Search results for 'Vladimir Faifr' (try it on Scholar)

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  1.  9
    Vladimir Faifr, Fedor Gal, Martin Potucek & Milos Zeman (1984). Forecasting Modelling by Means of the KPM Method. World Futures 20 (1):105-133.
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  2. Rybakov Vladimir (2007). Logics with the Universal Modality and Admissible Consecutions. Journal of Applied Non-Classical Logics 17 (3):383-396.
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  3.  1
    Jennifer Rosato (2014). Loving More, Being Less: Reflections on Vladimir Jankélévitch’s Le Paradoxe de la Morale. Journal of French and Francophone Philosophy 22 (2):84-103.
    In Le paradoxe de la morale, Vladimir Jankélévitch proposes that the moral life is a matter of balancing the demands of love, which call us to give without limit, and our natural, egoistical attachment to self, which he terms 'being'. This balancing act is ultimately paradoxical since love must both depend on and overcome being. The vision of moral life as a paradoxical balancing act of love and being, however, is implicitly challenged by another, "supernatural" vision of ethics that (...)
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  4. Jonathan Sutton (1980). Vladimir Solovyov and the Russian Ideal of the 'Whole Man'. [S.N.].
     
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  5. Frederic Tremblay (2013). The Metaphysics of the Early Vladimir Solov'ëv. [REVIEW] Quaestio: Yearbook of the History of Metaphysics 13:391-394.
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  6. Harvey Wheeler (1990). The Structure of Human Reflexion the Reflexional Psychology of Vladimir Lefebvre.
     
