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Vittorio Hösle [75]Vittorio G. Hosle [1]
  1.  41
    Vittorio Hösle (2010). Review Essay: A Metaphysical History of Atheism. Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 14 (1):52-65.
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  2.  32
    Vittorio Hösle (2010). The European Union and the U.S.A. Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 14 (1):22-51.
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  3.  31
    Vittorio Hösle (2012). Sociobiology. Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 16 (1):112-128.
    An essay is presented on the development of sociobiology and its contributions to the study of ethics and human nature. It asserts that Darwinism provides the possible interpretation of sociobiology as manifested in the expansion of altruism. Moreover, it connects the difference between the reproductive systems of animals and the ecological conditions.
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  4.  22
    Vittorio Hösle (2012). Why Does the Environmental Problem Challenge Ethics and Political Philosophy? Journal of Philosophical Research 37 (Supplement):279-292.
    This essay discusses the challenges that the problem of environmental destruction represents for both ethics and political philosophy. It defends universalism as the only ethical theory capable of dealing adequately with the issue, but recognizes three limitations of it: First, its strong anthropocentrism (as in Kant); second, the meta-ethics of rational egoism (Spinoza and Hobbes); and, third, the reduction of ethics to symmetric relations in the mores of modernity. With regard to political philosophy, universalism rejects the idea that consensus is (...)
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  5.  26
    Vittorio Hösle (1988). Tragweite Und Grenzen der Evolutionären Erkenntnistheorie. Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 19 (2):348-377.
    The essay analyses the importance and the limits of Evolutionary Epistemology . Firstly, the history of EE is shortly described - especially its history in the last century. Secondly, its main arguments are reproduced. Thirdly, the points are treated in which EE really signifies a progress in comparison with traditional epistemology. Fourthly, however, it is shown that it does not solve at all the central problem of epistemology - the validity claim of knowledge. Only a broader philosophical framework - that (...)
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  6.  28
    Vittorio Hösle (forthcoming). Grandeza e limites da filosofia prática de Kant. Veritas: Revista de Filosofia da PUCRS.
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  7.  23
    Vittorio Hösle (2012). Why Does the Environmental Problem Challenge Ethics and Political Philosophy? Journal of Philosophical Research 37 (Supplement):279-292.
    This essay discusses the challenges that the problem of environmental destruction represents for both ethics and political philosophy. It defends universalism as the only ethical theory capable of dealing adequately with the issue, but recognizes three limitations of it: First, its strong anthropocentrism (as in Kant); second, the meta-ethics of rational egoism (Spinoza and Hobbes); and, third, the reduction of ethics to symmetric relations in the mores of modernity. With regard to political philosophy, universalism rejects the idea that consensus is (...)
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  8.  18
    Vittorio Hösle (2010). ""The European Union and the Usa: Two Complementary Versions of Western" Empires"? Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 14 (1):22-51.
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  9.  9
    Vittorio Hösle (2012). Why Does the Environmental Problem Challenge Ethics and Political Philosophy? Journal of Philosophical Research 37 (Supplement):279-292.
    This essay discusses the challenges that the problem of environmental destruction represents for both ethics and political philosophy. It defends universalism as the only ethical theory capable of dealing adequately with the issue, but recognizes three limitations of it: First, its strong anthropocentrism (as in Kant); second, the meta-ethics of rational egoism (Spinoza and Hobbes); and, third, the reduction of ethics to symmetric relations in the mores of modernity. With regard to political philosophy, universalism rejects the idea that consensus is (...)
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  10.  13
    Vittorio Hösle (2013). Être et subjectivité. Laval Théologique et Philosophique 69 (1):135.
    Vittorio Hösle , , | : Cet article ambitionne de comprendre la crise écologique dans sa portée métaphysique. Pour ce faire, l’auteur analyse d’abord ce qu’il considère comme l’interprétation métaphysique la plus courante de cette crise, soit la métaphysique de l’esprit, qui trouve sa source dans une lecture simpliste de la pensée de G.W.F. Hegel. Ensuite, il examine les deux principales critiques adressées à cette métaphysique de l’esprit, soit d’une part l’interprétation heideggérienne de l’histoire de l’être et, d’autre part, le (...)
