Search results for 'essence' (try it on Scholar)

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  1. Kit Fine (1994). Essence and Modality. Philosophical Perspectives 8:1-16.
    It is my aim in this paper to show that the contemporary assimilation of essence to modality is fundamentally misguided and that, as a consequence, the corresponding conception of metaphysics should be given up. It is not my view that the modal account fails to capture anything which might reasonably be called a concept of essence. My point, rather, is that the notion of essence which is of central importance to the metaphysics of identity is not to (...)
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  2. Jessica Wilson M. (forthcoming). Essence and Dependence. In Mircea Dumitru (ed.), Metaphysics, Meaning, and Modality: Themes from Kit Fine. Oxford
    I first discuss Kit Fine's distinctive 'schema-based' approach to metaphysical theorizing, which aims to identify general principles accommodating any intelligible application of the notion(s), by attention to his accounts of essence and dependence. I then raise some specific concerns about the general principles Fine takes to schematically characterize these notions. In particular, I present various counterexamples to Fine's essence-based account of ontological dependence. The problem, roughly speaking, is that Fine supposes that an object's essence makes (...)
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  3. Alexander Skiles (2015). Essence in Abundance. Canadian Journal of Philosophy 45 (1):100-112.
    Fine is widely thought to have refuted the simple modal account of essence, which takes the essential properties of a thing to be those it cannot exist without exemplifying. Yet, a number of philosophers have suggested resuscitating the simple modal account by appealing to distinctions akin to the distinction Lewis draws between sparse and abundant properties, treating only those in the former class as candidates for essentiality. I argue that ‘sparse modalism’ succumbs to counterexamples similar to those originally (...)
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  4. David A. Denby (2014). Essence and Intrinsicality. In Robert Francescotti (ed.), Companion to Intrinsic Properties. De Gruyter 87-109.
    In the first half of this paper, I argue that essential properties are intrinsic and that this permits a modal analysis of essence that is immune the sort of objections raised by Fine. In the second half, I argue that intrinsic properties collectively have a certain structure and that this accounts for some observations about essences: that things are essentially determinate; that things often have properties within a certain range essentially; and that the essential properties of things are (...)
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  5. David Yates (2013). The Essence of Dispositional Essentialism. Philosophy and Phenomenological Research 87 (1):93-128.
    Dispositional essentialists argue that physical properties have their causal roles essentially. This is typically taken to mean that physical properties are identical to dispositions. I argue that this is untenable, and that we must instead say that properties bestow dispositions. I explore what it is for a property to have such a role essentially. Dispositional essentialists argue for their view by citing certain epistemological and metaphysical implications, and I appeal to these implications to place desiderata on the concept of (...) involved. I argue that the traditional modal theory of essence meets these desiderata, but that the resulting theory wrongly implies that certain dispositions essential to mass are essential to charge, thereby offering a new argument against modal theories of essence. I argue that dispositional essentialism requires a primitive notion of essence, and develop a primitivist theory based on Kit Fine's views. I show that the primitivist theory has all the virtues of the modal alternative, and none of the vices. I develop a novel way of thinking about the relationship between properties, laws and dispositions, and argue that it has distinct advantages over standard dispositional essentialist formulations. (shrink)
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  6.  12
    Eric Stencil (2015). Essence and Possibility in the Leibniz‐Arnauld Correspondence. Pacific Philosophical Quarterly 96 (3).
    In the 1680s, Gottfried Leibniz and Antoine Arnauld engaged in a philosophically rich correspondence. One issue they discuss is modal metaphysics – questions concerning necessity, possibility, and essence. While Arnauld's contributions to the correspondence are considered generally astute, his contributions on this issue have not always received a warm treatment. I argue that Arnauld's criticisms of Leibniz are sophisticated and that Arnauld offers his own Cartesian account in its place. In particular, I argue that Arnauld offers an account (...)
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  7. Rudolph Bauer (2013). A Commentary on the Historical Unfolding of the Dzogchen Tradition Within the Influence of the Heart Essence. Transmission 6.
