Search results for 'Tradition (Philosophy' (try it on Scholar)

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  1. George F. Mclean & Council for Research in Values and Philosophy (1994). Tradition, Harmony, and Transcendence. Monograph Collection (Matt - Pseudo).
     
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  2.  8
    Lynda Stone (2005). Break with Tradition: Marshall's Contribution to a Foucauldian Philosophy of Education. Educational Philosophy and Theory 37 (3):441–447.
    James Marshall's work on Foucault exemplifies a break with tradition in philosophy of education and if taken appropriately as a new methodology, a new logic, portends a different future for the field. This article begins from a misunderstanding of Marshall. It then posits Marshall as situated in a particular Foucauldian root: a logic break out of Bachelard, Canguilhem and Foucault. From them a different understanding of ‘concept’ is offered as a break with the analytic tradition in philosophy and (...)
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  3.  9
    Balaganapathi Devarakonda (2008-09). The Argumentative Tradition in Indian Philosophy. Journal of Philosophy, Culture and Traditions 5:173-186.
    A spirit of disintegration and disunity is conspicuous on the contemporary social, as well as philosophical scene. There is a celebration of fragments and differences. In such a scenario, no less than a person like Amartya Sen, an eminent economist and a Noble Laureate rose to the occasion and traced out the roots and the space for a democratic discourse that has been sustained in the Indian philosophical tradition. It is laudable that he opened up a discussion that will (...)
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  4. Toshihiro Wada (ed.) (2006). Conflict Between Tradition and Creativity in Indian Philosophy: Text and Context: Proceedings of the Seventh International Conference Studies for the Integrated Text Science. Graduate School of Letters, Nagoya University.
     
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  5.  25
    Polycarp Ikuenobe (2001). African Tradition, Philosophy, and Modernization. Philosophical Papers 30 (3):245-259.
    Abstract I examine Wiredu's views that (1) ethnophilosophy cannot be considered a legitimate philosophy because it has the feature of authoritarianism, and that (2) this feature of African tradition will not allow modern philosophy to flourish because it prevents individuals from rationally and critically examining beliefs. The ability to rationally acquire and examine beliefs, he insists, is critical for modernization in Africa. I argue that authoritarianism per se in Africa is not necessarily bad because its rational variant, which is (...)
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  6.  5
    Charles E. Scott & John Sallis (eds.) (2000). Interrogating the Tradition: Hermeneutics and the History of Philosophy. State University of New York Press.
    Constitutes a thoughtful survey of contemporary hermeneutics in its historical context.
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  7.  14
    John P. Hittinger (2012). A Cosmopolitan Hermit: Modernity and Tradition in the Philosophy of Josef Pieper. Edited by Bernard N. Schumacher. American Catholic Philosophical Quarterly 86 (4):741-743.
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  8.  44
    Juliet Floyd & Sanford Shieh (eds.) (2001). Future Pasts: The Analytic Tradition in Twentieth-Century Philosophy. Oxford University Press.
    This collection of previously unpublished essays presents a new approach to the history of analytic philosophy--one that does not assume at the outset a general characterization of the distinguishing elements of the analytic tradition. Drawing together a venerable group of contributors, including John Rawls and Hilary Putnam, this volume explores the historical contexts in which analytic philosophers have worked, revealing multiple discontinuities and misunderstandings as well as a complex interaction between science and philosophical reflection.
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  9. Rolando Gripaldo (2009). Filipino Philosophy: A Western Tradition in an Eastern Setting. In Rolando M. Gripaldo (ed.), The Making of a Filipino Philosopher and Other Essays. National Book Store
    In tracing historically the development of Filipino philosophy as traditionally conceived, the author discovered that the early Filipino philosophers were Enlightenment thinkers. This was the direct consequence of the Filipino colonial experience and the explanation why the trajectory of Filipino philosophy is basically Western in orientation.
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  10. Alexander Klein (2008). Divide Et Impera! William James's Pragmatist Tradition in the Philosophy of Science. Philosophical Topics 36 (1):129-166.
    ABSTRACT. May scientists rely on substantive, a priori presuppositions? Quinean naturalists say "no," but Michael Friedman and others claim that such a view cannot be squared with the actual history of science. To make his case, Friedman offers Newton's universal law of gravitation and Einstein's theory of relativity as examples of admired theories that both employ presuppositions (usually of a mathematical nature), presuppositions that do not face empirical evidence directly. In fact, Friedman claims that the use of such presuppositions is (...)
