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

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  1.  1
    Albert J. von Frank (2009). On Transcendentalism: Its History and Uses. Modern Intellectual History 6 (1):189-205.
    If any student, graduate or advanced undergraduate, should offer to delve deeper than survey samples and seriously “take on” the Transcendentalists, he or she would be well advised to begin with the histories by Barbara Packer and Philip Gura. For that matter, these sharply differing studies will undoubtedly provoke and clarify the thinking of even the most seasoned scholars, especially if they were to read these works against each other. The more specialized though no less interesting monograph by Elisabeth Hurth, (...)
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  2. Philip F. Gura (2007/2008). American Transcendentalism: A History. Hill and Wang.
  3.  19
    V. I. Garadja (1978). Transcendentalism and History — a Dialogue Between the Christian Philosophy and the Present Time. Dialectics and Humanism 5 (3):137-144.
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  4.  12
    V. I. Garadja (1978). Transcendentalism and History — a Dialogue Between the Christian Philosophy and the Present Time. Dialectics and Humanism 5 (3):137-144.
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  5. Henry A. Pochmann (1948/1970). New England Transcendentalism and St. Louis Hegelianism. New York,Haskell House.
  6. Arthur Christy (1960/1963). The Orient in American Transcendentalism. New York, Octagon Books.
     
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  7. Clarence Louis Frank Gohdes (1931/1970). The Periodicals of American Transcendentalism. Freeport, N.Y.,Books for Libraries Press.
    The Western messanger and The Dial -- Orestes A. Brownson and The Boston quarterly review -- The Present -- The Harbinger -- The Spirit of the age -- Elizabeth Peabody and her Xsthetic papers -- The Massachusetts quarterly review -- The Dial (Cincinnati)--The Radical -- The Index -- Appendix: Two uncollected Emerson items.
     
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  8.  87
    Arthur Versluis (1993). American Transcendentalism and Asian Religions. Oxford University Press.
    The first major study since the 1930s of the relationship between American Transcendentalism and Asian religions, and the first comprehensive work to include post-Civil War Transcendentalists like Samuel Johnson, this book is encyclopedic in scope. Beginning with the inception of Transcendentalist Orientalism in Europe, Versluis covers the entire history of American Transcendentalism into the twentieth century, and the profound influence of Orientalism on the movement--including its analogues and influences in world religious dialogue. He examines what he calls (...)
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  9.  36
    Jan Aertsen (2012). Medieval Philosophy as Transcendental Thought: From Philip the Chancellor (Ca. 1225) to Francisco Suarez. Brill.
    This book provides for the first time a complete history of the doctrine of the transcendentals and shows its importance for the understanding of philosophy in the Middle Ages.
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  10.  11
    Peter Eli Gordon (2004). Continental Divide: Ernst Cassirer and Martin Heidegger at Davos, 1929—an Allegory of Intellectual History. Modern Intellectual History 1 (2):219-248.
    The 1929 between Martin Heidegger and Ernst Cassirer has long been viewed by intellectual historians as a paradigmatic event not only for its philosophical meaning but also for its apparently cultural-political ramifications. But such interpretations easily lend legitimacy to a broader and recently ascendant intellectual-historical trend that would reduce philosophy to an allegorical expression of ostensibly more or instrumentalist meanings. However, as this essay tries to show, the core of the dispute between Cassirer and Heidegger is irreducibly philosophical: the Davos (...)
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  11.  79
    Elisabeth Ströker (1993). Husserl's Transcendental Phenomenology. Stanford University Press.
    The literature on the work of Edmund Husserl (1859-1938) abounds in specialized studies of various aspects of his philosophy - transcendental phenomenology. Yet there have been few attempts to present Husserl's philosophy as a whole. No wonder, for Husserl's mammoth literary output over some forty years and the highly diverse nature of his investigations have made it extremely difficult to make a broad survey of his work. Now one of the world's leading Husserl scholars presents a unified and critical interpretation (...)
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  12. F. D. Demidov (2007). Transt͡sendentalizm Kanta: Ėvoli͡ut͡sii͡a Idei V Zapadnoevropeĭskoĭ Filosofii Xix-Xx Vv. Rags.
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  13. Richard S. Hoehler (1972). Three Transcendentalists. [Conifer, Colo..
  14. Andrzej Jan Noras (ed.) (2006). Pytania I Perspektywy Transcendentalizmu: W Dwusetną Rocznicę Śmierci Immanuela Kanta. Wydawn. Uniwersytetu Śląskiego.
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  15. Gaetano Rametta (ed.) (2008). Metamorfosi Del Trascendentale: Percorsi Filosofici Tra Kant E Deleuze. Cleup.