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  7.  1
    Katherine Lahti (2014). Ideophones in Vladimir Mayakovsky’s Work. Pragmatics and Society 5 (3):419-430.
    The Russian poet Vladimir Mayakovsky used ideophones to create meaning. In fact Mayakovsky constantly used ideophones in his poetic expression, part and parcel of the emphasis on sound in his poetry. In the 1910s he worked alongside the Moscow Linguistic Circle. To the end of his life in 1930 (due to suicide) the poet remained close friends with the important linguist Roman Jakobson. There is no doubt that his association with linguists led to Mayakovsky’s paying more attention to verbal (...)
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  8. Herner Sæverot (2010). Educative Deceit: Vladimir Nabokov and the [Im] Possibility of Education. Educational Theory 60 (5):601-619.
    Herner Sæverot begins this article with an example: how Søren Kierkegaard used deceit as a means to educate. In one of his biographical texts, it turns out that Kierkegaard's objective was to deceive his readers into a totalized and universal truth. According to Sæverot, Kierkegaard's approach shows that he was a “demystifier,” someone who wants to save an other from delusion and bring this person into a better understanding of the world. Contrary to Kierkegaard, Sæverot argues that education is [im]possible—which, (...)
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  9.  20
    K. Fuchs-Kittowski & P. Kruger (1997). The Noosphere Vision of Pierre Teilhard de Chardin and Vladimir I. Vernadsky in the Perspective of Information and of World-Wide Communication. World Futures 50 (1):757-784.
    (1997). The noosphere vision of pierre teilhard de chardin and Vladimir I. Vernadsky in the perspective of information and of world‐wide communication 1 . World Futures: Vol. 50, No. 1-4, pp. 757-784.
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  10.  6
    Janusz Dobieszewski (2007). Vladimir Soloviev's Historiosophical Universalism. Dialogue and Universalism 17 (5/6):79-100.
    The article outlines Vladimir Soloviev’s views at the time of his fascination by the theocracy, Christian policy and United Church concepts. His standpoint then was to place the “Godmanhood” idea underlying his philosophy in a realistic, historically and socially factual—hence universalistic—context. This led him to confer a special role in the historical process to the Christian church, which he saw as a dynamic institution adding energy to history. Soloviev considered this energy crucial in the rebirth of Christian unity around (...)
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  11.  17
    Ralph Abraham (2009). A Review of “Geochemistry and the Biosphere: Essays by Vladimir I. Vernadsky”. [REVIEW] World Futures 65 (5):436-441.
    (2009). A Review of “Geochemistry and the Biosphere: Essays by Vladimir I. Vernadsky”. World Futures: Vol. 65, Sustainable Development in Practice, pp. 436-441.
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  12.  14
    Colin Smith (1957). The Philosophy of Vladimir Jankélévitch. Philosophy 32 (123):315 - 324.
    Vladimir JankéLéVitch, who teaches philosophy at the Sorbonne, is one of the most highly individual philosophical writers in France today. He has been publishing books for some quarter of a century on both philosophy and music, of which the most recent, entitled La Rhapsodie: Verve et improvisation musicale , unites his two specialities. It is with his philosophical work that I want to deal here.
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  13.  12
    P. P. Gaidenko (2009). Russian Philosophy in the Context of European Thinking: The Case of Vladimir Solovyov. Diogenes 56 (2-3):24-36.
    Russian philosophy of the 19th century was developing in close contact with European philosophy. The strongest influence on Russian thought was exerted by classical German philosophy. One significant example is the teaching of Vladimir Solovyov, an outstanding 19th century thinker. Solovyov owes several principles of his teaching to Friedrich Schelling, from whom he assimilated his cardinal concept of all-embracing being; also to Schelling we can trace Solovyov’s conviction that the will constitutes the determining principle of being as well as (...)
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  14.  9
    Varol Akman (1995). Book Review -- Vladimir Lifschitz, Ed., Formalizing Common Sense: Papers by John McCarthy. [REVIEW] Philosophical Explorations.
    This is a review of Formalizing Common Sense: Papers by John McCarthy, ed. by Vladimir Lifschitz, published by Ablex Publishing Corp. in 1990.
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  15.  3
    Enrica Lisciani Petrini (2011). " Porque sólo somos la certeza y la hoja..." Acerca de La Mort de Vladimir Jankélévitch. Logos: Anales Del Seminario de Metafísica 44:331-354.
    this essay analyzes Vladimir Jankélévitch’s work on death pointing out, in the vast thought of the twentieth century, its original and sharply problematic contribution. if death is generally seen as the perimeter that provides life with sense and autenticity (Heidegger, Lévinas), or more traditionally as the threshold that leads to a salvific other world, Jankélévitch first of all dismantles any reassuring strategy and underlines the elusiveness of death itself, its constituting a “totally other order” that escapes every human category. (...)
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  16.  3
    Evert van der Zweerde (2003). Vladimir solovjov — een levend denkwerk. Tijdschrift Voor Filosofie 65 (4):715-735.
    The Russian philosopher, poet and religious thinker Vladimir S. Solovyov is widely regarded as the most important Russian philosopher ever. The objective of this study is to investigate why this title might be justified. In doing so, it offers a general introduction to the life, thought, and works of Solovyov, with a clear accent onhis philosophical texts, and attempts to assess his status as a philosopher in the history of philosophy. As is shown, he developed a system of 'integral (...)
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  17.  9
    Oleg Sergeevich Pugachev (1996). The Problem of Moral Absolutes in the Ethics of Vladimir Solov'ëv. Studies in East European Thought 48 (2-4):207 - 221.
    Moral absolutes were perceived, by Solov'ëv, in a dual manner: a) from the side of content, of psychology, as when we speak of feelings, emotions, etc.; and b) under a formal aspect, as “ideas,” i.e. logically. Neither of these can be treated without relating to moral absolutes astrue, and without a rationalbelief in their truth, a truth that cannot be logically proved. In my opinion, our time has become keenly aware of the universally human value of Vladimir Solov'ëv's ethics, (...)
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  18.  1
    David Miller (1968). Legends of the Icon of Our Lady of Vladimir: A Study of the Development of Muscovite National ConsciousnessArticle Author Querymiller Db [Google Scholar]. Speculum 43 (4):657-670.
    The icon of Our Lady of Vladimir was one of the most popular and revered symbols of national consciousness in old Russia. Yet historians, who long have noted the Byzantine influence in descriptions of Muscovite power, have largely ignored the importance of the icon in mediaeval Russian political thought. Also most historians who have remarked on the importance of the icon have dated tales about it, which include Muscovite claims to national leadership, to the time of the invasion of (...)
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  19.  2
    D. Barton Johnson (2000). Strange Bedfellows: Ayn Rand and Vladimir Nabokov. Journal of Ayn Rand Studies 2 (1):47 - 67.
    D. Barton Johnson traces the parallel lives and literary origins of two Russo-American writers: Ayn Rand and Vladimir Nabokov. Born in Saint Peterburg six years apart, they overlapped on the New York Times bestsellers list in the late fifties. While Nabokov's Russian cultural roots have been much explored, Rand's were little realized prior to Chris Matthew Sciabarra's investigation of her Russian philosophical context. Nabokov and Rand represent polar examples of their cultural heritage: for Nabokov, the aesthetically-oriented tradition of the (...)
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  20.  6
    A. N. Golubev (1978). The Concept of the Individual in the Ethics of Vladimir Solovyov. Russian Studies in Philosophy 17 (3):44-65.
    Any more or less serious attempt to deal with even one aspect of the complex and generally still inadequately studied philosophical system of so outstanding a thinker as the famous Russian idealist philosopher Vladimir Sergeevich Solovyov necessarily requires preliminary consideration and evaluation of the philosophic significance of his work as a whole.
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  21. Nádia Junqueira Ribeiro (2012). Entrevista com Vladimir Safatle. Revista Inquietude 3 (1):184-197.
    Entrevista com o professor Vladimir Safatle (USP) realizada durante a da décima quarta edição do Festival Internacional de Cinema e Vídeo Ambiental na Cidade de Goiás no dia 28 de junho. O texto da entrevista está pronto e editado. Aguardamos apenas autoriazação do prof. Vladimir Safatle para publica-lo.
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  22.  4
    Valentin I. Tolstykh (1987). In the Mirror of Art: Vladimir Vysotskii as a Cultural Phenomenon. Russian Studies in Philosophy 26 (1):25-52.
    The universal social significance of the phenomena of artistic culture has its own specific features. Often it is something standing alone, an "exception to the rule," which nonetheless gives expression to some important tendency in the evolution of literature and art. This has been the case, in particular, with the works of Vladimir Vysotskii, who only a short time ago still seemed to some as some almost peripheral offshoot of the real artistic process, a kind of "nonsense," having no (...)
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  23.  3
    Vladimir A. Lefebvre (1984). Book Review:Algebra of Conscience: A Comparative Analysis of Western and Soviet Ethical Systems. Vladimir A. Lefebvre. [REVIEW] Ethics 94 (3):520-.
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  24. Vladimir Jankélévitch & Lucien Jerphagnon (1969). Vladimir Jankélévitch Ou de L'Effectivité. Présentation, Choix de Textes, Bibliographie Par Lucien Jerphagnon. Seghers.
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  25. Vladimir Sergeyevich Solovyov (2009). Divine Sophia: The Wisdom Writings of Vladimir Solovyov. Cornell University Press.
     