    This paper focuses on the history of dzogchen within the heart essence tradition.
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  8. Kit Fine (2000). Semantics for the Logic of Essence. Journal of Philosophical Logic 29 (6):543-584.
    This paper provides a possible worlds semantics for the system of the author's previous paper 'The Logic of Essence '. The basic idea behind the semantics is that a statement should be taken to be true in virtue of the nature of certain objects just in case it is true in any possible world compatible with the nature of those objects. It is shown that a slight variant of the original system is sound and complete under the proposed (...)
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  9. Alessandro Giordani (2013). A New Semantics for Systems of Logic of Essence. Studia Logica (3):1-30.
    The purpose of the present paper is to provide a way of understanding systems of logic of essence by introducing a new semantic framework for them. Three central results are achieved: first, the now standard Fitting semantics for the propositional logic of evidence is adapted in order to provide a new, simplified semantics for the propositional logic of essence; secondly, we show how it is possible to construe the concept of necessary truth explicitly by using (...)
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  10. Kathrin Koslicki (2012). Essence, Necessity, and Explanation. In Tuomas E. Tahko (ed.), Contemporary Aristotelian Metaphysics. Cambridge University Press 187--206.
    It is common to think of essence along modal lines: the essential truths, on this approach, are a subset of the necessary truths. But Aristotle conceives of the necessary truths as being distinct and derivative from the essential truths. Such a non-modal conception of essence also constitutes a central component of the neo-Aristotelian approach to metaphysics defended over the last several decades by Kit Fine. Both Aristotle and Fine rely on a distinction between what belongs to (...)
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  11.  29
    Pablo Carnino (2015). On the Reduction of Grounding to Essence. Studia Philosophica Estonica 7 (2):56-71.
    In a recent article, Fabrice Correia explores the project of reducing the notion of grounding to that of essence. He then goes on to provide several candidate definitions and test each of them against a number of objections. His final take on the situation is, roughly, that two of the definitions can handle all of the considered objections. The aim of this paper is to re-evaluate Correia's conclusions in the light of two sources of insights: Firstly, I will (...)
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  12. Fabrice Correia (2006). Generic Essence, Objectual Essence, and Modality. Noûs 40 (4):753–767.
    When thinking about the notion of essence or of an essential feature, philosophers typically focus on what I will call the notion of objectual essence. The main aim of this paper is to argue that beside this familiar notion stands another one, the notion of generic essence, which contrary to appearance cannot be understood in terms of the familiar notion, and which also fails to be correctly characterized by certain other accounts which naturally come (...)
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  13. Anand Jayprakash Vaidya (2010). Understanding and Essence. Philosophia 38 (4):811-833.
    Modal epistemology has been dominated by a focus on establishing an account either of how we have modal knowledge or how we have justified beliefs about modality. One component of this focus has been that necessity and possibility are basic access points for modal reasoning. For example, knowing that P is necessary plays a role in deducing that P is essential, and knowing that both P and ¬P are possible plays a role in knowing that P is accidental. Chalmers (2002) (...)
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  14.  16
    Ryan Christensen (2015). Essence, Essence, and Essence. Studia Philosophica Estonica 7 (2):72.
    I argue that three different notions of essence—temporal, definitional, and modal—are all distinct notions, and are all philosophically useful. After defining the different notions, I discuss the philosophical problems each addresses.
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  15.  40
    Rudolph Bauer (2012). Phenomenology of the Essence and Appearance in Merleau Ponty. Transmission 6.
    This paper focuses on the phenomenology of essence and appearance in Merleau Ponty.
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  16. Gail Fine (2010). Signification, Essence, and Meno's Paradox: A Reply to David Charles's 'Types of Definition in the Meno'. Phronesis 55 (2):125-152.
    According to David Charles, in the Meno Socrates fleetingly distinguishes the signification from the essence question, but, in the end, he conflates them. Doing so, Charles thinks, both leads to Meno's paradox and prevents Socrates from answering it satisfactorily. I argue that Socrates doesn't conflate the two questions, and that his reply to Meno's paradox is more satisfactory than Charles allows.