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  16. S. M. Shaha (1987). The Dialectic of Knowledge and Reality in Indain [I.E. Indian] Philosophy: Kundakunda, Nāgārjuna, Gauḍapāda, and Śaṅkara. Eastern Book Linkers.
     
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  17. Umberto Soncini (2012). Il Trascendentale Nel Novecento Filosofico: Riflessioni Teoretiche. San Lorenzo.
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  18.  13
    John W. M. Krummel (2010). Transcendent or Immanent? Significance and History of Li in Confucianism. Journal of Chinese Philosophy 37 (3):417-437.
    This paper investigates the meaning of the neo-Confucian concept of 'li'. From early on, it has the sense of a pattern designating how things are and ought to be. But it takes on the appearance of something transcendent to the world only at a certain point in history, when it becomes juxtaposed to 'qi'. Zhu Xi has been criticized for this 'li-qi' dichotomization and the transcendentalization of 'li'. The paper re-examines this putative dualism and transcendentalism, looking into both (...)
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  19. Joel Myerson (ed.) (2000). Transcendentalism: A Reader. Oxford University Press Usa.
    The transcendentalist movement is generally recognized to be the first major watershed in American literary and intellectual history. Pioneered by Emerson, Thoreau, Orestes Brownson, Margaret Fuller, and Bronson Alcott, Transcendentalism provided a springboard for the first distinctly American forays into intellectual culture: religion and religious reform, philosophy, literature, ecology, and spiritualism. This new collection, edited by eminent American literature scholar Joel Myerson, is the first anthology of the period to appear in over fifty years. Transcendentalism: A Reader (...)
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  20. Bärbel Frischmann (2005). Von Transzendentalen Zum Frühromantischen Idealismus: J.G. Fichte Und Fr. Schlegel. Schöningh.
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  21. Bärbel Frischmann (2005). Von Transzendentalen Zum Frühromantischen Idealismus: J. Schöningh.
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  22.  55
    Jeff Malpas (ed.) (2003). From Kant to Davidson: Philosophy and the Idea of the Transcendental. Routledge.
    The contributions in this book explore the notions of the transcendental at work in philosophers from Husserl to Davidson, covering both analytic and continental approaches.
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  23. Stanley M. Vogel (1955/1970). German Literary Influences on the American Transcendentalists. [Hamden, Conn.]Archon Books.
  24. John Whittaker (1971). God Time Being. Oslo,Universitetsforlaget.
     
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  25.  9
    Griffin Trotter (2015). Is Healthcare Hazardous to Life? An American Transcendentalist Perspective. Bulletin of the Santayana Society 33 (33):32-44.
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  26.  30
    Robert M. Burns (2006). Collingwood, Bradley, and Historical Knowledge. History and Theory 45 (2):178–203.
    The central feature of the narrative structure of Collingwood’s The Idea of History is the pivotal role accorded to Bradley, evident in the table of contents and in the two discussions of him. Few readers have noticed that, confusingly, the book’s first discussion of Bradley is a revision of the Inaugural Lecture “The Historical Imagination,” which constitutes the book’s second discussion of Bradley . The differences between these two presentations of Bradley are significant. The 1935 account seeks to portray (...)
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  27.  8
    Achim Engstler (1988). The Idea of Transcendentalism in Fichte and Kant. Philosophy and History 21 (1):35-36.
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  28.  16
    Massimo Pauri (2011). Epistemic Primacy Vs. Ontological Elusiveness of Spatial Extension: Is There an Evolutionary Role for the Quantum? Foundations of Physics 41 (11):1677-1702.
    A critical re-examination of the history of the concepts of space (including spacetime of general relativity and relativistic quantum field theory) reveals a basic ontological elusiveness of spatial extension, while, at the same time, highlighting the fact that its epistemic primacy seems to be unavoidably imposed on us (as stated by A.Einstein “giving up the extensional continuum … is like to breathe in airless space”). On the other hand, Planck’s discovery of the atomization of action leads to the (...)
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  29.  5
    Achim Engstler (1988). Review: Siemek, The Idea of Transcendentalism in Fichte and Kant. Philosophy and History 21 (1):35-36.
  30. 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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  31. 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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  32. John B. Wilson (1966). An Analogue of Transcendentalism. Journal of the History of Ideas 27 (3):459.
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  33.  1
    Martin Griffin (2008). Emerson's Crossing: English Traits and the Politics of “Politics”. Modern Intellectual History 5 (2):251-278.
    As the American political controversies of the 1850s were as much about the category of the political as about slavery, property, or territorial expansion, so did Emerson's focus shift from a philosophical exploration of politics to a lived experience of conflict and a new poetics of political writing. The essay published in 1844, explored an idealist vision emerging from Transcendentalism, but the engagement with British power and cultural authority that took place during his long visit in 1847 and 1848 (...)