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  26. Vladimir Sergeyevich Solovyov (1944). Godmanhood as the Main Idea of the Philosophy of Vladimir Solovyev. [Poughkeepsie, N.Y.,Harmon Printing House.
     
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  27. Vladimir Sergeyevich Solovyov (1944). Vladimir Solovyev's Lectures on Godmanhood. [New York]International University Press, Distributor.
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  28.  8
    Alan Udoff (ed.) (2013). Vladimir Jankélévitch and the Question of Forgiveness. Lexington Books.
    Based on the proceedings of an international conference, Vladimir Jankelevitch and the Question of Forgiveness comprises the first book-length expository and critical reading of Jankelevitch’s masterwork: Le Pardon.
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  29. V. L. Vasyukov (1996). In Memoriam: Vladimir Aleksandrovich Smirnov, 1931-1996. Bulletin of Symbolic Logic 2 (3):371-372.
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  30. Dale R. Herspring (2009). Vladimir Putin: His Continuing Legacy. Social Research: An International Quarterly 76 (1):151-174.
    When Putin became president at the beginning of the 21st century, Russia was in shambles. Putin saw his task to be two fold. First, to recreate the Russian state – that had been seriously weakened by Boris Yeltsin. Second, he set out to reestablish Russia as an important international actor. His approach to dealing with those two tasks was heavily influenced by his approach to dealing with political problems. He is determined, but non ideological. He believes that Russia is unique (...)
     
