Search results for 'Universals (philosophy History' (try it on Scholar)

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  1. Harry Waton & Spinoza Institute of America (1931). The Kabbalah and Spinoza's Philosophy as a Basis for an Idea of Universal History. Spinoza Institute of America, Inc.
     
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  2.  37
    W. Harper (1989). Consilience and Natural Kind Reasoning (in Newton's Argument for Universal Gravitation) in An Intimate Relation. Studies in the History and Philosophy of Science. Boston Studies in the Philosophy of Science 116:115-152.
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  3. Dm Armstrong & G. Bar-Elli (1988). Can a Naturalist Believe in Universals? 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 110:103-122.
     
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  4. Burt Hopkins (2012). uNiTy iNaNCiENT aND mODErN PHilOSOPHy aNDTHE HyPOTHESiS Of uNivErSal HiSTOry. Problemos 82:82-69.
    The paper argues for three things. First, that the abstract concepts of ancient Greek and modern mathematics are fundamentally different. The general treatment of mathematical things in ancient Greek mathematics manifestly does not presuppose a general mathematical object, while in modern mathematics the generality of the method presupposes precisely such a general mathematical object. Two, that this difference in abstract concepts of mathematics makes a difference in our understanding of a discipline other than mathematics, specifically, in the discipline of (...). And, three, that what is at issue in this difference is whether it is necessary for human beings to understand themselves from the perspective of history in order to understand themselves properly as human. (shrink)
     
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  5. Giuseppe Fidelibus (2011). Studies on the History of Philosophy Ius Communionis and Universal Humanity: Contributions to Augustinian Polemic Thought Contra Donatistas. Rivista di Filosofia Neo-Scolastica 103 (3):345-362.
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  6. Eric Lewis (1996). HISTORY OF PHILOSOPHY Substances and Universals in Aristotle's Metaphysics. Philosophical Books 37 (2):110-112.
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  7. Roberta Picardi (2013). The “Guiding Thread” of Universal History: Kant’s Legacy in Fichte’s Philosophy of History. In Margit Ruffing, Claudio La Rocca, Alfredo Ferrarin & Stefano Bacin (eds.), Kant Und Die Philosophie in Weltbürgerlicher Absicht: Akten des Xi. Kant-Kongresses 2010. De Gruyter 817-830.
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  8.  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 reading and theory (...)
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  9.  17
    Michael R. Matthews (2014). Pendulum Motion: A Case Study in How History and Philosophy Can Contribute to Science Education. In International Handbook of Research in History, Philosophy and Science Teaching. Springer 19-56.
    The pendulum has had immense scientific, cultural, social and philosophical impact. Historical, methodological and philosophical studies of pendulum motion can assist teachers to improve science education by developing enriched curricular material, and by showing connections between pendulum studies and other parts of the school programme, especially mathematics, social studies, technology and music. The pendulum is a universal topic in high-school science programmes and some elementary science courses; an enriched approach to its study can result in deepened (...) literacy across the whole educational spectrum. Such literacy will be manifest in a better appreciation of the part played by science in the development of society and culture. Such history, philosophy and science (HPS)-informed teaching and study of pendulum motion can serve as an exemplar of the benefits of HPS-informed teaching across the science curriculum. (This chapter draws on material in Matthews (1998, 2000, 2001, 2004), and on contributions to Matthews et al. (2005)). (shrink)
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  10.  38
    Dun Zhang (2010). The End of History ” and the Fate of the Philosophy of History”. Frontiers of Philosophy in China 5 (4):631-651.
    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 (...) and Marxist theory and practice. This is a misunderstanding of Hegel. Marx analyzes, scientifically, the historical limitation of Western capitalism and maintains, by way of a kind of revolutionary teleology, the expectation of and belief in human liberation, which is the highest historical goal. His philosophy of history is hence characterized by theoretical elements from both historical scientificalness and historical teleology. (shrink)
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  11.  11
    Claudio Cesa (2011). Hegel's Philosophy of History. Problems of Interpretation. Rivista di Filosofia 102 (3):405-426.
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  12.  3
    Pietro Rossi (2011). Birth and Metamorphosis of the Philosophy of History. Rivista di Filosofia 102 (3):477-508.
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  13. Peter Guilday (ed.) (1936/1967). The Catholic Philosophy of History. Freeport, N.Y.,Books for Libraries Press.
