Search results for 'The Positive Philosophy' (try it on Scholar)

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  1. Desh Raj Sirswal (2012). Positive Philosophy, Innovative Method and Present Education System. In Abdp (ed.), Applied Philosophy and Ethics.score: 103.0
    Philosophy is an important relation with education as it gives theoretical ground for its development. Principles and values of life learnt through education and experience gives birth to philosophy. Philosophy lays the foundation of leading one’s life based on principles. Education is the source of learning and philosophy it’s applications in human life. While discussing about the real nature of philosophy in present time, we should have a single criteria as if it to be acceptable (...)
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  2. J. M. Kuukkanen (2009). Towards a Philosophy of the History of Thought? Journal of the Philosophy of History 3 (1):25-54.score: 99.0
    There are a large number of disciplines that are interested in the theoretical aspects of the history of thought. Their perspectives and subjects may vary, but fundamentally they have a common research interest: the history of human thinking and its products. Despite this, they are studied in relative isolation. I argue that having different subjects as specific objects of research, such as political or scientific thinking, is not a valid justification for the separation. I propose the formation of a new (...)
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  3. Jouni-Matti Kuukkanen (2009). Towards a Philosophy of the History of Thought? Journal of the Philosophy of History 3 (1):25-54.score: 99.0
    There are a large number of disciplines that are interested in the theoretical aspects of the history of thought. Their perspectives and subjects may vary, but fundamentally they have a common research interest: the history of human thinking and its products. Despite this, they are studied in relative isolation. I argue that having different subjects as specific objects of research, such as political or scientific thinking, is not a valid justification for the separation. I propose the formation of a new (...)
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  4. P. Belli, G. Calabresi, P. Cane, R. Cooter, R. Dworkin, D. Fairgrieve & M. Faure (2001). Economic, Moral Philosophy, and the Positive Analysis of Tort Law. In Gerald J. Postema (ed.), Philosophy and the Law of Torts. Cambridge University Press.score: 99.0
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  5. Bruce Matthews (2007). The Grounding of Positive Philosophy: The Berlin Lectures. SUNY.score: 96.0
    The first English translation of Schelling’s final “existential system.”.
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  6. John Austin (1885/2005). Lectures on Jurisprudence, or, the Philosophy of Positive Law. Lawbook Exchange.score: 90.0
    appreciated, great powers which found no congenial employment, great ardour for the good of mankind, chilled by indifference and neglect ; by the ...
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  7. August Comte (1855/1974). The Positive Philosophy. New York,Ams Press.score: 90.0
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  8. Michael G. Vater (1975). The Construction of the History of Religion in Schelling's Positive Philosophy. The Owl of Minerva 7 (2):6-7.score: 90.0
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  9. John Fiske, Josiah Royce & Edward Curtis Smith, Outlines of Cosmic Philosophy : Based on the Doctrine of Evolution, with Criticisms on the Positive Philosophy / by John Fiske ; with an Introduction by Josiah Royce ... ; in Four Volumes. [REVIEW]score: 90.0
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  10. Sidney Ball (1897). Book Review:The Positive Philosophy of Aguste Comte. Harriet Martineau, Frederic Harrison. [REVIEW] Ethics 7 (2):261-.score: 90.0
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  11. Arindam Chakrabarti (2011). Troubles with a Second Self: The Problem of Other Minds in 11th Century Indian and 20th Century Western Philosophy. ARGUMENT 1 (1):23-35.score: 87.0
    In contemporary Western analytic philosophy, the classic analogical argument explaining our knowledge of other minds has been rejected. But at least three alternative positive theories of our knowledge of the second person have been formulated: the theory-theory, the simulation theory and the theory of direct empathy. After sketching out the problems faced by these accounts of the ego’s access to the contents of the mind of a “second ego”, this paper tries to recreate one argument given by Abhinavagupta (...)
