Search results for 'post-modern' (try it on Scholar)

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  1.  8
    Emil L. Post & I. Grattan-Guinness (1990). The Modern Paradoxes. History and Philosophy of Logic 11 (1):85-91.
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  2.  1
    Paul Gilbert (2010). Pensiero post-moderno e religione (Post-modern thought and religion) - DOI: 10.5752/P.2175-5841.2010v8n16p99. Horizonte 8 (16):99-116.
    L'articolo mette in evidenza le convergenze e differenze tra religione, pensiero moderno e postmoderno. Tutti i tre appartengono alle culture e le loro storie sociali, però questa convergenza non garantisce l'indentificazione delle loro prospettive. La religione si consente di fare affermazioni di relazione non razionabile, al di là delle condizioni sociali e culturali. Il pensiero, lo stesso se postmoderno, è invece d'ordine ideologico e autoreferenziale, inseparabile di concetti organizzati in una cultura particolare. La postmodernità, che intende liberarsi della prepotenza della (...)
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  3.  62
    Peter Beilbarz (1992). Reviews : Fredric Jameson, Postmodernism, or, The Cultural Logic of Late Capitalism (Duke/Verso, 1991); Margaret Rose, The Post-Modern and the Post-Industrial (Cambridge University Press, 1991); Alex Callinicos, Against Postmodernism: A Marxist Critique (Cambridge, Polity, 1990). [REVIEW] Thesis Eleven 33 (1):167-171.
    Reviews : Fredric Jameson, Postmodernism, or, The Cultural Logic of Late Capitalism ; Margaret Rose, The Post-Modern and the Post-Industrial ; Alex Callinicos, Against Postmodernism: A Marxist Critique.
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  4.  2
    Ciprian Ghisa (2014). The Greek-Catholic Church In Romania Facing The Challenges Of The Post-Modern Society. Journal for the Study of Religions and Ideologies 13 (38):195-219.
    Starting mostly with the second half of the 20th century, the churches and the religious communities are facing the challenges raised by the process of secularization, which is considered by some sociologists of religion as irreversible. The most affected ones were / are the traditional churches and the most obvious area where this phenomenon has become very visible is the Western Europe. This study aims to analyze the situation of the traditional churches in Romania, with a special focus on the (...)
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  5.  89
    David Goodman (1995). Reviews : Zygmunt Bauman, Intimations of Postmodernity (Routledge, 1992); Steven Seidman and David G. Wagner (Eds), Postmodernism and Social Theory (Blackwell, 1992); Stephen Crook, Jan Pakulski and Malcolm Wa Ters, Postmodernization: Change in Advanced Society (Sage Publica Tions, 1992); Gianni Vattimo, The End of Modernity—Nihilism and Hermeneutics in Post-Modern Culture (Polity Press, 1988). [REVIEW] Thesis Eleven 40 (1):138-146.
    Reviews : Zygmunt Bauman, Intimations of Postmodernity ; Steven Seidman and David G. Wagner , Postmodernism and Social Theory ; Stephen Crook, Jan Pakulski and Malcolm Wa ters, Postmodernization: Change in Advanced Society ; Gianni Vattimo, The End of Modernity—Nihilism and Hermeneutics in Post-modern Culture.
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  6.  38
    H. Tristram Engelhardt (2011). Core Competencies for Health Care Ethics Consultants: In Search of Professional Status in a Post-Modern World. HEC Forum 23 (3):129-145.
    The American Society for Bioethics and the Humanities (ASBH) issued its Core Competencies for Health Care Ethics Consultation just as it is becoming ever clearer that secular ethics is intractably plural and without foundations in any reality that is not a social–historical construction (ASBH Core Competencies for Health Care Ethics Consultation , 2nd edn. American Society for Bioethics and Humanities, Glenview, IL, 2011 ). Core Competencies fails to recognize that the ethics of health care ethics consultants is not ethics in (...)