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  11.  47
    Scott Soames (2014). The Analytic Tradition in Philosophy, Volume 1, The Founding Giants. Princeton University Press.
    Volume 1 examines the initial phase of the analytic tradition through the major contributions of three of its four founding giants—Gottlob Frege, Bertrand Russell, and G. E. Moore. Soames describes and analyzes their work in logic, the philosophy of mathematics, epistemology, metaphysics, ethics, and the philosophy of language. He explains how by about 1920 their efforts had made logic, language, and mathematics central to philosophy in an unprecedented way. But although logic, language, and mathematics were now seen as powerful (...)
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  12.  30
    Tamás Demeter (2008). The Sociological Tradition of Hungarian Philosophy. Studies in East European Thought 60 (1-2):1-16.
    In this introductory paper I sketch the tradition, several early aspects of which are discussed in the following essays and reviews. I introduce the main figures whose work initiated and maintained the sociological orientation in Hungarian philosophy thereby tracing its evolution. I suggest that its sociological outlook, if taken to be a characteristic tendency that gives Hungarian philosophy its distinctive flavour, provides us with the framework of a possible narrative about the history of Hungarian philosophy in the broader context (...)
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  13. Claude Panaccio (2007). Mental Language and Tradition Encounters in Medieval Philosophy: Anselm, Albert and Ockham. Vivarium 45 (s 2-3):269-282.
    Medieval philosophy is often presented as the outcome of a large scale encounter between the Christian tradition and the Greek philosophical one. This picture, however, inappropriately tends to leave out the active role played by the medieval authors themselves and their institutional contexts. The theme of the mental language provides us with an interesting case study in such matters. The paper first introduces a few technical notions—'theme', 'tradition', 'textual chain' and 'textual borrowing'—, and then focuses on precise passages (...)
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  14.  25
    Ernesto Grassi (1980). Rhetoric as Philosophy: The Humanist Tradition. Southern Illinois University Press.
    Originally published in English in 1980, Rhetoric as Philosophy has been out of print for some time. The reviews of that English edition attest to the importance of Ernesto Grassi’s work. By going back to the Italian humanist tradition and aspects of earlier Greek and Latin thought, Ernesto Grassi develops a conception of rhetoric as the basis of philosophy. Grassi explores the sense in which the first principles of rational thought come from the metaphorical power of the word. He (...)
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  15.  53
    Susan B. Levin (2000). The Ancient Quarrel Between Philosophy and Poetry Revisited: Plato and the Greek Literary Tradition. Oxford University Press.
    In this study, Levin explores Plato's engagement with the Greek literary tradition in his treatment of key linguistic issues. This investigation, conjoined with a new interpretation of the Republic's familiar critique of poets, supports the view that Plato's work represents a valuable precedent for contemporary reflections on ways in which philosophy might benefit from appeals to literature.
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  16.  41
    John Inglis (ed.) (2003). Medieval Philosophy and the Classical Tradition in Islam, Judaism, and Christianity. Routledgecurzon.
    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 (...)
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  17. John H. Muirhead (1933). The Platonic Tradition in Anglo-Saxon Philosophy: Studies in the History of Idealism in England and America. Philosophical Review 42 (1):64-65.
    Originally published in 1931, Muirhead’s study aims to challenge the view that Locke’s empiricism is the main philosophical thought to come out of England, suggesting that the Platonic tradition is much more prominent. These views are explored in detail in this text as well as touching on its development in the nineteenth century from Coleridge to Bradley and discussions on Transcendentalism in the United States. This title will be of interest to students of Philosophy.
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  18.  17
    Bernadette Bensaude-Vincent (2005). Chemistry in the French Tradition of Philosophy of Science: Duhem, Meyerson, Metzger and Bachelard. Studies in History and Philosophy of Science Part A 36 (4):627-649.
    At first glance twentieth-century philosophy of science seems virtually to ignore chemistry. However this paper argues that a focus on chemistry helped shape the French philosophical reflections about the aims and foundations of scientific methods. Despite patent philosophical disagreements between Duhem, Meyerson, Metzger and Bachelard it is possible to identify the continuity of a tradition that is rooted in their common interest for chemistry. Two distinctive features of the French tradition originated in the attention to what was going (...)