    The Catholic philosophy of history, by Joseph Schrembs.- The "Two cities" of Otto of Freising and its influence on the Catholic philosophy of history, by Felix Fellner.- Aquinas and the missing link in the philosophy of history, by M.F.X.Millar.- Dante's philosophy of history, by G.G.Walsh.- Bossuet's "Discourse in universal history," by P.J.Barry.- Giambattista Vico, philosopher-historian, by P.C.Perrotta.- Christian thought and economic policy, by C.E.McGuire.
     
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  14.  33
    Cirilo Flórez Miguel (2008). Is a Philosophy of History Possible Today? Proceedings of the Xxii World Congress of Philosophy 38:23-31.
    The paper starts by stating that the concept of progress, which is a key factor in the Enlightenment programme on the philosophy of history, has vanished from our society of risk, and posits whether it is possible today to rethink the philosophy of history. The second part refers to the negation of this philosophy by Badiou and Lyotard, due to the disappearance of the “modern subject”, which lay at its heart. There are many “histories”, but there is no (...)
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  15.  13
    Amélie Rorty & James Schmidt (eds.) (2009). Kant's Idea for a Universal History with a Cosmopolitan Aim: A Critical Guide. Cambridge University Press.
    Lively current debates about narratives of historical progress, the conditions for international justice, and the implications of globalisation have prompted a renewed interest in Kant's Idea for a Universal History with a Cosmopolitan Aim. The essays in this volume, written by distinguished contributors, discuss the questions that are at the core of Kant's investigations. Does the study of history convey any philosophical insight? Can it provide political guidance? How are we to understand the destructive and bloody upheavals that (...)
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  16.  73
    O. A. Donskikh & A. N. Kochergin (1992). Do We Have a Scientific Conception of the History of Philosophy? Polemical Notes. Russian Studies in Philosophy 31 (1):26-48.
    A necessary condition for the development of a philosophical culture is the possession of a history of philosophy that conserves the experience of posing and discussing philosophical problems. Apologetics, dogmatism, a rigid devotion to the class approach, and ignoring universal human values for a long time dominated our social science and substantially deformed the way the history of philosophy was taught, giving rise to a number of stereotypes that hinder the revival of the skills of a culture of (...)
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  17.  5
    Joseph Fracchia (1991). Marx's Aufhebung of Philosophy and the Foundations of a Materialist Science of History. History and Theory 30 (2):153-179.
    Critics have wrongly dismissed Marx's theory as an archaic "essentialist" approach to history due to the inadequate understanding of the intentionally tentative character of Marx's theoretical works, the accompanying epistemological demand for historical analysis, the dialectical tension between theory and empirical analysis and, therefore, of Marx's open- ended definition of historical knowledge. Through a reconstruction of Marx's project it becomes clear that because Marx's materialist conception of history and his view that abstract representation represents not a universal philosophy (...)
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  18. Gabriele Galluzzo & Michael J. Loux (eds.) (2015). The Problem of Universals in Contemporary Philosophy. Cambridge University Press.
    Are there any universal entities? Or is the world populated only by particular things? The problem of universals is one of the most fascinating and enduring topics in the history of metaphysics, with roots in ancient and medieval philosophy. This collection of new essays provides an innovative overview of the contemporary debate on universals. Rather than focusing exclusively on the traditional opposition between realism and nominalism, the contributors explore the complexity of the debate and illustrate a broad (...)
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  19.  19
    Alan M. Olson (2000). Epochal Consciousness and the Philosophy of History. The Proceedings of the Twentieth World Congress of Philosophy 2000:159-171.
    Does the philosophy of history have a future? In 1949 Karl Jaspers, echoing Hegel, still identified history as the “great question” in philosophy; but in 1966 Karl Löwith observed that the philosophy of history had been reduced to little more than “epochal consciousness.” During the 1970s analytical philosophers endorsed the critical-speculative distinction of C. D. Broad and the question of universal history was effectively bracketed. Post-structuralists and feminists during the 70s and 80s endorsed the observation of (...)
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  20.  9
    Susan Buck-Morss (2009). Hegel, Haiti and Universal History. University of Pittsburgh Press.
    In this path-breaking work, Susan Buck-Morss draws new connections between history, inequality, social conflict, and human emancipation.
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  21.  7
    M. Stepanyants (2009). Rethinking the History of Philosophy. Diogenes 56 (2-3):138-150.
    Basing herself on Indian and Chinese traditions, the author provides arguments in favour of revising the customary understanding of philosophy per se. The nonexistence of uniformity in the methods of cognition cannot be taken as evidence for the phenomenon of ‘philosophy’ missing outside the Western world. In the East, one can witness fidelity to the broad interpretation of ‘philosophy’, etymologically much nearer to this concept, presuming, along with rationality, the authority of other sources of knowledge. Philosophy came into the world (...)