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  12. Jeffrey A. Bernstein (2005). On the Interval Between Negative and Positive Philosophy in Schelling's Thought. Review of the Conspiracy of Life: Meditations on Schelling and His Time by Jason M. Wirth. Research in Phenomenology 35 (1):343-350.score: 87.0
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  13. W. Caldwell (1899). Von Hartmann's Moral and Social Philosophy, I. The Positive Ethic. Philosophical Review 8 (5):465-483.score: 87.0
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  14. Franklin H. Giddings (1907). Book Review:The Positive Outcome of Philosophy. Joseph Dietzgen; The Physical Basis of Mind and Morals. M. H. Fitch; Social and Philosophical Studies. Paul Lafargue. [REVIEW] Ethics 17 (2):262-.score: 87.0
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  15. Robert F. Brown (1977). The Construction of the History of Religion in Schelling's Positive Philosophy. International Philosophical Quarterly 17 (1):111-114.score: 87.0
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  16. M. J. F. (1976). The Construction of the History of Religion in Schelling's Positive Philosophy. Review of Metaphysics 29 (3):561-563.score: 87.0
  17. John Deely (2011). Postmodernity as the Unmasking of Objectivity: Identifying the Positive Essence of Postmodernity as a Distinct New Era in the History of Philosophy. Semiotica 2011 (183):31-57.score: 87.0
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  18. Georg Wilhelm Friedrich Hegel (1975). Natural Law: The Scientific Ways of Treating Natural Law, its Place in Moral Philosophy, and its Relation to the Positive Sciences of Law. University of Pennsylvania Press.score: 87.0
  19. Paul Tillich (1974). The Construction of the History of Religion in Schelling's Positive Philosophy: Its Presuppositions and Principles. Lewisburg [Pa.]Bucknell University Press.score: 87.0
     
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  20. W. H. Walsh (1977). G.W.F. Hegel. Natural Law (The Scientific Ways of Treating Natural Law, its Place in Moral Philosophy, and its Relation to the Positive Sciences of Law), Translated by T.M. Knox; Introduction by H.B. Acton. Pp. 137. (University of Pennsylvania Press, 1975.) $10.95. [REVIEW] Religious Studies 13 (1):109.score: 87.0
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  21. M. Kneale (1939). The Beginnings of the Philosophy of Science A. Schmekel: Die Positive Philosophie in Ihrer Geschichtlichen Entwicklung. I. Forschungen Zur Philosophie des Hellenismus. Pp. Viii+677. Berlin: Weidmann, 1938. Paper, RM. 18 (Bound, 24). [REVIEW] The Classical Review 53 (04):129-130.score: 86.0
  22. Richard Zegers (1950). The Relationship Between Psychology Considered as Philosophy and as a Positive Science. Proceedings of the American Catholic Philosophical Association 24:78-81.score: 84.0
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  23. Christopher J. Insole (2004). The Worship of Freedom: Negative and Positive Notions of Liberty in Philosophy of Religion and Political Philosophy. Heythrop Journal 45 (2):209–226.score: 81.0
  24. Michael A. Conway (2006). A Positive Phenomenology: The Structure of Maurice Blondel's Early Philosophy. Heythrop Journal 47 (4):579–600.score: 81.0
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  25. Valerie Tiberius (2013). Theorizing: On the Division of Labor Between Moral Philosophy and Positive Psychology. In Simon Kirchin (ed.), Thick Concepts. Oup Oxford. 217.score: 81.0
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  26. Howard Bromberg (2007). The Philosophy of Positive Law. Review of Metaphysics 60 (3):675-676.score: 81.0
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  27. Gordon Campbell (1905/1997). An Analysis of Austin's Lectures on Jurisprudence or the Philosophy of Positive Law. Gaunt.score: 81.0
     
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  28. Kazimierz Dąbrowski (1976). On the Philosophy of Development Through Positive Disintegration and Secondary Integration. Dialectics and Humanism 3 (3-4):131-144.score: 81.0
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  29. Ana Bazac (2011). Philosophy and Reform: A Word About Current Philosophy – Religion Dialogue Within the Romanian Educational System. Journal for the Study of Religions and Ideologies 10 (28):108-128.score: 80.7
    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;} The analysis aims at showing that the position of philosophy in society depends upon two factors: the real spirit of reform born from philosophy and the appetence of society for reform. The first part of the present study provides a short historical illustration of the genuine character of (...)