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  34. Maria Rosa Antognazza (2015). The Benefit to Philosophy of the Study of its History. British Journal for the History of Philosophy 23 (1):161-184.
    This paper advances the view that the history of philosophy is both a kind of history and a kind of philosophy. Through a discussion of some examples from epistemology, metaphysics, and the historiography of philosophy, it explores the benefit to philosophy of a deep and broad engagement with its history. It comes to the conclusion that doing history of philosophy is a way to think outside the box of the current philosophical orthodoxies. (...)
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  35.  15
    Francis Fukuyama (1992/2006). The End of History and the Last Man. Free Press ;.
    Ever since its first publication in 1992, The End of History and the Last Man has provoked controversy and debate. Francis Fukuyama's prescient analysis of religious fundamentalism, politics, scientific progress, ethical codes, and war is as essential for a world fighting fundamentalist terrorists as it was for the end of the Cold War. Now updated with a new afterword, The End of History and the Last Man is a modern classic.
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  36. Ericka Tucker (2013). The Subject of History: Historical Subjectivity and Historical Science. Journal of the Philosophy of History 7 (2):205-229.
    In this paper, I show how the phenomenological and hermeneutic traditions and method converge on their treatment of the historical subject. Thinkers from both traditions claim that subjectivity is shaped by a historical worldview. Each tradition provides an account of how these worldviews are shaped, and thus how essentially historical subjective experience is molded. I argue that both traditions, although offering helpful ways of understanding the way history shapes subjectivity, go too far in their epistemic claims for the (...)
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  37.  15
    Joeri Witteveen (forthcoming). Suppressing Synonymy with a Homonym: The Emergence of the Nomenclatural Type Concept in Nineteenth Century Natural History. Journal of the History of Biology.
    Type’ in biology is a polysemous term. In a landmark article, Paul Farber (Journal of the History of Biology 9(1): 93–119, 1976) argued that this deceptively plain term had acquired three different meanings in early nineteenth century natural history alone. ‘Type’ was used in relation to three distinct type concepts, each of them associated with a different set of practices. Important as Farber’s analysis has been for the historiography of natural history, his account conceals (...)
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  38.  58
    Robert A. Wilson (2015). The Role of Oral History in Surviving a Eugenic Past. In Steven High (ed.), Beyond Testimony and Trauma: Oral History in the Aftermath of Mass Violence. 119-138.
    Despite the fact that the history of eugenics in Canada is necessarily part of the larger history of eugenics, there is a special role for oral history to play in the telling of this story, a role that promises to shift us from the muddled middle of the story. Not only has the testimony of eugenics survivors already played perhaps the most important role in revealing much about the practice of eugenics in Canada, but (...)
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  39. Paul Redding (2013). The Necessity of History for Philosophy – Even Analytic Philosophy. Journal of the Philosophy of History 7 (3):299-325.
    Analytic philosophers are often said to be indifferent or even hostile to the history of philosophy – that is, not to the idea of history of philosophy as such, but regarded as a species of the genus philosophy rather than the genus history. Here it is argued that such an attitude is actually inconsistent with approaches within the philosophies of mind that are typical within analytic philosophy. It is suggested that the common “argument rather (...)
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  40.  11
    Marianne Sommer (2008). History in the Gene: Negotiations Between Molecular and Organismal Anthropology. [REVIEW] Journal of the History of Biology 41 (3):473 - 528.
    In the advertising discourse of human genetic database projects, of genetic ancestry tracing companies, and in popular books on anthropological genetics, what I refer to as the anthropological gene and genome appear as documents of human history, by far surpassing the written record and oral history in scope and accuracy as archives of our past. How did macromolecules become "documents of human evolutionary history"? Historically, molecular anthropology, a term introduced by Emile Zuckerkandl in 1962 to characterize the (...)
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  41.  30
    Gary Hatfield (2005). The History of Philosophy as Philosophy. In Tom Sorell & G. A. J. Rogers (eds.), Analytic Philosophy and History of Philosophy. Oxford University Press 82-128.
    The chapter begins with an initial survey of ups and downs of contextualist history of philosophy during the twentieth century in Britain and America, which finds that historically serious history of philosophy has been on the rise. It then considers ways in which the study of past philosophy has been used and is used in philosophy, and makes a case for the philosophical value and necessity of a contextually oriented approach. It examines some uses of past (...)
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  42. Ian Hunter (2007). The History of Philosophy and the Persona of the Philosopher. Modern Intellectual History 4 (3):571-600.
    Although history is the pre-eminent part of the gallant sciences, philosophers advise against it from fear that it might completely destroy the kingdom of darkness—that is, scholastic philosophy—which previously has been wrongly held to be a necessary instrument of theology.