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  11.  23
    Vittorio Hösle (1994). Foundational Issues of Objective Idealism. Graduate Faculty Philosophy Journal 17 (1-2):245-287.
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  12.  21
    Vittorio Hösle (2006). Inferentialism in Brandom and Holism in Hegel. Graduate Faculty Philosophy Journal 27 (1):61-82.
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  13.  8
    Michelle Micheletti & Vittorio Hosle (2006). Eursafe 2006. Journal of Agricultural and Environmental Ethics 19:217-218.
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  14.  26
    Vittorio Hösle (2007). Eine weder materialistische noch dualistische Theorie des Geistes. Deutsche Zeitschrift für Philosophie 55 (1):161-168.
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  15.  32
    Bernd Goebel & Vittorio Hösle (2005). Reasons, Emotions, and God's Presence in Anselm of Canterbury's Cur Deus Homo. Archiv für Geschichte der Philosophie 87 (2):189-210.
    The paper deals with the peculiar nature of Anselm’s rationalism, focussing on the dialogue Cur deus homo. On the one hand, the argument in Cur deus homois based on reason alone. On the other hand, the dialogic nature of the work allows Anselm to unfold emotional states in a way that almost anticipates Kierkegaard. Anselm’s rationalism does not exclude the experience of anxiety and despair, and this is where faith comes to the rescue. Finally, God’s presence in the search is (...)
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  16.  19
    Vittorio Hösle (1997). The Intellectual Background of Reiner Schürmann's Heidegger Interpretation. Graduate Faculty Philosophy Journal 19 (2-1):263-285.
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  17.  16
    Vittorio Hösle (2005). A Form of Self-Transcendence of Philosophical Dialogues in Cicero and Plato and its Significance for Philology. Graduate Faculty Philosophy Journal 26 (1):29-46.
  18.  27
    Vittorio Hosle (2007). Encephalius: A Conversation About the Mind-Body Problem. Mind and Matter 5 (2):135-165.
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  19.  8
    Judith Boss, Giordano Bruno, Vere Chappell, John Cottingham, Peter A. Danielson, Rene Descartes, Thomas Douglas, John Finis, R. J. Hollingdale & Vittorio Hösle (1999). Boss, Judith and James M. Nuzum. Teaching Philosophy 22 (2):237.
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  20.  14
    Vittorio Hösle (1990). Platonism and Anti-Platonism in Nicholas of Cusa's Philosophy of Mathematics. Graduate Faculty Philosophy Journal 13 (2):79-112.
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  21. Vittorio Hosle (1987). Carl Schmitts Kritik an der Selbstaufhebung einer weltneutralen Verfassung in Legalität und Legitimät. Deutsche Vierteljahrsschrift für Literaturwissenschaft Und Geistesgeschichte 61 (1):1-34.
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  22.  5
    Vittorio Hösle (1988). On Plato's Philosophy of Numbers and Its Mathematical and Philosophical Significance. Graduate Faculty Philosophy Journal 13 (1):21-63.
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  23.  5
    Vittorio Hösle (2010). What Can We Learn From Hegel's Objective-Idealist Theory of the Concept That Goes Beyond the Theories of Sellars. In Nektarios Limnatis (ed.), The Dimensions of Hegel's Dialectic. Continuum 216.
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  24.  16
    Vittorio Hösle (1990). The Greatness and Limits of Kant's Practical Philosophy. Graduate Faculty Philosophy Journal 13 (2):133-157.
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  25.  4
    Vittorio Hösle (2009). Eine metaphysische Geschichte des Atheismus. Deutsche Zeitschrift für Philosophie 57 (2):319-327.
    The essay explores Charles Taylor′s “A Secular Age” and focuses on following shortcomings of the work: Is the separation of the sacred and the profane a loss or an intensivation of religiosity? Does the Kantian universalist ethics not represent an increased commitment to basic Christian ideas? Must not even atheism be interpreted as a step in the self-unfolding of the divine? Taylor′s remarkable work is interpreted as being too strongly committed to Catholic personalism and not sufficiently familiar with the Protestant (...)
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  26.  5
    Vittorio Hösle (2007). Les fondements culturels et historiques de la crise écologique : (« Die geistesgeschichtlichen Grundlagen der ökologischen Krise »). Laval Théologique et Philosophique 63 (2):385-406.