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  7.  3
    Ronald F. Duska (1993). Aristotle: A Pre-Modern Post-Modern? Implications for Business Ethics. Business Ethics Quarterly 3 (3):227-249.
    The paper asserts that the post-modern rejection of “modern” theoretical accounts including ethical-theoretical accounts as unacceptable meta-narratives would concur with an Aristotelian critique of contemporary ethical theories. Hence and Aristotelian critique will be similar to a post-modern critique. The paper sketches an account of what post-modernism in philosophy is and shows its similarity to Aristoteleanism in rejecting “modern” approaches in a significant way since an Aristotelian approach uses different criteria for what counts as ethical knowledge. The paper suggests (...)
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  8.  11
    Kalevi Kull (2004). Uexküll and the Post-Modern Evolutionism. Sign Systems Studies 32 (1-2):99-114.
    Jakob von Uexküll’s evolutionary views are described and analysed in the context of changes in semiotic and biological thinking at the end of Modern age. As different from the late Modernist biology, a general feature of Post-Modern interpretation of living systems is that an evolutionary explanation has rather secondary importance, it is not obligatory for an understanding of adaptation. Adaptation as correspondence to environment is a communicative, hence a semiotic phenomenon.
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  9. Charles Jencks (ed.) (1992). The Post-Modern Reader. St. Martin' Press.
    The Post-Modern Reader edited by Charles Jencks An Anthology of a World Movement Post-Modernism has been debated, attacked, and defended for a generation, but only in the last few years has it come into focus as a coherent way of thought embracing all areas of culture. This is the first anthology that presents the synthesising trend in all its diversity, a convergence in architecture and literature, film and cultural theory, sociology, feminism and theology, science and economics. It is however, (...)
     
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  10.  26
    Margaret A. Rose (1991). The Post-Modern and the Post-Industrial: A Critical Analysis. Cambridge University Press.
    This book offers an historical and critical guide to the concepts of the post-modern and the post-industrial. It brings admirable clarity and thoroughness to a discussion of the many different uses made of the term post-modern across a number of different disciplines (including literature, architecture, art history, philosophy, anthropology and geography). It also analyses the concept of the post-industrial society to which the concept of the post-modern has often been related. Dr Rose discusses the work of many (...)
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  11. Charles Jencks (1992). The Post-Modern Agenda. In The Post-Modern Reader. St. Martin' Press 10--39.
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  12.  5
    Ruth McNally & Peter Wheale (1994). Environmental and Medical Bioethics in Late Modernity: Anthony Giddens, Genetic Engineering and the Post-Modern State. Royal Institute of Philosophy Supplement 36:211-225.
    A controversial question among contemporary scholars is whether advanced industrial societies are still in modernity, or whether they are on the threshold of, or even have entered, a new postmodern order . In The Consequences of Modernity Anthony Giddens writes: ‘Beyond modernity, we can perceive a new and different order, which is “post-modern”, but this is quite distinct from what is at the moment called by many “post-modernity”’ . However, he does recognize that there is something perceptibly different about (...)
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  13.  3
    Pauline Johnson (2006). Romantic and Enlightenment Legacies: Habermas and the Post-Modern Critics. Contemporary Political Theory 5 (1):68.
    Wisdom, Hegel famously said, only flies at dusk. For many, the evening of the liberal-democratic nation state appears to be descending in a globalizing world. This disturbing prospect invites urgent reflection on which of the potentials of this fading order ought to be carried forward. In this climate of review and reassessment, discussions that had seemed done with re-surface sharpened by fresh purpose. The following paper attempts to put new light on a once vigorous dispute between Habermas and his (...) critics over how best to weigh-up utopian energies at play in a liberal-democratic present. This was a contest distinguished by its all-or-nothing temper: either democratic Enlightenment with its commitment to rational solidarities or a Romantic enthusiasm for unreconciled particularities. I will argue that the stalemate between these two totalizing descriptions of the emancipatory potentials of modernizing processes needs to be unblocked and the debate put into motion once again. It will be argued that each offers a framework adequate to the description of only certain kinds of cultural needs. Alone, neither offers appropriate recognition of the ambiguous character of the distinctive hopes and expectations embedded in liberal democracies. (shrink)
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  14.  11
    Peter Suber, Legal Reasoning After Post-Modern Critiques of Reason [Note 1].