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  17.  5
    Victor Eugen Gelan (2014). Fact and Essence. Factual vs Eidetic in Husserl’s Phenomenology. Revista de Filosofie (Romania):273–295.
    The purpose of this paper is to show that the dichotomy between factual and eidetic represents one of the fundamental presuppositions of the Husserlian phenomenology. No authentic understanding of the phenomenological reduction and of its constitutive role for the transcendental phenomenology is possible without a proper understanding of this dichotomy and of its relevance for the transcendental problem. One of the questions I am going to discuss in this paper is the following: Could it be possible that both the dichotomy (...)
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  18.  20
    Franck Lihoreau (2014). Revelation and The Essentiality of Essence. Symposion 1 (1):69-75.
    It is usually agreed that the Revelation Thesis about experience – the idea that the knowledge we gain by having an experience somehow “reveals” the essence, or nature, of this experience – only requires that we know the essence of the experience, not that we know, of this essence, that it is the essence of the experience. I contest this agreement. In the light of what I call the “Essentiality of (...) Principle”– the principle that whatever is in the essence of something is also essentially so – I argue that the Revelation Thesis does require that we know, of the essence of an experience, that it is the essence of the experience, and draw some conclusions about the plausibility of that thesis. (shrink)
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  19.  23
    Joao Marcos (2005). Logics of Essence and Accident. Bulletin of the Section of Logic 34 (1):43-56.
    We say that things happen accidentally when they do indeed happen, but only by chance. In the opposite situation, an essential happening is inescapable, its inevitability being the sine qua non for its very occurrence. This paper will investigate modal logics on a language tailored to talk about essential and accidental statements. Completeness of some among the weakest and the strongest such systems is attained. The weak expressibility of the classical propositional language enriched with the non-normal modal operators of (...) and accident is highlighted and illustrated, both with respect to the definability of the more usual modal operators as well as with respect to the characterizability of classes of frames. Several interesting problems and directions are left open for exploration. (shrink)
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  20.  13
    Alexander M. Sidorkin (2011). On the Essence of Education. Studies in Philosophy and Education 30 (5):521-527.
    Educational reforms in developed countries are not successful, because we do not have a clear understanding of what is education. The essence of education is the limits of its improvement. Education is understood as the artificial extension of human ability to learn, as the product of learner's own efforts, and finally, as a series of historic forms of labor arrangements.
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  21.  94
    Sherry Deveaux (2003). The Divine Essence and the Conception of God in Spinoza. Synthese 135 (3):329 - 338.
    I argue against a prevailing view that the essence of Godis identical with the attributes. I show that given what Spinoza says in 2d2 – Spinoza'spurported definition of the essence of a thing – the attributes cannot be identical withthe essence of God (whether the essence of God is understood as the distinct attributesor as a totality of indistinct attributes). I argue that while the attributes do notsatisfy the stipulations of 2d2 relative (...)
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  22.  36
    Jan-Erik Jones, Real Essence. Stanford Encyclopedia of Philosophy.
    In this encyclopedia entry I canvass the current interpretations of John Locke's concept of Real Essence and the role it plays in his philosophy.
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  23.  27
    Tomasz Kąkol (2013). Is God His Essence? The Logical Structure of Aquinas' Proofs for This Claim. Philosophia 41 (3):649-660.
    In this article I consider whether Aquinas’ arguments for the claim that God is His essence are conclusive, and what was his purpose of upholding this thesis. I show his proofs from Summa Theologiae and Summa Contra Gentiles to be problematic and argue that the defense of Aquinas’ views on that matter suggested by certain remarks of P. T. Geach is flawed.
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  24.  49
    Dezhi Duan (2007). Aquinas' Transcendences to Aristotle in the Doctrine of Essence. Frontiers of Philosophy in China 2 (4):572-582.