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  19.  18
    Kathryn T. Gines (2012). Reflections on the Legacy and Future of the Continental Tradition with Regard to the Critical Philosophy of Race. Southern Journal of Philosophy 50 (2):329-344.
    The legacy and future of continental philosophy with regard to the critical philosophy of race can be seen in prominent canonical philosophical figures, the scholarship of contemporary philosophers, and recent edited collections and book series. The following reflections highlight some (though certainly not all) of the contacts and overlaps between a select number of continental philosophers and the critical philosophy of race. In particular, I consider how the continental tradition has contributed to the development of the critical philosophy of (...)
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  20.  8
    Andrew Bowie (1996). The Meaning of the Hermeneutic Tradition in Contemporary Philosophy. Royal Institute of Philosophy Supplement 41:121-144.
    In his Notes on Philosophy , which he began writing in 1796, Friedrich Schlegel asserts that ‘The fact that one person understands the other is philosophically incomprehensible, but it is certainly magical.’ In the interim a large amount of philosophical effort has been expended on trying to refute Schlegel's first claim. The fact is, though, that what Michael Dummett calls a ‘fullblooded theory of meaning’ is now looking less and less like a really feasible philosophical enterprise, so Schlegel may have (...)
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  21.  4
    Cristina Chimisso (2010). Aspects of Current History of Philosophy of Science in the French Tradition. In F. Stadler, D. Dieks, W. Gonzales, S. Hartmann, T. Uebel & M. Weber (eds.), The Present Situation in the Philosophy of Science. Springer 41--56.
    There seems to be a general understanding that French philosophy of science is different from ‘mainstream’ philosophy of science; this difference has been made official, as it were, in reference works and Encyclopaedias. In this, the Routledge Encyclopedia of Philosophy is paradigmatic: it has two entries, one for ‘Philosophy of Science’, and another for ‘French philosophy of science’. Is this distinction correct, and where does it come from? In this paper Cristina Chimisso gives a mixed answer: on the one hand, (...)
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  22. E. Greblo (1992). Philosophers of the Hidden Tradition, Philosophy and Jewish Tradition. Filosofia 43 (1):89-117.
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  23. J. Hodge (1995). Forgetting: Europe, Tradition, Philosophy. Journal of the British Society for Phenomenology 26:255-267.
     
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  24.  2
    Daniel W. Graham (2006). Explaining the Cosmos: The Ionian Tradition of Scientific Philosophy. Princeton University Press.
    Explaining the Cosmos is a major reinterpretation of Greek scientific thought before Socrates. Focusing on the scientific tradition of philosophy, Daniel Graham argues that Presocratic philosophy is not a mere patchwork of different schools and styles of thought. Rather, there is a discernible and unified Ionian tradition that dominates Presocratic debates. Graham rejects the common interpretation of the early Ionians as "material monists" and also the view of the later Ionians as desperately trying to save scientific philosophy from (...)
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  25.  3
    Christopher Stephen Lutz (2004). Tradition in the Ethics of Alasdair Macintyre: Relativism, Thomism, and Philosophy. Lexington Books.
    Tradition in the Ethics of Alasdair MacIntyre presents a stimulating intellectual history and expertly reasoned defense of this towering figure in contemporary American philosophy. Drawing on interviews and published works, Christopher Lutz traces MacIntyre’s philosophical development and refutes the criticisms of the major thinkers—including Martha Nussbaum and Thomas Nagel—who have most vocally attacked him. Permanently shifting the debate on MacIntyre’s oeuvre, Lutz convincingly demonstrates how MacIntyre’s neo-Aristotelian ethical thought provides an essential corrective to the contemporary discussions of relativism and (...)
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  26.  21
    Scott Soames (2015). The Analytic Tradition in Philosophy: Volume 1 Précis. Philosophical Studies 172 (6):1647-1650.
    The Precis explains the aims of my multi-volume work THE ANALYTIC TRADITION IN PHILOSOPHY and summarizes the contents of Volume 1.
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  27.  14
    Justin E. H. Smith, Tradition, Culture, and the Problem of Inclusion in Philosophy.
    Many today agree that philosophy, as an academic discipline, must, for the sake of its very survival, become more inclusive of a wider range of perspectives, coming from a more diverse pool of philosophers. Yet there has been little serious reflection on how our very idea of what philosophy is might be preventing this change from taking place. In this essay I would like to consider the ways in which our ideas about philosophy's relation to tradition, and its relation (...)