    Dans cet article, l’auteur se propose de jeter un éclairage sur ce qu’il considère être les lois essentielles ayant contribué au développement de la culture humaine depuis ses débuts jusqu’à la crise écologique actuelle. Précisément, il s’agit de mener une analyse, sous la forme d’une analyse de l’histoire des fondements culturels et historiques , des différentes conceptions du rapport entre l’être humain et la nature et du concept de nature qui se sont succédé dans l’histoire et qui se trouvent aujourd’hui (...)
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  27.  4
    Vittorio Hösle (2004). Eine Form der Selbsttranszendierung philosophischer Dialoge bei Cicero und Platon und ihre Bedeutung für die Philologie. Hermes 132 (2):152-166.
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  28.  3
    Hosle Vittorio (1992). The Third World as a Philosophical Problem. Social Research 59:227-262.
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  29. Vittorio Hösle (2002). Platonismo y Darwinismo. Universitas Philosophica 39:11-48.
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  30. Mona Abousenna, Alexander Ageev, Alexander Chumakov, William Desmond, Ovadia Ezra, Eduard Girusov, Charles L. Glenn, Bradley Googins, Sidney Griffith, Elmer Hankiss, Vittorio Hosle, Elena Karpuhina, Steven Katz, Nur Kirabiev, Vladislav Lektorsky, Igor Lukes, Alexei Malashenko, Katherine Marshall, Alan Olson, James Post, Sheila Puffer, Kurt Salamun, John Silbur, David Steiner, Viachaslav Stepin, Bassam Tibi, Elena Trubina, Irina Tuuli, Mourad Wahba & Gregory Walters (eds.) (2004). Educating for Democracy: Paideia in an Age of Uncertainty. Rowman & Littlefield Publishers.
    The central conflicts of the world today are closely related to cultural, traditional, and religious differences between nations. As we move to a globalized world, these differences often become magnified, entrenched, and the cause of bloody conflict. Growing out of a conference of distinguished scholars from the Middle East, Europe, and the United States, this volume is a singular contribution to mutual understanding and cooperative efforts on behalf of peace. The term paideia, drawn from Greek philosophy, has to do with (...)
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  31. Mona Abousenna, Alexander Ageev, Alexander Chumakov, William Desmond, Dr Ovadia Ezra, Eduard Girusov, Charles L. Glenn, Bradley Googins, Sidney Griffith, Elmer Hankiss, Vittorio Hosle, Elena Karpuhina, Steven Katz, Nur Kirabiev, Vladislav Lektorsky, Igor Lukes, Alexei Malashenko, Katherine Marshall, Alan Olson, James Post, Sheila Puffer, Kurt Salamun, John Silbur, David Steiner, Viachaslav Stepin, Bassam Tibi, Elena Trubina, Irina Tuuli, Mourad Wahba & Gregory Walters (eds.) (2004). Educating for Democracy: Paideia in an Age of Uncertainty. Rowman & Littlefield Publishers.
    The central conflicts of the world today are closely related to cultural, traditional, and religious differences between nations. As we move to a globalized world, these differences often become magnified, entrenched, and the cause of bloody conflict. Growing out of a conference of distinguished scholars from the Middle East, Europe, and the United States, this volume is a singular contribution to mutual understanding and cooperative efforts on behalf of peace. The term paideia, drawn from Greek philosophy, has to do with (...)
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  32. Karl-Otto Apel, Vittorio Hösle, Roland Simon-Schaefer & Bamberger Hegelwochen (1998). Globalisierung Herausforderung Für Die Philosophie : Erste Philosophie Heute? Von der Zeitgemässen Letztbegründung der Philosophie Zur Antwort der Philosophie Auf Die Herausforderung der "Globalisierung". Monograph Collection (Matt - Pseudo).
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  33. Hegel & Vittorio Hösle (1988). Gesammelte Werke, Band XVII, Vorlesungensmanuskripte 1. Revue de Métaphysique et de Morale 93 (2):276-277.
