: 78.0
     
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  29. Michael S. Roth (2011). Memory, Trauma, and History: Essays on Living with the Past. Columbia University Press.score: 66.0
    Remembering forgetting : Maladies de la Mémoire in nineteenth-century France -- Dying of the past : medical studies of nostalgia in nineteenth-century France -- Hysterical remembering -- Trauma, representation, and historical consciousness -- Trauma : a dystopia of the spirit -- Falling into history : Freud's case of 'Frau Emmy von N.' -- Why Freud haunts us -- Why Warburg now? -- Classic postmodernism : Keith Jenkins -- Ebb tide : Frank Ankersmit -- The art of losing oneself (...)
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  30. Larry Krasnoff (2008). Hegel's Phenomenology of Spirit: An Introduction. Cambridge University Press.score: 66.0
    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 (...)
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  31. Martin Cohen (2008). Philosophical Tales: Being an Alternative History Revealing the Characters, the Plots, and the Hidden Scenes That Make Up the True Story of Philosophy. Blackwell Pub..score: 66.0
    Did Plato really write those Socratic Dialogues – or was it Socrates after all? Why is it doubtful that Descartes ever really uttered, “I think, therefore I am”? And what did Sartre ever have against waiters, anyway? The history of philosophy is filled with great tales – many of them fictions, misrepresentations, falsehoods, lies and fibs. Or are they just misstatements, prevarications, and narratives not entirely based on fact? In the true spirit of a broad philosophical debate, Philosophical (...)
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  32. John Henry (2011). A Short History of Scientific Thought. Palgrave Macmillan.score: 66.0
    Machine generated contents note: -- Introduction -- Setting the Scene -- Plato and Aristotle -- From the Roman Empire to the Empire of Islam -- The Western Middle Ages -- The Renaissance -- New Methods of Science -- Bringing Mathematics and Natural Philosophy Together -- Practice and Theory in Renaissance Medicine: William Harvey and the Circulation of the Blood -- The Spirit of System: Rene; Descartes and the Mechanical Philosophy -- The Royal Society and Experimental Philosophy -- Experiment, Mathematics, (...)
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  33. Teshale Tibebu (2010). Hegel and the Third World: The Making of Eurocentrism in World History. Syracuse University Press.score: 66.0
    The Hegel controversy -- Nature and spirit -- The struggle for recognition : the dialectic of lordship and bondage -- Race, gender, and class -- Philosophy of history -- Africa : the domain of the senses -- The Orient : the ferment of the understanding -- The Greco-Germanic world : the home of self-conscious reason.
     
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  34. Kenneth R. Westphal (ed.) (2009). The Blackwell Guide to Hegel's Phenomenology of Spirit. Wiley-Blackwell.score: 66.0
    This groundbreaking collective commentary on the whole of Hegel’s Phenomenology of Spirit, written by a select group of leading international scholars, peels back the layers of Hegel’s great work to reveal new insights into one of the most challenging works in the history of Western philosophy. By closely analyzing the original text, each essay illuminates the philosophical issues addressed in each section of Hegel’s work. By considering the role and function of each section of text within the Phenomenology (...)
     
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  35. Matthias Lievens (2011). Singularity and Repetition in Carl Schmitts Vision of History. Journal of the Philosophy of History 5 (1):105-129.score: 60.0
    Despite the problematic political positions he adopted during his life span, the work of Carl Schmitt contains a fascinating argument in favour of `the political', which is understood as a plural symbolic space composed of friends and enemies who reciprocally recognise each other. Schmitt's struggle for the political is a struggle for a public spirit which accounts for this plurality. One of the terrains on which Schmitt wages this struggle is that of historical meaning. The image of history (...)