    These critiques and the ways of thinking made possible in their wake tend to be called post-modern, a term which is vague and even a little irritating. It would be more precise and descriptive to speak instead of post- Enlightenment critiques of reason. Hume is arguably the first post-Enlightenment thinker, and after Hume these critiques of reason developed further in Hegel, Marx, Kierkegaard, and Nietzsche, and were then taken up by many lesser, 20th century thinkers. If the Enlightenment was (...)
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  15.  7
    Magdalena Michalik-Jeżowska (2006). The Function of Bauman's Approach to Post-Modern Personal Identity at the Threshold of the 21st Century. The Proceedings of the Twenty-First World Congress of Philosophy 9:67-73.
    The aim of my paper is to represent Zygmunt Bauman's formulation of personal identity and to present its cultural weight today. Bauman defines a post-modern personal identity as opposed to the modern personal identity. These conceptions of identity express views of man and the world held in two different periods—modernity and postmodernity. In modernity man is perceived as a being who in accordance with his "volitions" and "ideas" creates (and controls) the world and himself. In post-modernity man is seen (...)
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  16.  2
    Robert Hassan (2015). Our Post-Modern Vanity: The Cult of Efficiency and the Regress to the Boundary of the Animal World. Philosophy and Technology 28 (2):241-259.
    This essay argues that through a new and radical relationship with digital technologies that are oriented towards networking and automaticity, humans have become estranged from what philosopher Arnold Gehlen termed the ‘circle of action’ that expressed our ancient adaptation to tool use and constituted the basis for our capacity for reflective consciousness. The objectification of the material and analogue relationship that enabled humans to ‘act’ upon the world and to construct the basis for our collective endeavours, this paper shows, is (...)
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  17.  7
    Robert Artigiani (1992). Chaos and Constitutionalism: Toward a Post-Modern Theory of Social Evolution. World Futures 34 (1):131-156.
    (1992). Chaos and constitutionalism: Toward a post‐modern theory of social evolution. World Futures: Vol. 34, Evolutionary Models in the Social Sciences, pp. 131-156.
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  18.  9
    Carl Olson (1999). Rationality and Madness: The Post-Modern Embrace of Dionysus and the Neo-Ved Nta Response of Radhakrishnan. Asian Philosophy 9 (1):39 – 50.
    Following the lead of Nietzsche, several post-modern philosophers challenge the Western notion of rationality and its representational model of thought and embrace the Dionysian element in Nietzsche's philosophy, which can take the form of embracing madness (Foucault), desire (Deleuze and Guattari), or carnival (Kristeva). This paper will place Radhakrishnan into the context of a hermeneutical dialogue with these figures from post-modern philosophy, and it will attempt to address the issue of the post-modem attack on rationality by these (...) philosophers by comparing their concept of rationality with that espoused by Radhakrishnan. It will also be demonstrated that for Radhakrishnan reason supplies conceptual clarity, is subordinate to intuition, and justifies the validity of intuition which transcends reason. It will be argued that Radhakrishnan agrees with the post-modernist that reason is not universal, but he does not share their radical scepticism as his philosophy seeks wholeness, unity, order, and rationality in conjunction with intuition in contrast to the choice of these post-modernist for diversity, difference, and chaos, and madness. (shrink)
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  19.  1
    Sonia E. Rolland (2014). Towards Post-Modern Trade Relations? Jurisprudence 5 (1):173-181.
    Towards Post-Modern Trade Relations? A Review of Dennis Patterson and Ari Afilalo, The New Global Trading Order: The Evolving State and the Future of Trade.