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  30. Inna Semetsky & Joshua A. Delpech-Ramey (2012). Jung's Psychology and Deleuze's Philosophy: The Unconscious in Learning. Educational Philosophy and Theory 44 (1):69-81.score: 80.0
    This paper addresses the unconscious dimension as articulated in Carl Jung's depth psychology and in Gilles Deleuze's philosophy. Jung's theory of the archetypes and Deleuze's pedagogy of the concept are two complementary resources that posit individuation as the goal of human development and self-education in practice. The paper asserts that educational theory should explore the role of the unconscious in learning, especially with regard to adult education in the process of learning from life-experiences. The integration of the unconscious into (...)
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  31. Geza Kallay (2012). At T-Time, the Inchoative Nick of Time, and Statements About the Past: Time and History in the Analytic Philosophy of Language. Journal of the Philosophy of History 5 (3):322-351.score: 78.0
  32. Dun Zhang (2010). “The End of History ” and the Fate of the Philosophy of History. Frontiers of Philosophy in China 5 (4):631-651.score: 75.0
    The end of history by Fukuyama is mainly based on Hegel’s treatise of the end of history and Kojeve’s corresponding interpretation. But Hegel’s end of history is a purely philosophical question, i.e., an ontological premise that must be fulfilled to complete absolute knowledge. When Kojeve further demonstrates its universal and homogeneous state, Fukuyama extends it into a political view: The victory of the Western system of freedom and democracy marks the end of the development of human history and Marxist theory (...)
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  33. Bo Chen (2006). The Debate on the Yan-Yi Relation in Chinese Philosophy: Reconstruction and Comments. Frontiers of Philosophy in China 1 (4):539-560.score: 75.0
    The debate on the yan-yi relation was carried out by Chinese philosophers collectively, and the principles and methods in the debate still belong to a living tradition of Chinese philosophy. From Yijing (Book of Changes), Lunyu (Analects), Laozi and Zhuangzi to Wang Bi, "yi" which cannot be expressed fully by yan (language), is not only "idea" or "meaning" in the human mind, but is also some kind of ontological existence, which is beyond yan and emblematic symbols, and unspeakable. Thus, (...)
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  34. W. J. Mander (1991). F. H. Bradley and the Philosophy of Science. International Studies in the Philosophy of Science 5 (1):65 – 78.score: 75.0
    Abstract It is sometimes thought that Absolute Idealism was undermined by its inability to deal with science. Through a critical discussion of F. H. Bradley's philosophy of science, this idea is challenged. His views on science are divided into a positive and a negative part, and it is argued that, although he found the scientific world view to be essentially false, he was nonetheless able to develop a sympathetic and intelligent philosophy of science. This was basically pragmatic (...)
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  35. Christopher Minkowski (2008). The Study of Jyotiḥśāstra and the Uses of Philosophy of Science. Journal of Indian Philosophy 36 (5-6):587-597.score: 75.0
    This is one of a group of essays (collected in this issue of the journal) about methodological considerations that have arisen for the project on the “Sanskrit knowledge systems on the eve of colonialism.” For the history of the exact sciences in Sanskrit, or Jyotiḥśāstra, in the early modern period, there are special problems. These have to do with the historically anomalous status of the exact sciences among the śāstras or Sanskrit knowledge systems, and with the predominantly “internalist” method by (...)
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  36. John Roth (2010). Easy to Remember?: Genocide and the Philosophy of Religion. [REVIEW] International Journal for Philosophy of Religion 68 (1):31-42.score: 75.0
    Philosophers of religion have written a great deal about the problem of evil. Their reflections, however, have not concentrated, at least not extensively or sufficiently, on the particularities of evil that manifest themselves in genocide. Concentrating on some of those particularities, this essay reflects on genocide, which has sometimes been called the crime of crimes, to raise questions such as: how should genocide affect the philosophy of religion and what might philosophers of religion contribute to help check that crime (...)