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  22.  14
    George Brakas (1988). Aristotle's Concept of the Universal. G. Olms.
    Some years ago Edward Regis, Jr. pointed to a serious gap in Aristotelian studies: "The centrality of the . . . 'problem of universals' to epistemology and metaphysics is hardly an issue for argument. Questions regarding the metaphysical status of universals and their relation to individuals, the process of 'concept formation,' and the epistemological function of universals in predication are classic ones in philosophy . . . In view of the contemporary interest in these problems as well (...)
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  23.  18
    John Marenbon (1981/2006). From the Circle of Alcuin to the School of Auxerre: Logic, Theology, and Philosophy in the Early Middle Ages. New Yorkcambridge University Press.
    This study is the first modern account of the development of philosophy during the Carolingian Renaissance. In the late eighth century, Dr Marenbon argues, theologians were led by their enthusiasm for logic to pose themselves truly philosophical questions. The central themes of ninth-century philosophy - essence, the Aristotelian Categories, the problem of Universals - were to preoccupy thinkers throughout the Middle Ages. The earliest period of medieval philosophy was thus a formative one. This work is based on (...)
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  24. Cardinal Mercier (2013). Natural Theology, Logic, Ethics, History of Philosophy. Editiones Scholasticae.
    Cardinal Mercier’s Manual of Modern Scholastic Philosophy is a standard work, prepared at the Higher Institute of Philosophy, Louvain, mainly for the use of clerical students in Catholic Seminaries. Though undoubtedly elementary, it contains a clear, simple, and methodological exposition of the principles and problems of every department of philosophy, and its appeal is not to any particular class, but broadly human and universal. Volume II contains sections on natural theology, logic, ethics and outlines of the history of philosophy.
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  25. Cardinal Mercier (2013). Volume I: Cosmology, Psychology, Epistemology, Ontology; Volume Ii: Natural Theology, Logic, Ethics, History of Philosophy. Editiones Scholasticae.
    Cardinal Mercier’s Manual of Modern Scholastic Philosophy is a standard work, prepared at the Higher Institute of Philosophy, Louvain, mainly for the use of clerical students in Catholic Seminaries. Though undoubtedly elementary, it contains a clear, simple, and methodological exposition of the principles and problems of every department of philosophy, and its appeal is not to any particular class, but broadly human and universal. Volume II contains sections on natural theology, logic, ethics and outlines of the history of philosophy.
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  26. Sun Shuping (1981). Some Opinions on the Task of Studying the History of Chinese Philosophy. Contemporary Chinese Thought 12 (4):37-47.
    Upon delving into Chinese philosophy I have come to realize that Chinese philosophy is indeed rich and comprehensive, even though Chinese philosophy and the history of Chinese philosophy are different from the history of Western philosophy. Although Western society and Chinese society follow common laws, each has its own distinctive characteristics. Similarly, while Western philosophy and Chinese philosophy likewise follow common laws, each has its own distinctive characteristics. The scope of the history of Chinese philosophy cannot be (...)
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  27.  24
    Paolo Rossi (2000). Logic and the Art of Memory: The Quest for a Universal Language. University of Chicago Press.
    The mnemonic arts and the idea of a universal language that would capture the essence of all things were originally associated with cryptology, mysticism, and other occult practices. And it is commonly held that these enigmatic efforts were abandoned with the development of formal logic in the seventeenth century and the beginning of the modern era. In his distinguished book, Logic and the Art of Memory Italian philosopher and historian Paolo Rossi argues that this view is belied by an examination (...)
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  28. Raymond Aron (1961). The Dawn of Universal History. New York, Praeger.
  29. Mauro Torres (1998). A Modern Conception of Universal History: The Remote Origin of the Masculine History. Tm Editores.
     
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  30. José Nicolao Julião (2014). A Filosofia da História como o lugar de efetivação da liberdade no Sistema da Ciência Hegeliano. Veritas 59 (1):86-105.
    In Hegel, more of the one than in any another philosopher who precedes him, history gains philosophical statute basic, therefore your interest for it is present in all part of your philosophy. For Hegel, the philosophy is history, or either, history of the progress in the conscience of the freedom. While process of magnifying of the freedom, history gains a place of prominence in the hegelian system, appears in the last part of the objective spirit, as (...)