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  20.  5
    Mark S. Anspach (1991). Is a Change in the Theory of the Person Necessary? A Note on Sampson's Discussion of Individuality in the Post-Modern Era. Theoretical and Philosophical Psychology 11 (2):111-115.
    Sampson’s hypothesis that the entry of Western society into a post-modern era of “globalization” will necessitate a change in the conceptualization of the person is discussed in light of relevant group process research and current world events. While it does not seem likely that any fundamental change in the theory of the person will occur, it is plausible that the present form of individualism will adapt to the conditions of this new era. 2012 APA, all rights reserved).
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  21.  0
    Roland Benedikter & Judith Hilber (2012). The Post-Modern Mind. A Reconsideration of John Ashbery's “Self-Portrait in a Convex Mirror”(1975) From the Viewpoint of an Interdisciplinary History of Ideas. Open Journal of Philosophy 2 (1):64-73.
    This paper gives a short description of basic features of the dominating mindset in the Western world between the 1970s and today, often called “post-modern”, through a re-reading of John Ashbery’s poem “Self-Portrait in a Convex Mirror” . In doing so, it applies the viewpoint of an interdisciplinary history of ideas. Since collective mindsets have become the most important contextual political factors, the implications are multiple.
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  22. Andrius Bielskis (2005). Towards a Post-Modern Understanding of the Political: From Genealogy to Hermeneutics. Palgrave Macmillan.
    While claiming that liberalism is the dominant political theory and practice of modernity, this book provides two alternative post modern theoretical approaches to the political. Concentrating on Nietzsche's and Foucault's work, it offers a novel interpretation of their genealogical projects. It argues that genealogy can be applied to analyze different forms of cultural kitsch vis-à-vis the dominant political institutions of consumer capitalism. The problem with consumer capitalism is not so much that it exploits individuals, but that it fosters cheap human (...)
     
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  23.  0
    Richard Kearney (1987). The Crisis of the Post-Modern Image. Royal Institute of Philosophy Lectures 21:113-122.
    We now inhabit what cultural critics are increasingly calling the ‘postmodern’ age. I propose to explore here some of the implications of the advent of post-modernism for our understanding of the status of images and imaging. Indeed, this question is of added relevance when one considers that post-modern culture is frequently referred to as a ‘civilization of the image’.
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  24. Margaret Rose (1992). Defining the Post-Modern. In Charles Jencks (ed.), The Post-Modern Reader. St. Martin' Press 119--136.
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  25.  8
    Colin Irvine (2010). A Land-Based Approach to Postcolonial, Post-Modern Novels. Journal of Philosophy: A Cross-Disciplinary Inquiry 5 (12):23-27.
    With an eye on how post-colonial novels by authors Chinua Achebe and Ngugi Wa Thiong’o address aesthetic and environmental problems that preceded the Modern period, the intent of this essay is to emphasize how their fiction connects readers with a pre-industrial, premodern, and, strangely enough, radically new ways of thinking about books and the living world beyond them. To this end, the essay looks at this non-western literature through the lens of ecologist Aldo Leopold’s land-based ideas regarding epistemology, ethics, and (...)
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  26.  2
    Diane Ghirardo (1984). Past or Post Modern in Architectural Fashion. Telos: Critical Theory of the Contemporary 1984 (62):187-196.
    If the historian has difficulty assessing events in the past, matters are worse for the contemporary critic who attempts to explore events which are still unfolding. Thus, it is not surprising that contemporary discourse about Post Modernism in architecture does not lend itself to a neat taxonomy, not least because the participants sometimes term themselves Post Modernists, and other times reject that label. It is possible, however, to distinguish between stylistic Post Modernism and theoretical Post Modernism. Stylistic Post Modernism is (...)
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  27.  75
    Richard E. Palmer (1973). Phenomenology as Foundation for a Post-Modern Philosophy of Literary Interpretation. Philosophy and Social Criticism 1 (1):207-223.