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  28.  16
    Charles R. Pigden (2015). Scott Soames: The Analytic Tradition in Philosophy, Volume 1: Founding Giants. Philosophical Studies 172 (6):1671-1680.
    The Analytic Tradition in Philosophy is an excellent successor to an excellent book : It is a fine an example of the necromantic style in the history of philosophy where the object of the exercise is to resurrect the mighty dead in order to get into an argument with them, either because we think them importantly right or instructively wrong. However what was a pardonable a simplification and a reasonable omission in the earlier book has now metamorphosed into a (...)
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  29.  11
    María Victoria Londoño B. (2013). The Totalitarian Horizon: Immanentism and our Tradition of Political Philosophy in Hannah Arendt. Alpha (Osorno) 36:109-118.
    Este trabajo busca indagar sobre una posible interpretación del totalitarismo en el pensamiento de Hannah Arendt. Si bien es cierto que para Arendt el totalitarismo es un régimen político específico y delimitado en un contexto histórico particular, también es posible encontrar en su pensamiento una idea más amplia del totalitarismo en la estela de la crítica a la tradición de la filosofía política que la autora desarrolla. Según Arendt, esta tradición no habría hecho otra cosa que idear modos de gobierno (...)
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  30. Henry Blumenthal & Julia Annas (eds.) (1991). Aristotle and the Later Tradition: Oxford Studies in Ancient Philosophy, Supplementary Volume 1991. Clarendon Press.
    This volume contains papers by a group of leading experts on Aristotle and the later Aristotelian tradition of Neoplatonism. The discussion ranges from Aristotle's treatment of Parmenides, the most important pre-Socratic Greek philosopher, to Neoplatonic and medieval use of Aristotle, for which Aristotle himself set guidelines in his discussions of his predecessors. Traces of these guidelines can be seen in the work of Plotinus, and that of the later Greek commentators on Aristotle. The study of these commentators, and the (...)
     
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  31.  17
    Henk Ten Have (1995). The Anthropological Tradition in the Philosophy of Medicine. Theoretical Medicine and Bioethics 16 (1).
    The tradition of anthropological medicine in philosophy of medicine is analyzed in relation to the earlier interest in epistemological issues in medicine around the turn of the century as well as to the current interest in medical ethics. It is argued that there is a continuity between epistemological, anthropological and ethical approaches in philosophy of medicine. Three basic ideas of anthropologically-oriented medicine are discussed: the rejection of Cartesian dualism, the notion of medicine as science of the human person, and (...)
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  32.  17
    Jean-sébastien Bolduc & Gérard Chazal (2005). The Bachelardian Tradition in the Philosophy of Science. Angelaki 10 (2):79 – 87.
    (2005). The Bachelardian Tradition in the Philosophy of Science. Angelaki: Vol. 10, continental philosophy and the sciences the french tradition issue editor: andrew aitken, pp. 79-87.
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  33.  1
    Anniina Leiviskä (2015). The Relevance of Hans‐Georg Gadamer's Concept of Tradition to the Philosophy of Education. Educational Theory 65 (5):581-600.
    In this article, Anniina Leiviskä argues that the educational relevance of Hans-Georg Gadamer's concept of tradition has remained unacknowledged because of the conservatism that has been associated with Gadamer's hermeneutics, particularly his notion of tradition. Therefore, Leiviskä seeks to reveal the reflective, nonconservative nature of Gadamer's concept of tradition in order to illuminate its significance with respect to the philosophy of education. Utilizing Gadamer's reinterpretation of the Aristotelian notion of phronesis, she outlines a concept of situated rationality (...)
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  34. V. Bako (2004). Slovak (Philosophical) Thought Between Tradition and Modernity (Remaks Oil the History of Slovak Philosophy). Filozofia 59 (10):727-739.
    The author points to the power of traditionalism in Slovak cultural – spiritual milieu and to the rise of the intellectual modernity in the Slovak thought in 17th – 20th centuries . There is a continuity of alternating between tradition and modernity. The problem of this philosophy remains “idolatrism”. Regarding the problem of receptivness, the author points to the theoretical and methodological standpoints of structuralism with its principle of immanence. In conclusion the author examines the problem of the marginality (...)