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  31. David A. Seargent (1985). Plurality and Continuity: An Essay in G.F. Stout's Theory of Universals. Distributors for the U.S. And Canada, Kluwer Academic Publishers.
  32.  57
    Enrique Dussel (2009). A New Age in the History of Philosophy: The World Dialogue Between Philosophical Traditions. Philosophy and Social Criticism 35 (5):499-516.
    This article argues the following points. (1) It is necessary to affirm that all of humanity has always sought to address certain `core universal problems' that are present in all cultures. (2) The rational responses to these `core problems' first acquire the shape of mythical narratives. (3) The formulation of categorical philosophical discourses is a subsequent development in human rationality, which does not, however, negate all mythical narratives. These discourses arose in all the great urban neolithic cultures (even if only (...)
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  33.  6
    V. I. Kerimov (1989). A. S. Khomiakov's Philosophy of History. Russian Studies in Philosophy 28 (1):33-60.
    The name A. S. Khomiakov crops up in practically everything written on Slavophilism, especially when the discussion touches on sociophilosophical problems. But one thing here is odd. Most authors, in dealing with Khomiakov's analysis of universal history, touch barely in passing on his capital work Notes on Universal History [Zapiski o vsemirnoi istorii], although in volume it makes up almost half of his collected works. Although this text has been little studied, it is sometimes characterized very harshly. In (...)
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  34.  9
    Enrique Dussel (2012). A New Age in the History of Philosophy. Journal of Philosophical Research 37 (Supplement):151-166.
    This paper argues the following points: (1) It is necessary to affirm that humanity has always sought to address certain “core universal problems” that are present in all cultures. (2) The rational responses to these “core problems” first appear as mythical narratives. (3) The formulation of categorical philosophical discourses is a subsequent development in human rationality, which does not however negate all mythical narratives. (4) Modern European philosophy confused its economic, political, and cultural domination, and the resulting crises in other (...)
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  35.  7
    Karl Christ (1968). Propyläen World History. A Universal History. Pictures and Documents On World History. Philosophy and History 1 (1):103-104.
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  36.  1
    Richard Wisser (1971). On the Foundations of a Universal Method of Philosophy. Philosophy and History 4 (1):14-15.
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  37. Jeff Noonan, Philosophy at the Service of History: Marx and the Need for Critical Philosophy Today.
    Marx is famous for apparently dismissing the practical role of philosophy. Yet, as accumulating empirical knowledge of growing life-crises proves, the simply availability of facts is insufficient to motivate struggles for fundamental change. So too manifest social crisis. The economic crisis which began in 2008 has indeed motivated social struggles, but nothing on the order of the revolutionary struggles Marx expected. Rather than make Marx irrelevant, however, the absence of global struggles for truly radical change make his early engagement with (...)
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  38. Barry Smith (2005). Against Fantology. In Johann C. Marek & Maria E. Reicher (eds.), Experience and Analysis. HPT&ÖBV 153-170.
    The analytical philosophy of the last hundred years has been heavily influenced by a doctrine to the effect that the key to the correct understanding of reality is captured syntactically in the ‘Fa’ (or, in more sophisticated versions, in the ‘Rab’) of standard firstorder predicate logic. Here ‘F’ stands for what is general in reality and ‘a’ for what is individual. Hence “f(a)ntology”. Because predicate logic has exactly two syntactically different kinds of referring expressions—‘F’, ‘G’, ‘R’, etc., and ‘a’, ‘b’, (...)
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  39.  3
    Giovanni Paoletti (2005). Durkheim historien de la philosophie. Revue Philosophique de la France Et de l'Etranger 195 (3):275-301.
    L'intérêt de Durkheim pour Fhistoire de la philosophie a ete generalement sousestime. Son opinion longtemps négative sur cette discipline céda la place à une attention grandissante, au fur et à mesure qu'il développait sa sociologie de la religion. Philosophie et religion firent ainsi leur entree dans le nouvel espace épistémologique qu'il consacra, sous le signe de l' histoire, à l'etude des systèmes de représentation. L'approche de Durkheim à l' histoire de la philosophie est largement redevable à (...)
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  40. Immanuel Kant (1963). On History. Indianapolis, Bobbs-Merrill.
    What is enlightenment?--Idea for a universal history from a cosmopolitan point of view.--Reviews of Herder's Ideas for a philosophy of the history and mankind.--Conjectural beginning of human history.--The end of all things.--Perpetual peace.--An old question raised again: Is the human race constantly progressing?