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  34. Vittorio Hösle (2010). What Can We Learn From Hegel's Objective-Idealist Theory of the Concept That Goes Beyond the Theories of Sellars, McDowell, and Brandom. In Nektarios Limnatis (ed.), The Dimensions of Hegel's Dialectic. Continuum
  35. Vittorio Hosle (2013). God as Reason: Essays in Philosophical Theology. University of Notre Dame Press.
    In _God as Reason: Essays in Philosophical Theology_, Vittorio Hösle presents a systematic exploration of the relation between theology and philosophy. In examining the problems and historical precursors of rational theology, he calls on philosophy, theology, history of science, and the history of ideas to find an interpretation of Christianity that is compatible with a genuine commitment to reason. The essays in the first part of _God as Reason_ deal with issues of philosophical theology. Hösle sketches the challenges that a (...)
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  36. Vittorio Hosle (ed.) (2013). The Many Faces of Beauty. University of Notre Dame Press.
    The volume _The Many Faces of Beauty_ joins the rich debate on beauty and aesthetic theory by presenting an ambitious, interdisciplinary examination of various facets of beauty in nature and human society. The contributors ask such questions as, Is there beauty in mathematical theories? What is the function of arts in the economy of cultures? What are the main steps in the historical evolution of aesthetic theories from ancient civilizations to the present? What is the function of the ugly in (...)
     
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  37. Vittorio Hosle (2013). The Philosophical Dialogue: A Poetics and a Hermeneutics. University of Notre Dame Press.
     
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  38. Vittorio G. Hosle (2007). Woody Allen: An Essay on the Nature of the Comical. University of Notre Dame Press.
    In this extended essay, Vittorio Hösle develops a theory of the comical and applies it to interpret both the recurrent personae played by Woody Allen the actor and the philosophical issues addressed by Woody Allen the director in his films. Taking Henri Bergson’s analysis of laughter as a starting point, Hösle integrates aspects of other theories of laughter to construct his own more finely-articulated and expanded model. With this theory in hand, Hösle discusses the incongruity in the characters played by (...)
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  39. Vittorio Hösle, Peter Koslowski, Richard Schenk & Forschungsinstitut für Philosophie Hannover (1999). Die Aufgaben der Philosophie Heute Akademie Anlässlich des Zehnjährigen Bestehens des Forschungsinstituts Für Philosophie Hannover Am 26. November 1998. Monograph Collection (Matt - Pseudo).
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  40. Vittorio Hösle (ed.) (2014). Forms of Truth and the Unity of Knowledge. University of Notre Dame Press.
    _Forms of Truth and the Unity of Knowledge _addresses a philosophical subject—the nature of truth and knowledge—but treats it in a way that draws on insights beyond the usual confines of modern philosophy. This ambitious collection includes contributions from established scholars in philosophy, theology, mathematics, chemistry, biology, psychology, literary criticism, history, and architecture. It represents an attempt to integrate the insights of these disciplines and to help them probe their own basic presuppositions and methods. The essays in _Forms of Truth (...)
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  41. Vittorio Hösle (1995). Macht und Moral. Ethik Und Sozialwissenschaften 6 (3):379-387.
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  42. Vittorio Hösle (1998). Objective Idealism, Ethics, and Politics. St. Augustine's Press.
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  43. Vittorio Hösle (2005). Psychologie des spielers und ethik des Va-banque-spiels. zu Friedrich schiller's Die Verschwörung des Fiesko zu Genua. In Ulrich Diehl & Gabriele von Sivers (eds.), Wege Zur Politischen Philosophie. Königshausen Und Neumann 41--64.
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  44. Vittorio Hösle (forthcoming). Why Do We Laugh at and with Woody Allen?”. Film and Philosophy.
     
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  45. Vittorio Hösle (2005). Was kann man von Hegels objektiv-idealistischer Theorie des Begriffs noch lernen, das über Sellars', McDowells und Brandoms Anknüpfungen noch hinausgeht? Allgemeine Zeitschrift für Philosophie 2 (2):139-158.
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  46. Vittorio Hösle (2004). Wie soll man Philosophiegeschichte betreiben?: Kritische Bemerkungen zu Kurt Flaschs philosophiehistorischer Methodologie. Philosophisches Jahrbuch 111 (1):140-147.
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  47. Vittorio Hösle (1984). Zu Platons Philosophie der Zahlen und deren mathematischer und philosophischer Bedeutung. Theologie Und Philosophie 59:321-355.
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