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  35. Manu Bazzano & Julie Webb (eds.) (2016). Therapy and the Counter-Tradition: The Edge of Philosophy. Routledge.
    _Therapy & the Counter-tradition: The Edge of Philosophy_ brings together leading exponents of contemporary psychotherapy, philosophers and writers, to explore how philosophical ideas may inform therapy work. Each author discusses a particular philosopher who has influenced their life and therapeutic practice, while questioning how counselling and psychotherapy can address human ‘wholeness’, despite the ascendancy of rationality, regulation and diagnosis. It also seeks to acknowledge the distinct lack of philosophical input and education in counselling and psychotherapy training. The chapters are (...)
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  36. Susan B. Levin (2000). The Ancient Quarrel Between Philosophy and Poetry Revisited: Plato and the Greek Literary Tradition. Oxford University Press Usa.
    In this study, Levin explores Plato's engagement with the Greek literary tradition in his treatment of key linguistic issues. This investigation, conjoined with a new interpretation of the Republic's familiar critique of poets, supports the view that Plato's work represents a valuable precedent for contemporary reflections on ways in which philosophy might benefit from appeals to literature.
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  37. Henry Blumenthal & Howard Robinson (eds.) (1991). Aristotle and the Later Tradition: Oxford Studies in Ancient Philosophy, Supplementary Volume 1991. Oxford University Press Uk.
    This volume contains papers by a group of leading experts on Aristotle and the later Aristotelian tradition of Neoplatonism. The discussion ranges from Aristotle's treatment of Parmenides, the most important pre-Socratic Greek philosopher, to Neoplatonic and medieval use of Aristotle, for which Aristotle himself set guidelines in his discussions of his predecessors. Traces of these guidelines can be seen in the work of Plotinus, and that of the later Greek commentators on Aristotle. The study of these commentators, and the (...)
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  38. Patricia Fagan (2013). Plato and Tradition: The Poetic and Cultural Context of Philosophy. Northwestern University Press.
    Part I: Eros and tradition -- Alcibiades I and pederasty -- The symposium and Sappho -- Part II: Polis and tradition -- Republic 3 and the sirens -- Laws 4 and the Cyclopes -- Part III: Philosophy and tradition -- The Apology and Oedipus -- The Crito and Thersites.
     
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  39. Ernesto Grassi (1990). Rhetoric as Philosophy: The Humanist Tradition. Penn State University Press.
    By going back to the Italian humanist tradition and aspects of earlier Greek and Latin thought Ernesto Grassi develops a conception of rhetoric as the basis of philosophical thought. In the development of modern philosophy since Descartes and Locke rhetoric has been seen as superfluous to knowledge. Rhetoric has been commonly understood as the speech that plays on the emotions the use of thought and words to persuade, rather than their use as the basis to seek knowledge. How does (...)
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  40. Ernesto Grassi & Timothy W. Crusius (2001). Rhetoric as Philosophy: The Humanist Tradition. Southern Illinois University Press.
    Originally published in English in 1980, _Rhetoric as Philosophy _has been out of print for some time. The reviews of that English edition attest to the importance of Ernesto Grassi’s work. By going back to the Italian humanist tradition and aspects of earlier Greek and Latin thought, Ernesto Grassi develops a conception of rhetoric as the basis of philosophy. Grassi explores the sense in which the first principles of rational thought come from the metaphorical power of the word. He (...)
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  41. Paul H. Hirst & Patricia White (1998). The Analytic Tradition and Philosophy of Education: An Historical Perspective. In Paul Heywood Hirst & Patricia White (eds.), Philosophy of Education: Major Themes in the Analytic Tradition. Routledge 1--1.
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  42. Peter Lamarque & Stein Haugom Olsen (eds.) (2003). Aesthetics and the Philosophy of Art: The Analytic Tradition: An Anthology. Wiley-Blackwell.
    This anthology provides comprehensive coverage of the major contributions of analytic philosophy to aesthetics and the philosophy of art, from the earliest beginnings in the 1950’s to the present time. Traces the contributions of the analytic tradition to aesthetics and the philosophy of art, from the 1950’s to the present time. Designed as a comprehensive guide to the field, it presents the most often-cited papers that students and researchers encounter. Addresses a wide range of topics, including identifying art, ontology, (...)