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  31. A. Louth (2007). Book Review: Vladimir Solovyov, The Justification of the Good: An Essay on Moral Philosophy [1897], Ed. Boris Jakim, Trans. Nathalie A. Duddington [1918] (Grand Rapids, MI: Eerdmans, 2005). Lxix + 410 Pp. 24.99 (Pb), ISBN 0 8028 2863. [REVIEW] Studies in Christian Ethics 20 (2):311-314.
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  32.  50
    J. R. Brown (2003). Vladimir Tasic. Mathematics and the Roots of Postmodern Thought. Philosophia Mathematica 11 (2):244-245.
  33.  7
    Herner Saeverot (2010). Educative Deceit: Vladimir Nabokov and the [Im]Possibility of Education. Educational Theory 60 (5):601-619.
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  34. Oliver Smith (2010). Vladimir Soloviev and the Spiritualization of Matter. Academic Studies Press.
  35.  8
    George Fedotov (1945). Vladimir Solovyev's Lectures on Godmanhood. [REVIEW] Journal of Philosophy 42 (12):334-335.
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  36.  8
    Lilianna Kiejzik (2003). The Polish Case in Vladimir Solov'ëv's Vision of the Future. Studies in East European Thought 55 (2):141-155.
    In the article I presentSolov'ëv's views on the national question(including the so-called Polish question)presented in his writings of the 1880s. Thequestion involved uniting the Churches as wellas Russia's specific mission in building thefuture Kingdom of God. Solov'ëv's position,according to which individual nations acquire aconcrete place in the course of mankind'sexistence, was subjected to criticism by thePolish historian Stanisaw Tarnowski. Thiscontributed to an interesting discussion andpolemic between the two thinkers that tookplace on the pages of the journal PrzegldPolski (The Polish Review).
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  37.  52
    Herner Sæverot (2013). Time, Individualisation, and Ethics: Relating Vladimir Nabokov and Education. Educational Philosophy and Theory 46 (1):1-14.
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  38.  3
    Deborah L. Casewell (2015). A Critical Account of the Place of Divine Relations in the Theology of Vladimir Lossky. New Blackfriars 97 (1067):n/a-n/a.
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  39. Brandon Gallaher (2009). The Christological Focus of Vladimir Solov'ev's Sophiology. Modern Theology 25 (4):617-646.
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  40.  8
    Florina Mohanu (forthcoming). Aspects of Identity in Vladimir Nabokov's Novels. Dialogos.
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  41.  8
    Rocio Fernandez-Ballesteros (2000). Kurt Pawlik, with Companion Sections by Houcan Zhang, Pierre Vrignaud, Vladimir Roussalov, And. In Kurt Pawlik & Mark R. Rosenzweig (eds.), International Handbook of Psychology. Sage Publications Ltd
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  42.  7
    Aristotle Papanikolaou (2003). Divine Energies or Divine Personhood: Vladimir Lossky and John Zizioulas on Conceiving the Transcendent and Immanent God. Modern Theology 19 (3):357-385.
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  43.  7
    D. D. G. (1976). Vladimir Solovyev and Max Scheler. Review of Metaphysics 29 (3):545-545.
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  44.  44
    L. M. Lopatin (1916). The Philosophy of Vladimir Soloviev. Mind 25 (100):425-460.
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  45.  13
    Daniel Moreau (2003). Isabelle de Montmollin, La philosophie de Vladimir Jankélévitch. Sources, sens, enjeux. Paris, Presses Universitaires de France (coll. « Philosophie d'aujourd'hui »), 2000, 395 p.Isabelle de Montmollin, La philosophie de Vladimir Jankélévitch. Sources, sens, enjeux. Paris, Presses Universitaires de France (coll. « Philosophie d'aujourd'hui »), 2000, 395 p. [REVIEW] Laval Théologique et Philosophique 59 (2):402-405.
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  46.  4
    A. R. Burn (1955). Hermann Bengtson und Vladimir Milojčič: Grosser Historischer Weltatlas. I Teil: Vorgeschichte und Altertum. (1)Kartenwerk. Pp. viii + 48 + 15. (2)Erläuterungen. Pp. ii + 124. Munich: Bayerischer Schulbuch-Verlag, 1953. Boards, DM. (1) 6.50, (2) 4.80. [REVIEW] The Classical Review 5 (01):120-121.
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  47.  11
    Anastasia Shulyndina (2008). Vladimir Soloviev and His School on System of Universal Sphere of Knowledge. Proceedings of the Xxii World Congress of Philosophy 15:211-229.
    One of the most powerful tendencies of the World scientific thought development of XIX – the first half of XX century was analysing all sorts of knowledge, accumulated by mankind in the form of universal synthetic system combining science, religion and philosophy into the Universal Sphere of Knowledge that gives the humanity the possibility to achieve a new deeper level of understanding the reality. By the founder of the Classical Russian Systematic School of Philosophy (according to me – A.Sh.) V.S.Soloviev (...)
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  48. J. C. Klagge (2007). Vladimir Jankelevitch, Forgiveness. Philosophy in Review 27 (1):42.
     
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  49.  4
    Davor Ljubimir (2003). Vladimir Jelkić: Nietzsche - povratak vlastitosti. Prolegomena 2 (1):102-107.
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  50.  4
    Alexandru Covrig (2013). Câteva Consideraţii Privind Politica Externă a Rusiei În Timpul Lui Vladimir Putin (1999-2008). Studium 1:5-6.
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