    Aquinas’ philosophy is revolutionary, especially his doctrine of essence within the context of natural philosophy has transcended that of Aristotle. The principal distinctions between the doctrines of Aquinas and Aristotle are demonstrated in four layers which are entity-nature, compositeness, particularity and potentiality of essence. Aquinas not only overturns and reforms the Western traditional view of essence, but also constructs a prominent “joint” connecting essentialism to existentialism in Western philosophy.
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  25.  4
    Michail Peramatzis (2015). Sameness, Definition, and Essence. Studia Philosophica Estonica 7 (2):142.
    I formulate an apparent inconsistency between some claims Aristotle makes in his Metaphysics about the sameness and non-sameness relations which obtain between an object and its essence: while a object is not the same as its essence, an essence is thought as being the same as its essence. I discuss different ways in which one may propose to overcome this apparent inconsistency and show that they are problematic. My diagnosis of the problem (...)
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  26.  11
    Rochus Sowa (2009). Essences et lois d'essence dans l'eidétique descriptive de Edmund Husserl. Methodos 9:1-29.
    L’une des tâches de la phénoménologie transcendantale, que Husserl lui-même définit comme une science éidétique des phénomènes transcendentalement réduits, est de découvrir des lois a priori matérielles d’un type spécial : des lois éidétiques descriptives établies sur la base de concepts descriptifs purs. Cet article s’attache d’abord à préciser la notion husserlienne d’essence au le sens large, définie comme une fonction d’état-de-choses (Sachverhaltsfunktion) ; une telle fonction noématique est le corrélat « objectif » de cette fonction propositionnelle que nous (...)
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  27.  34
    Geng Yang & Qixue Zhang (2006). The Essence, Characteristics and Limitation of Post-Colonialism: From Karl Marx's Point of View. [REVIEW] Frontiers of Philosophy in China 1 (2):279-294.
    Following postmodernism, post-colonialism reflects modernity from a new perspective-the cultural perspective. Post-colonialism interprets colonialism contained in modernity, deconstructs orientalism and cultural hegemonism, and turns western reflection of modernity into an inquiry about the global relationship between the East and the West. Post-colonialism brings forward a new theoretical domain, that is, the colonizational relationship between the East and the West in the process of modernization. This interpretation expresses a strong tendency of anti-western centrality and shares some ideas with Marxism. This article (...)
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  28.  11
    Thomas De Koninck (2011). Être, essence et substance chez Platon et Aristote. Études Ricoeuriennes / Ricoeur Studies 2 (1):198-203.
    Book Review of Paul Ricœur, Être, essence et substance chez Platon et Aristote. Cours professé à l’université de Strasbourg en 1953-1954. Texte vérifié et annoté par Jean-Louis Schlegel , (Paris: Éditions du Seuil, 2011), 348 pp.
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  29.  26
    Shiying Zhang (2009). The Double Meanings of “Essence”: The Natural and Humane Sciences — a Tentative Linkage of Hegel, Dilthey, and Husserl. [REVIEW] Frontiers of Philosophy in China 4 (1):143-155.
    Early in Aristotle’s terminology, and ever since, “essence” has been conceived as having two meanings, namely “universality” and “individuality”. According to the tradition of thought that has dominated throughout the history of Western philosophy, “essence” unequivocally refers to “universality”. As a matter of fact, however, “universality” cannot cover Aristotle’s definition and formulation of “essence”: Essence is what makes a thing “happen to be this thing.” “Individuality” should be the deep meaning of “ (...)”. By means of an analysis of some relevant Western thoughts and a review of cultural realities, it can be concluded that the difference between the attitudes toward things of the natural sciences and the humane sciences mainly lies in the fact that the former focus on the pursuit of universal regularity, whereas the latter go after the value and significance of human life. The movement from natural things to cultural things is a process in which essence shifts from universality to individuality. It is the author’s contention that what should be stressed in the fields of human culture and society is the construction of an ideal society that is “harmonious yet not identical”, on the basis of respecting and developing individual peculiarity and otherness. (shrink)
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  30.  17
    Zhen Han (2010). Some Remarks on the Re-Building of the Category of Essence and the Reflective Modernity. Frontiers of Philosophy in China 5 (1):134-141.