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  43. Peter Lamarque & Stein Haugom Olsen (eds.) (2003). Aesthetics and the Philosophy of Art: The Analytic Tradition: An Anthology. Wiley-Blackwell.
    This anthology provides comprehensive coverage of the major contributions of analytic philosophy to aesthetics and the philosophy of art, from the earliest beginnings in the 1950’s to the present time. Traces the contributions of the analytic tradition to aesthetics and the philosophy of art, from the 1950’s to the present time. Designed as a comprehensive guide to the field, it presents the most often-cited papers that students and researchers encounter. Addresses a wide range of topics, including identifying art, ontology, (...)
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  44. Christopher Stephen Lutz (2009). Tradition in the Ethics of Alasdair Macintyre: Relativism, Thomism, and Philosophy. Lexington Books.
    Tradition in the Ethics of Alasdair MacIntyre presents a stimulating intellectual history and expertly reasoned defense of this towering figure in contemporary American philosophy. Drawing on interviews and published works, Christopher Lutz traces MacIntyre's philosophical development and refutes the criticisms of the major thinkers—including Martha Nussbaum and Thomas Nagel—who have most vocally attacked him. Permanently shifting the debate on MacIntyre's oeuvre, Lutz convincingly demonstrates how MacIntyre's neo-Aristotelian ethical thought provides an essential corrective to the contemporary discussions of relativism and (...)
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  45. John H. Muirhead (2016). The Platonic Tradition in Anglo-Saxon Philosophy: Studies in the History of Idealism in England and America. Routledge.
    Originally published in 1931, Muirhead’s study aims to challenge the view that Locke’s empiricism is the main philosophical thought to come out of England, suggesting that the Platonic tradition is much more prominent. These views are explored in detail in this text as well as touching on its development in the nineteenth century from Coleridge to Bradley and discussions on Transcendentalism in the United States. This title will be of interest to students of Philosophy.
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  46. Michael N. Forster (2010). After Herder: Philosophy of Language in the German Tradition. Oxford University Press Uk.
    Philosophy of language has for some time now been the very core of the discipline of philosophy. But where did it begin? Frege has sometimes been identified as its father, but in fact its origins lie much further back, in a tradition that arose in eighteenth-century Germany. Michael Forster explores that tradition. He also makes a case that the most important thinker within that tradition was J. G. Herder. It was Herder who established such fundamental principles in (...)
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  47. Michael N. Forster (2012). After Herder: Philosophy of Language in the German Tradition. Oxford University Press Uk.
    Philosophy of language has for some time now been the very core of the discipline of philosophy. But where did it begin? Frege has sometimes been identified as its father, but in fact its origins lie much further back, in a tradition that arose in eighteenth-century Germany. Michael Forster explores that tradition. He also makes a case that the most important thinker within that tradition was J. G. Herder, and shows that Herder and his tradition are (...)
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  48. James Seaton (ed.) (2009). The Genteel Tradition in American Philosophy and Character and Opinion in the United States. Yale University Press.
    This book brings together two seminal works by George Santayana, one of the most significant philosophers of the twentieth century: _Character and Opinion in the United States,_ which stands with Tocqueville’s _Democracy in America_ as one the most insightful works of American cultural criticism ever written, and “The Genteel Tradition in American Philosophy,” a landmark text of both philosophical analysis and cultural criticism. An introduction by James Seaton situates Santayana in the intellectual and cultural context of his own time. (...)
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  49. Gregory B. Smith (2008). Between Eternities: On the Tradition of Political Philosophy. Lexington Books.
    Between Eternities deals with the future of the tradition of political philosophy. The author argues that this tradition can only progress after the postmodernist fragmentation of political philosophy has been realized as part of the grander scheme of the history of Western thought.
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  50. Walter Wright (ed.) (2011). Between Tradition and Revolution: The Hegelian Transformation of Political Philosophy. Cambridge University Press.
    The studies in this 1996 volume consider Hegel's mature views on ethics and politics and relate them to the classical tradition of Western political thought. Manfred Tiedel brings to the analysis of Hegel's views a high level of scholarship and a thorough knowledge of earlier thinkers. Concentrating on the Philosophy of Right, he reveals connections which clarify Hegel's understanding of his relationship with his predecessors and of the transformation of political philosophy which Hegel wanted to effect. In doing so, (...)
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