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  28.  86
    David Roberts (1989). Review Articles : Intellectuals And Modernity: A Post-Modern Perspective. Thesis Eleven 24 (1):142-149.
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  29.  79
    Blaine McBurney (1985). The Post-Modern Transvaluation of Modernist Values. Thesis Eleven 12 (1):94-109.
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  30.  8
    Harwood Fisher (1995). Context and Category: The Post-Modern Power Politics of Expropriation. Journal of Theoretical and Philosophical Psychology 15 (2):111-143.
    Indicates that post-modernist and mainstream psychologists who accept social constructionist arguments that posit a social context within which to describe human thought, emotion, and language as discourse conventions, in fact, support context as a class of events that can neither be opposed nor superseded. When scientific power-positioning is attributed to psychologists, while social contextualism is walled off from the same accusation, power over categories results. The elimination of dualities of mind and body and of thought and language, and a resulting (...)
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  31.  37
    Tony Morphet (1992). Ordinary—Modern—Post-Modern. Theoria 80:129-141.
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  32. Frederick Ferre (1976). Shaping the Future Resources for the Post-Modern World.
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  33. Huston Smith (1982/1984). Beyond the Post-Modern Mind. Theosophical Pub. House.
     
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  34.  3
    Andrey Darovskikh (2012). Book Review: Morwenna Ludlow. Gregory of Nyssa: Ancient and (Post) Modern. Oxford: Oxford University Press, 2007. [REVIEW] Forum Philosophicum: International Journal for Philosophy 17 (2):278-281.
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  35. Thomas Mcevilley (1993). The Exile's Return Toward a Redefinition of Painting for the Post-Modern Era. Monograph Collection (Matt - Pseudo).
     
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  36.  25
    Bernard E. Harcourt (2007). Post-Modern Meditations on Punishment: On the Limits of Reason and the Virtues of Randomization (a Polemic and Manifesto for the Twenty-First Century). Social Research: An International Quarterly 74 (2):307-346.
    Since the modern era, the discourse of punishment has cycled through three sets of questions. The first, born of the Enlightenment itself, asked: On what ground does the sovereign have the right to punish? Nietzsche most forcefully, but others as well, argued that the question itself begged its own answer. The right to punish, they suggested, is what defines sovereignty, and as such, can never serve to limit sovereign power. With the birth of the social sciences, this skepticism gave rise (...)
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  37. J. F. Lyotard (1985). The Post-Modern Condition: A Report on Knowledge. Australasian Journal of Philosophy 63:520.
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  38.  10
    Lewis Wurgaft (1995). Identity in World History: A Post-Modern Perspective. History and Theory 34 (2):67-85.
    Since Erik Erikson's clinical and psychohistorical writings of the 1950s and 1960s, the notion of identity has served as a bridge between formulations of personality development and the psychosocial aspects of cultural cohesiveness. More recently, under the influence of a postmodern perspective, clinical writers have questioned the notion of a stable, integrative identity or self as an organizing agent in human behavior. In the area of gender identity, particularly, feminist theorists have criticized the construction of polarized gender identities both for (...)
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  39.  2
    Roland J. Teske (1984). Beyond the Post-Modern Mind. By Huston Smith. Modern Schoolman 61 (3):207-207.
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  40.  3
    Elliot Yale Neaman (1988). Liberalism and Post‐Modern Hermeneutics. Critical Review 2 (2-3):149-165.
    HERMENEUTICS AND THE SOCIOLOGY OF KNOWLEDGE by Susan J. Hekman Notre Dame: University of Notre Dame Press, 1986. 224 pp., $29.95 HERMENEUTICS AND PRAXIS edited by Robert Hollinger Notre Dame: University of Notre Dame Press, 1985. 296 pp., $29.95, $12.95 (paper) HERMENEUTICS AND MODERN PHILOSOPHY edited by Brice R. Wachterhauser Albany: State University of New York Press, 1986. 506 pp., $49.50. $16.95 (paper) RADICAL HERMENEUTICS: REPETITION, DECONSTRUCTION AND THE HERMENEUTIC PROJECT by John D. Caputo Bloomington: Indiana University Press, 1987. (...)