    If modernity is manifested as essentialism, postmodernity is manifested as anti-essentialism. Modernity is, in essence, human beings’ discovery of their own power, and is based on rational knowledge that has grasped the essence of things. In fact, in the discourse system of modernity, the various concepts of “essence” connote nothing but people’s imaginative constructions and rational conjectures about objects. In the past, our order, be it internal or external, was in essence guaranteed (...)
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  31.  7
    Zhang Shiying & Zhang Lin (2009). The Double Meanings of "Essence": The Natural and Humane Sciences — A Tentative Linkage of Hegel, Dilthey, and Husserl. Frontiers of Philosophy in China 4 (1):143 - 155.
    Early in Aristotle's terminology, and ever since, "essence" has been conceived as having two meanings, namely "universality" and "individuality". According to the tradition of thought that has dominated throughout the history of Western philosophy, "essence" unequivocally refers to "universality". As a matter of fact, however, "universality" cannot cover Aristotle's definition and formulation of "essence": Essence is what makes a thing "happen to be this thing." "Individuality" should be the deep meaning of " (...)". By means of an analysis of some relevant Western thoughts and a review of cultural realities, it can be concluded that the difference between the attitudes toward things of the natural sciences and the humane sciences mainly lies in the fact that the former focus on the pursuit of universal regularity, whereas the latter go after the value and significance of human life. The movement from natural things to cultural things is a process in which essence shifts from universality to individuality. It is the author's contention that what should be stressed in the fields of human culture and society is the construction of an ideal society that is "harmonious yet not identical", on the basis of respecting and developing individual peculiarity and otherness. /// "本质" 最早在亚里士多德的用语中包含有两重含义: 是指 "普遍的东 西" ("共相"),一是指 "个体的东西" ("这个")。在西方哲学史上民期占统治 地位的思想片面地认为: "本质" 就是指 "普遍的东西"。但实际上"普遍的东 西" 并不能涵盖亚里士多德对 "本质" 的界定和表述t 本质是使一事物 "恰恰地是 这个事物"的东西。"本质" 的深层含义应是 "个体性"。通过对西方一些相关思 想观点的分析和文化现实的考察,可以得出结论z 自然科学与人文科学对待事物的 态度的区别在于z 前者重普遍性规律的追求,后者重个体性的人生价值意义的追求。 从自然物到文化物是一个由以普遍性为本质到以个体性为本质的转化过程。在人文 社会领域应该强调的是z 在尊重和发扬个人的独特性和差异性的基础上,建立 "和而 不同"的理想社会。. (shrink)
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  32.  75
    Riin Sirkel & Tuomas E. Tahko (eds.) (2014). Aristotelian Metaphysics: Essence and Ground. Studia Philosophica Estonica, Vol 7.2.
    This special issue centers around Aristotelian metaphysics, construed broadly to cover both scholarly research on Aristotle’s metaphysics, as well as work by contemporary metaphysicians on Aristotelian themes. It focuses on two themes in Aristotelian metaphysics, namely essence and grounding, and their connections. A variety of related questions regarding dependence, priority, fundamentality, explanation, causation, substance, and modality also receive attention.
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  33.  64
    Julian De Freitas, Kevin Tobia, George Newman & Joshua Knobe (forthcoming). Normative Judgments and Individual Essence. Cognitive Science.
    A growing body of research has examined how people judge the persistence of identity over time — that is, how they decide that a particular individual is the same entity from one time to the next. While a great deal of progress has been made in understanding the types of features that people typically consider when making such judgments, to date, existing work has not explored how these judgments may be shaped by normative considerations. The present studies demonstrate that normative (...)