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  43. Pauline Kleingeld (1999). Kant, History, and the Idea of Moral Development. History of Philosophy Quarterly 16 (1):59-80.
    I examine the consistency of Kant's notion of moral progress as found in his philosophy of history. To many commentators, Kant's very idea of moral development has seemed inconsistent with basic tenets of his critical philosophy. This idea has seemed incompatible with his claims that the moral law is unconditionally and universally valid, that moral agency is noumenal and atemporal, and that all humans are equally free. Against these charges, I argue not only that Kant's notion of moral (...)
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  44.  4
    James Alexander (forthcoming). The Philosophy of Political History in Oakeshott and Collingwood. New Content is Available for Journal of the Philosophy of History.
    _ Source: _Page Count 25 Every political philosopher has a philosophy of political history, if sometimes not a very good one. Oakeshott and Collingwood are two twentieth century political philosophers who were particularly concerned with the significance of history for political philosophy; and who both, in the 1940s, sketched what I call philosophies of political history: that is, systematic schemes which could make sense of the entire history of political philosophy. In this (...)
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  45.  4
    Michael Beaney (forthcoming). Historiography, Philosophy of History and the Historical Turn in Analytic Philosophy. New Content is Available for Journal of the Philosophy of History.
    _ Source: _Page Count 24 This article has three main interconnected aims. First, I illustrate the historiographical conceptions of three early analytic philosophers: Frege, Russell and Wittgenstein. Second, I consider some of the historiographical debates that have been generated by the recent historical turn in analytic philosophy, looking at the work of Scott Soames and Hans-Johann Glock, in particular. Third, I discuss Arthur Danto’s _Analytic Philosophy of History_, published 50 years ago, and argue for a reinvigorated analytic philosophy of (...). (shrink)
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  46.  4
    Craig Lundy (2016). The Necessity and Contingency of Universal History. Journal of the Philosophy of History 10 (1):51-75.
    _ Source: _Volume 10, Issue 1, pp 51 - 75 History occupies a somewhat awkward position in the work of Gilles Deleuze and Félix Guattari. Although they often criticise history as a practice and advance alternatives that are explicitly anti-historical, such as ‘nomadology’ and ‘geophilosophy’, their scholarship is nevertheless littered with historical encounters and deeply influenced by historians such as Fernand Braudel. One of Deleuze and Guattari’s more significant engagements with history occurs through their (...)
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  47. Aaron D. Cobb (2011). History and Scientific Practice in the Construction of an Adequate Philosophy of Science: Revisiting a Whewell/Mill Debate. Studies in History and Philosophy of Science Part A 42 (1):85-93.
    William Whewell raised a series of objections concerning John Stuart Mill’s philosophy of science which suggested that Mill’s views were not properly informed by the history of science or by adequate reflection on scientific practices. The aim of this paper is to revisit and evaluate this incisive Whewellian criticism of Mill’s views by assessing Mill’s account of Michael Faraday’s discovery of electrical induction. The historical evidence demonstrates that Mill’s reconstruction is an inadequate reconstruction of this historical episode and (...)
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  48.  11
    Jan Plamper (2010). The History of Emotions: An Interview with William Reddy, Barbara Rosenwein, and Peter Stearns. History and Theory 49 (2):237-265.
    The history of emotions is a burgeoning field—so much so, that some are invoking an “emotional turn.” As a way of charting this development, I have interviewed three of the leading practitioners of the history of emotions: William Reddy, Barbara Rosenwein, and Peter Stearns. The interviews retrace each historian’s intellectual-biographical path to the history of emotions, recapitulate key concepts, and critically discuss the limitations of the available analytical tools. In doing so, they touch on (...)
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  49.  86
    Serge Grigoriev (2012). Dewey: A Pragmatist View of History. Journal of the Philosophy of History 6 (2):173-194.
    Despite the centrality of the idea of history to Dewey's overall philosophical outlook, his brief treatment of philosophical issues in history has never attracted much attention, partly because of the dearth of the available material. Nonetheless, as argued in this essay, what we do have provides for the outlines of a comprehensive pragmatist view of history distinguished by an emphasis on methodological pluralism and a principled opposition to thinking of historical knowledge in correspondence terms. (...)
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  50.  14
    J. B. Schneewind (1998). The Invention of Autonomy: A History of Modern Moral Philosophy. Cambridge University Press.
    This remarkable book is the most comprehensive study ever written of the history of moral philosophy in the seventeenth and eighteenth centuries. Its aim is to set Kant's still influential ethics in its historical context by showing in detail what the central questions in moral philosophy were for him and how he arrived at his own distinctive ethical views. The book is organised into four main sections, each exploring moral philosophy by discussing the work of many influential philosophers of (...)
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