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  37. Shiling Xiang (2008). A Study on the Theory of “Returning to the Original” and “Recovering Nature” in Chinese Philosophy. Frontiers of Philosophy in China 3 (4):502-519.score: 75.0
    The approach of returning to the original and recovering nature is a typical characteristic of Chinese philosophy. It was founded by the Daoist School and followed by both Daoist and Confucian schools. The precondition of returning to the original and recovering nature is the stillness and goodness within nature integrated into a whole afterwards. Its implementation includes not only returning to the original root so as to achieve the philosophical aim but also restoration to the original (...)
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  38. Sandu Frunza (2010). Aspecte ale raportului dintre filosofie si esoterism în intepretarea lui Moshe Idel/ Aspects of the Relation between Philosophy and Esotericism in Moshe Idel's Perspective. Journal for the Study of Religions and Ideologies 4 (10):102-115.score: 75.0
    This text deals with Moshe Idel’s perspective on the connections between Maimonide’s philosophy and Abulafia’s esoteric thought. Idel analyses their thinking under the aspect of their appearance, inter-relation, and inner dynamics. Idel’s analysis reveals that Maimonide’s attempt to issue an esoteric book, one that would give back to Judaism a lost esoteric science, gave a particular impulse to the development of Jewish mysticism, and especially to the ecstatic Kabbalah. Maimonide attempted to transform philosophy into a mystic instrument of (...)
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  39. Sandu Frunza & Mihaela Frunza (2010). Aspects Concerning the Crisis of Philosophy in the University System From Romania. Journal for the Study of Religions and Ideologies 8 (24):329-349.score: 75.0
    The present text discusses several aspects of the institutional crisis of philosophy in the Romanian educational system after 1989. On the one hand, at the level of university educational system, one may note the marginalization of philosophy programs, due to young people’s decrease of interest for those specializations that do not provide immediate benefits for rapid integration in and well-paid jobs on the labor market. This entails direct consequences for the type of financing and creates functional difficulties in (...)
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  40. Sandu Frunza (2010). A Stereotype: The Lack of the Social Utility of Philosophy. Journal for the Study of Religions and Ideologies 8 (24):311-328.score: 75.0
    The way in which the relations among philosophy, religion and politics have been built and evolved in post-1989-Romania brought about the development of several stereotypes connected to the social inutility of philosophy, to the graduates’ difficulty in adapting to the requirements of the labor market, to the lack of importance of philosophy and of philosophical education. The present text signals the crisis of philosophy due to a series of factors such as: the difficulties that the philosophical (...)
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  41. Sandu Frunza (2010). Inexprimabilul: cu Elie Wiesel despre filosofie si teologie/ The Unspeakable: With Elie Wiesel on Philosophy and Theology. Journal for the Study of Religions and Ideologies 7 (19):3-29.score: 75.0
    Of the representatives of the Romanian Diaspora, Elie Wiesel is the figure that has the widest public recognition, as a human rights activist and also as a writer. Due to the fundamental themes that he develops, his thinking is claimed both by philosophers and theologians. Wiesel says that with the experience of the Holocaust, all the categories that mold human creation must be rethought from the perspective of the Unspeakable of this extreme experience. Starting with this experience, the post-Holocaust (...) must help us ask questions and find answers regarding human reason in extreme conditions, to mold the plan of action and human responsibility, to speak of the human condition in a world where God is absent. For Wiesel, theology must be oriented towards community and the needs of individuals. It has to be a theology of otherness, in the sense that it must sustain the idea of the fulfillment of the individual in his relation to the other. Wiesel chooses literary discourse to express philosophical and theological ideas. It seems to him that this type of discourse can express the magnitude of the genocide perpetrated against the European Jews more adequately than other disciplines. (shrink)
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  42. Sandu Frunza & Mihaela Frunza (2010). Philosophy and the Labor Market in Romania. Journal for the Study of Religions and Ideologies 9 (25):28-58.score: 75.0
    One of the problems the institutional crisis of philosophy is facing in Romania is the difficulty of philosophy graduates to find a suitable place on the complex labor market. The article attempts to elucidate whether philosophy graduates subsequently teach what they study during their university education and to find solutions for a better integration on the labor market of these graduates. An important part of the article is dedicated to analyzing the institutional offer vis-à-vis the challenges that (...)