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  34. Mark Jago (forthcoming). Essence and the Grounding Problem. In Reality Making. Oxford University Press
    Pluralists about coincident entities say that distinct entities may be spatially coincident throughout their entire existence. The most pressing issue they face is the grounding problem. They say that coincident entities may differ in their persistence conditions and in the sortals they fall under. But how can they differ in these ways, given that they share all their microphysical properties? What grounds those differences, if not their microphysical properties? Do those differences depend only on the way we conceptualise (...)
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  35.  48
    Karolina Hübner (forthcoming). Essence as Power, or Spinoza on Heartbreak. Journal of the History of Philosophy.
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  36. Emmanuel Levinas (1990). Autrement Qu'être, Ou, au-Delà de L'Essence. Monograph Collection (Matt - Pseudo).
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  37.  97
    Barry Smith & Wojciech Zelaniec (2012). Laws of Essence or Constitutive Rules? Reinach Vs. Searle on the Ontology of Social Entities. In Francesca De Vecchi (ed.), Eidetica del Diritto e Ontologia Sociale. Il Realismo di Adolf Reinach. Mimesis 83-108.
    Amongst the entities making up social reality, are there necessary relations whose necessity is not a mere reflection of the logical connections between corresponding concepts? We distinguish three main groups of answers to this question, associated with Hume and Adolf Reinach at opposite extremes, and with Searle who occupies a position somewhere in the middle. We first set forth Reinach’s views on what he calls ‘material necessities’ in the realm of social entities. We then attempt to show that Searle has (...)
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  38.  52
    Ásta Kristjana Sveinsdóttir (2013). Knowledge of Essence: The Conferralist Story. Philosophical Studies 166 (1):21-32.
    Realist essentialists face a prima facie challenge in accounting for our knowledge of the essences of things, and in particular, in justifying our engaging in thought experiments to gain such knowledge. In contrast, conferralist essentialism has an attractive story to tell about how we gain knowledge of the essences of things, and how thought experiments are a justified method for gaining such knowledge. The conferralist story is told in this essay.
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  39.  5
    Graeme Forbes & Baruch Brody (1981). Identity and Essence. Philosophical Quarterly 31 (125):368.
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  40.  46
    Fabrice Correia (2000). Propositional Logic of Essence. Journal of Philosophical Logic 29 (3):295-313.
    This paper presents a propositional version of Kit Fine's (quantified) logic for essentialist statements, provides it with a semantics, and proves the former adequate (i.e. sound and complete) with respect to the latter.
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  41.  4
    Duan Dezhi (2007). Aquinas' Transcendences to Aristotle in the Doctrine of Essence. Frontiers of Philosophy in China 2 (4):572-582.
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  42. David H. Degrood (1976). Philosophies of Essence an Examination of the Category of Essence. Monograph Collection (Matt - Pseudo).
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  43.  2
    Jean-Michel Pouzin (2013). L'intégration de la réflexion logique kantienne dans la Doctrine de l'essence. Archives de Philosophie 3:459-482.
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  44.  1
    Yang Geng & Zhang Qixue (2006). The Essence, Characteristics and Limitation of Post-Colonialism: From Karl Marx's Point of View. Frontiers of Philosophy in China 1 (2):279-294.
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  45.  1
    Han Zhen (2010). Some Remarks on the Re-Buliding of the Category of Essence and the Reflective Modernity. Frontiers of Philosophy in China 5 (1):134-141.
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  46.  59
    Mashhad Al-ʻAllāf (2003). The Essence of Islamic Philosophy. M. Al-Allaf.
    This book attempts to gain a new insight into the world of Philosophy.
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  47. Francis A. Cunningham (1988). Essence and Existence in Thomism a Mental Vs. The "Real Distinction?". Monograph Collection (Matt - Pseudo).
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  48. David H. Degrood (1970). Philosophies an Examination of the Category of Essence. Monograph Collection (Matt - Pseudo).
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  49. Claude Larre, Elisabeth Rochat de la Vallée & Caroline Root (1999). Essence, Spirit, Blood and Qi.
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  50. Stephen Law (1995). Reference, Essence, and Natural Kinds.
     
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