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  36. D. Moellendorf (1992). Racism and Rationality in Hegel's Philosophy of Subjective Spirit. History of Political Thought 13 (2):243-255.score: 60.0
    The eurocentrism of Hegel's philosophy of history is well known. Hegel's reputation has not benefited from many of the claims in the Philosophy of History; such as the one that African history, having no development, has contributed nothing to world history. Because of the general lack of attention that Hegel's philosophy of subjective spirit has received, it is little known that this eurocentrism is based, in part, on the racism of the philosophy of subjective (...). Only here does Hegel systematically treat the biological category of race. Reading through this section one can find passages about racial distinctions which seem initially to be rather ambivalent, but taken as a whole are decidedly racist. Much of what Hegel says about the �inferiority� of African culture and the �justification� for the slave trade finds its foundation here. This paper is an exhibition of the relevant passages of the �Philosophy of Subjective Spirit� and an attempt to link them to Hegel's other claims about African culture and the slave trade. I will argue that Hegel's philosophy of spirit is tainted by the unusual (for Hegel) causal role which he gives to a biological category, namely race. I will argue further that his philosophy of spirit is not necessarily racist, only contingently so, that is that his racism does not follow from any of his fundamental claims about spirit. Hegel's account of spirit makes his racism possible, not necessary. The source of his racism can be traced to the general ideology of the nineteenth century. Nonetheless, understanding how Hegel could hold racist views is important for understanding features of his political philosophy. It shows both the problems of the Hegelian conception of person hood and exemplifies the conservative bias built into his method of political philosophy generally. (shrink)
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  37. A. M. R. De Dijn (2013). Montesquieu's Controversial Context: The Spirit of the Laws as a Monarchist Tract. History of Political Thought 34 (1):66-88.score: 60.0
    This article draws attention to the importance of early eighteenth-century debates about the nature of the French monarchy for our understanding of Montesquieu's masterpiece The Spirit of the Laws. By contrasting and comparing Montesquieu's views with those of, amongst others, Henri de Boulainvilliers and Gilbert-Charles Le Gendre, this article shows that The Spirit of the Laws defended an orthodox monarchist position. The evidence presented in this article therefore has important implications for the ongoing debate about Montesquieu's place in (...)
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  38. Michael Printy (2012). Protestantism and Progress in the Year XII: Charles Villers's Essay on the Spirit and Influence of Luther's Reformation (1804). Modern Intellectual History 9 (2):303-329.score: 60.0
    This article examines Charles Villers's Essay on the Spirit and Influence of Luther's Reformation (1804) in its intellectual and historical context. Exiled from France after 1792, Villers intervened in important French and German debates about the relationship of religion, history, and philosophy. The article shows how he took up a German Protestant discussion on the meaning of the Reformation that had been underway from the 1770s through the end of the century, including efforts by Kantians to seize the (...)
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  39. Christopher Adair-Toteff (2011). Protestant Ethics and the Spirit of Politics: Weber on Conscience, Conviction and Conflict. History of the Human Sciences 24 (1):19-35.score: 60.0
    Readers of The Protestant Ethic and the Spirit of Capitalism recognize that Weber attempts to provide an ideal account of development of modern rational capitalism. What readers apparently do not realize is that Weber believes that there is a political development that is parallel to this economic development. Weber believed that Luther’s passive theology and doctrine of two kingdoms lead to quiet resignation in earthly matters. Luther advises shunning politics and avoiding political confrontation. In contrast, Weber held that Calvin’s (...)
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  40. Sharon Krause (2003). History and the Human Soul in Montesquieu. History of Political Thought 24 (2):235-261.score: 60.0
    Montesquieu's The Spirit of the Laws (1748) illuminates the many factors that affect human behaviour and hence constrain the capacity for self-guided action, but his work also contains a defence of this capacity in his treatment of the soul. Yet Montesquieu also thought it important to establish reliable limits on human action so as to protect political liberty, and he looked to the constitutional traditions of particular peoples for standards of right that would provide effective checks on individuals and (...)
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  41. Qiuli Yu (2010). Self-Awareness of Cultural Spirit in a Boundary Situation --- On Style and Peculiarity of Yuan-Dynasty Painting Arts. Asian Culture and History 2 (2):P104.score: 60.0
    Yuan Dynasty was an era with austere political reality and thinking reality. As a result of despisement to ruling of different races, a large majority of scholars in Yuan Dynasty chose seclusion without other choice, but the “internal beauty” they pursued was amazingly unanimous, which was, without doubt, owing to the spirit of the mountains and forests. When they tried to find enjoyment in painting, they put their willpower in it, which was a spontaneous awareness of cultural spirit (...)
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  42. Philip Kitcher (2011). Epistemology Without History is Blind. Erkenntnis 75 (3):505-524.score: 54.0
    In the spirit of James and Dewey, I ask what one might want from a theory of knowledge. Much Anglophone epistemology is centered on questions that were once highly pertinent, but are no longer central to broader human and scientific concerns. The first sense in which epistemology without history is blind lies in the tendency of philosophers to ignore the history of philosophical problems. A second sense consists in the perennial attraction of approaches to knowledge that divorce (...)