     
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  41.  7
    Michael Quante & David P. Schweikard (2009). `Leading a Universal Life': The Systematic Relevance of Hegel's Social Philosophy. History of the Human Sciences 22 (1):58-78.
    This article starts from two observations. The first is that some of the most prominent debates in social and political philosophy over the last few decades have been deeply obscured by the confusion of ontological/methodological and normative questions. And the second is that the renewed interest in Hegel's social philosophy has not yet yielded anything like a widely shared view as to whether it should be banned as a totalitarian or reappraised as a liberal account. The aim of this article (...)
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  42.  12
    David Boersema (2015). The Myth of Universal Human Rights: Its Origin, History, and Explanation, Along with a More Humane Way, by David N. Stamos. Australasian Journal of Philosophy 94 (1):208-209.
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  43.  3
    Allan Megill (2015). “Big History” Old and New: Presuppositions, Limits, Alternatives. Journal of the Philosophy of History 9 (2):306-326.
    _ Source: _Volume 9, Issue 2, pp 306 - 326 In recent years David Christian and others have promoted “Big History” as an innovative approach to the study of the past. The present paper juxtaposes to Big History an old Big History, namely, the tradition of “universal history” that flourished in Europe from the mid-sixteenth century until well into the nineteenth century. The claim to universality of works in that tradition depended on the assumed truth of (...)
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  44.  4
    K. M. Kantor (1991). Exhausted Marxism: Two Designs of Universal History. Russian Studies in Philosophy 29 (4):35-58.
    New plans are continually arising, of which the latest sometimes turns out to be only a resuscitation of the old, nor in the future will there ever be a dearth of even more definitive projects.
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  45.  20
    Veronica Alfano & Mark Alfano (forthcoming). Still Lives: The History and Philosophy of Mourning Texts. Routledge.
    “Call no one happy until they are dead.” “Never speak ill of the dead.” If we still heed the injunctions of Solon and Chilon of Sparta, then obituaries, which represent a prominent way of expressing the human universal of grief, are a resource for philosophical anthropology. Philosophers have emphasized that we can determine what counts as a virtue for a given type of person in a given cultural context by analyzing what people say about the dead (Zagzebski 1996, p. 135). (...)
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  46. Martti Koskenniemi (2007). On the Idea and Practice for Universal History with a Cosmopolitan Purpose. In Bindu Puri, Heiko Sievers & S. C. Daniel (eds.), Terror, Peace, and Universalism: Essays on the Philosophy of Immanuel Kant. Oxford University Press 123.
     
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  47.  1
    Thomas H. Ford (2015). The Natural History of Aesthetics. Journal of the Philosophy of History 9 (2):220-239.
    _ Source: _Volume 9, Issue 2, pp 220 - 239 Art has been crucial for Western philosophy roughly since Kant – that is, for what is becoming known as “correlationist” philosophy – because it has so often had assigned to it a singular ontological status. The artwork, in this view, is material being that has been transfigured and shot through with subjectivity. The work of art, what art does and how it works have all been understood as mediating between the (...)
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  48.  18
    Daniel M. Gross (2006). The Secret History of Emotion: From Aristotle's Rhetoric to Modern Brain Science. University of Chicago Press.
    Princess Diana’s death was a tragedy that provoked mourning across the globe; the death of a homeless person, more often than not, is met with apathy. How can we account for this uneven distribution of emotion? Can it simply be explained by the prevailing scientific understanding? Uncovering a rich tradition beginning with Aristotle, The Secret History of Emotion offers a counterpoint to the way we generally understand emotions today. Through a radical rereading of Aristotle, Seneca, Thomas Hobbes, Sarah Fielding, (...)
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  49.  2
    Cody Franchetti (2013). Nominalism and History. Open Journal of Philosophy 3 (3):401-412.
    The paper focuses on Nominalism in history, its application, and its historiographical implications. By engaging with recent scholarship as well as classic works, a survey of Nominalism’s role in the discipline of history is made; such examination is timely, since it has been done but scantily in a purely historical context. In the light of recent theoretical works, which often display aporias over the nature and method of historical enquiry, the paper offers new considerations on historical theory, which (...)
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  50. Christoph Antweiler (2007). Was Ist den Menschen Gemeinsam?: Über Kultur Und Kulturen. Wbg, Wissenschaftliche Buchgesellschaft.
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