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  41.  4
    John F. Kavanaugh (1993). On the Possibility of a Post-Modern Anthropology. Modern Schoolman 70 (4):305-313.
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  42.  3
    Barry Harvey (2010). Witness to Dispossession: The Vocation of a Post‐Modern Theologian – By Tom Beaudoin. Modern Theology 26 (1):171-173.
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  43.  3
    Marc Wortman (1987). The Post-Modern Aura: The Act of Fiction in an Age of Inflation. Telos: Critical Theory of the Contemporary 1987 (71):171-178.
    In a remarkable range of disciplines — from legal studies to architecture, from art history to rock music — there is emerging a paradoxically unified approach to the theory of contemporary cultural dissolution. In the humanities in America, three major post-structuralist philosophic movements may be discerned, each describing a separate facet of traditional disciplinary studies yet all having a remarkable cross-departmental impact. These are the anti-foundationalism of Richard Rorty and other end-of-the-line philosophers in the American pragmatist tradition, the textual deconstructionists (...)
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  44.  2
    Bruce Morrissette (1975). Post-Modern Generative Fiction: Novel and Film. Critical Inquiry 2 (2):253.
    This essay does not aim to investigate film-novel relationships per se, although the fact that the two genres now share certain generative procedures may be further evidence that fiction in print and on film lie to a great extent in a unified field not only of diegesis but also of structure. A diachronic or historical approach to the theory of fictional generators would show that, with the shifts which have occurred on present-day aesthetic thought, much of what once was considered (...)
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  45.  2
    Zagorka Golubović (2008). The Role of Culture in the Post-Modern World. Its Impact on the Development of Human Potentialities. Synthesis Philosophica 23 (1):3-15.
    An anthropological approach to the place of culture in the process of man’s humanization will be discussed: what are the benefits of the modern age development and which problems arise in postindustrial and still technological civilization? What has been changed as far as the fundamental role of culture in the human world is concerned: a) when culture has become an industrial product in term of “mass culture”; and b) under the influence of a postmodern relativism ? The consequences of these (...)
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  46.  3
    Frans de Wachter (1994). Post-Modern Challenges to Ethics. Ethical Perspectives 1 (2):77-88.
    In a famous article published in 1900, Cardinal Mercier drew up a philosophical balance sheet of the previous century. While still showing respect for modern developments, he severely criticized anything that strayed too far from the neo-Thomistic horizon. It is very characteristic that the first object of his criticism is De Bonald’s traditionalism. Mercier says that this type of philosophy is so greatly influenced by the impotence of reason that it hurls itself into the arms of faith. But, “an act (...)
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  47. Gianni Vattimo (1988). The End of Modernity: Nihilism and Hermeneutics in Post-Modern Culture. Polity Press in Association with B. Blackwell.
    Gianni Vattimo reexamines the roots of modernism and postmodernism in Nietzsche, Benjamin, and Heidegger. Exploring the links between concepts of nihilism and destiny in nineteenth-century humanism, Vattimo follows these trends in aesthetic and scientific theory from Benjamin to Bloch, Ricoeur, and Kuhn.
     
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  48.  0
    Jerome A. Miller (1992). In the Throe of Wonder: Intimations of the Sacred in a Post-Modern World. State University of New York Press.
    He draws on recent philosophy, but assumes no knowledge of the texts or terminology. Paper edition (unseen), $14.95. Annotation copyrighted by Book News, Inc., Portland, OR.
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  49. Peter Vincent Amato (ed.) (1994). Virtue, Order, Mind: Ancient, Modern and Post-Modern Perspective. State University of New York Press.
    Discusses the nature of philosophical rationality and modernity.
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  50. Hilary Lawson (1985). Reflexivity: The Post-Modern Predicament. Open Court.
     
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