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  43. Jinglin Li (2007). Philosophical Edification and Edificatory Philosophy: On the Basic Features of the Confucian Spirit. [REVIEW] Frontiers of Philosophy in China 2 (2):151-171.score: 75.0
    Edification 教化 is one of the central concepts of Confucianism. The metaphysical basis of the Confucian edification is the “philosophical theory” in the sense of rational humanism rather than the “religious doctrine” in the sense of pure faith. Confucianism did not create a system of ceremony and propriety owned by Confucians only. The system of ceremony and propriety on which Confucians depend to carry out their social edification is that of “rites and music,” the common life style of ancient China. (...)
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  44. 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: 75.0
    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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  45. Carlo Cellucci (2008). Why Still Philosophy. Chapter 1: The Heuristic View (and the Limitations of Analytic Philosophy). In , Perché ancora la filosofia.score: 74.0
    The main characters of a philosophy meant as an activity which is not essentially different from science but deals with questions which go beyond the limits of present sciences are the following: 1) Philosophy is an investigation of the world. It is aimed at dealing with major issues and is justified only insofar as it deals with them. 2) Philosophy provides a global view, it is not limited to sectorial questions. So there cannot be a philosophy (...)
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  46. Auguste Comte (1970). Introduction to Positive Philosophy. Indianapolis,Bobbs-Merrill.score: 72.0
    I THE NATURE AND IMPORTANCE OF THE POSITIVE PHILOSOPHY In order to explain properly the true nature and peculiar character of the positive philosophy, ...
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  47. Agustin Vicente (2010). An Enlightened Revolt: On the Philosophy of Nicholas Maxwell. Philosophia 38 (4):38: 631- 648.score: 72.0
    This paper is a reaction to the book “Science and the Pursuit of Wisdom”, whose central concern is the philosophy of Nicholas Maxwell. I distinguish and discuss three concerns in Maxwell’s philosophy. The first is his critique of standard empiricism (SE) in the philosophy of science, the second his defense of aim-oriented rationality (AOR), and the third his philosophy of mind. I point at some problematic aspects of Maxwell’s rebuttal of SE and of his philosophy (...)
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  48. Baris Parkan (2009). On Multinational Corporations and the Provision of Positive Rights. Journal of Business Ethics 85 (1):73 - 82.score: 72.0
    Increased and active involvement of multinational corporations in the promotion of social welfare, in developing countries in particular, through the facilitation of partnerships and cooperation with public and nonprofit sectors, challenges the existing framework of our social and political institutions, the boundaries of nation-states, the distinction between the private and public spheres of our lives, and thus our freedom. The blurring of certain distinctions, which ought to be observed between the political and the economic is most manifest in the gradual (...)
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  49. Hugh J. Silverman (ed.) (2002). Lyotard: Philosophy, Politics, and the Sublime. Routledge.score: 72.0
    Jean-François Lyotard, the highly influential twentieth-century philosopher of the postmodern, has had an enormous impact on the course and commitment of contemporary philosophy. Lyotard: Philosophy, Politics, and the Sublime is a thoroughgoing reassessment of his extraordinary legacy and contribution to contemporary cultural, political, ethical, and aesthetic theory, and an indispenable guide to key issues in his philosophy. Fifteen distinguished scholars have contributed new, original essays examining the main themes in Lyotard's work with a focus on the special (...)
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  50. Heinrich Meier (1998). The Lesson of Carl Schmitt: Four Chapters on the Distinction Between Political Theology and Political Philosophy. University of Chicago Press.score: 72.0
    This book is the culmination of Heinrich Meier's acclaimed analyses of the controversial thought of Carl Schmitt. Meier identifies the core of Schmitt's thought as political theology--that is, political theorizing that claims to have its ultimate ground in the revelation of a mysterious or supra-rational God. This radical, but half-hidden, theological foundation unifies the whole of Schmitt's often difficult and complex oeuvre, cutting through the intentional deceptions and unintentional obfuscations that have eluded previous commentators. Relating this religious dimension to Schmitt's (...)
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