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  43. Robert Brandom (2008). Untimely Review of Hegel's Phenomenology of Spirit. Topoi 27:161–4.score: 54.0
    The Anglophone philosophical world is currently riding a swelling wave of enthusiasm for a big, dense, blockbuster of a book by the previously unknown Jena philosopher, George Hegel. His Phenomenology of Spirit, originally in German, now available also in English, picks up and weaves together in a surprising and wholly original way a large number of today’s most fashionable ideas. Although he never comes right out and says so, I take it that the main topic the book addresses is (...)
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  44. Ernst Bloch (2000). The Spirit of Utopia. Stanford University Press.score: 54.0
    Bloch's The Spirit of Utopia, here presented for the first time in English translation, is one of the great historic books from the beginning of the twentieth-century. A peculiar amalgam of biblical, Marxist, and Expressionist turns, drawing on both Hegel and Schopenhauer for the groundwork of its metaphysics of music, but consistently interpreting the cultural legacy in the light of a certain Marxism, The Spirit of Utopia is a unique attempt to rethink the history of Western civilizations (...)
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  45. Hans-Johann Glock (2008). Analytic Philosophy and History: A Mismatch? Mind 117 (468):867-897.score: 54.0
    In recent years, even some of its own practitioners have accused analytic philosophy of lacking historical awareness. My aim is to show that analytic philosophy and history are not such a mismatch after all. Against the objection that analytic philosophers have unduly ignored the past I argue that for the most part they only resist strong versions of historicism, and for good reasons. The history of philosophy is not the whole of philosophy, as extreme historicists maintain, nor is (...)
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  46. Magdalena Nowak (2011). The Complicated History of Einfühlung. ARGUMENT 1 (2):301-326.score: 54.0
    The article analyses the history of the Einfühlung concept. Theories of ‘feeling into’ Nature, works of art or feelings and behaviours of other persons by German philosophers of the second half of the nineteenth century Robert and Friedrich Vischer and Theodor Lipps are evoked, as well as similar theory of understanding (Verstehen) by Wilhelm Dilthey and Friedrich Schleiermacher, to which Dilthey refers. The meaning of the term Einfühlung within Edith Stein’s thought is also analysed. Both Einfühlung and Verstehen were (...)
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  47. Robert Stern (2002). Routledge Philosophy Guidebook to Hegel and the Phenomenology of Spirit. Routledge.score: 54.0
    The Phenomenology of Spirit is Hegel's most important and famous work. It is essential to understanding Hegel's philosophical system and why he remains a major figure in western philosophy. Stern offers a clear and accessible introduction to what is undoubtedly one of the most complex books in the history of philosophy.
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  48. Paul Redding (2011). The Relevance of Hegel’s “Absolute Spirit” to Social Normativity. In Heikki Ikäheimo & Arto Laitinen (eds.), Recognition and Social Ontology. Brill. 212--238.score: 54.0
    Around the turn of the twentieth century, Wilhelm Dilthey, in his reflections on the nature of history as a “Geisteswissenschaft”—a science of “spirit” as opposed to “nature”—appealed “to Hegel’s notion of “spirit” (Geist). Attempting to extract Hegel’s concept from what he considered the unsupportable metaphysical system within which it had been developed, Dilthey, a neo-Kantian, gave it a broadly epistemological significance by correlating it with a distinct type of “understanding” (Verstehen) that was foreign to the Naturwissenschaften, concerned (...)
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  49. Daniel J. Nicholson (2011). Review of 'Genesis Redux: Essays in the History and Philosophy of Artificial Life' (Riskin, 2007). [REVIEW] Annals of Science 68 (1):136-139.score: 54.0
    Since antiquity, philosophers and engineers have tried to take life’s measure by reproducing it. Aiming to reenact Creation, at least in part, these experimenters have hoped to understand the links between body and spirit, matter and mind, mechanism and consciousness. Genesis Redux examines moments from this centuries-long experimental tradition: efforts to simulate life in machinery, to synthesize life out of material parts, and to understand living beings by comparison with inanimate mechanisms.Jessica Riskin collects seventeen essays from distinguished scholars in (...)
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  50. Valentín A. Bazhanov (2008). Social Milieu and Evolution of Logic, Epistemology, and the History of Science: The Case of Marxism. Poznan Studies in the Philosophy of the Sciences and the Humanities 96 (1):157-169.score: 54.0
    The impact of social factors upon the philosophical investigations in a broad sense is quite evident. Nevertheless their impact upon epistemology as a branch of philosophy, logic, and history of science as fields of research with noticeable philosophical content is not evident enough. We are keen to claim that this impact exists within some limits, although it is not so overtly evident. Moreover in the case of Marxism it is of a paradoxical nature. Marxism always puts the accent on (...)
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