Results for 'Nicolas Abraham'

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  1.  2
    Family Romance or Family History? Psychoanalysis and Dramatic Invention in Nicolas Abraham's "The Phantom of Hamlet""The Phantom of Hamlet or the Sixth Act: Preceded by the Intermission of 'Truth'".Nicholas Rand & Nicolas Abraham - 1988 - Diacritics 18 (4):20.
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  2.  1
    Abraham's WakeCryptonymie: Le Verbier de L'Homme aux LoupsL'Ecorce Et le NoyauSpecial Issue: "Presence de Nicolas Abraham".Peggy Kamuf, Nicolas Abraham, Maria Torok & Etudes Freudiennes - 1979 - Diacritics 9 (1):31.
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  3.  28
    Nicolas Rashevsky's Mathematical Biophysics.Tara H. Abraham - 2004 - Journal of the History of Biology 37 (2):333 - 385.
    This paper explores the work of Nicolas Rashevsky, a Russian émigré theoretical physicist who developed a program in "mathematical biophysics" at the University of Chicago during the 1930s. Stressing the complexity of many biological phenomena, Rashevsky argued that the methods of theoretical physics -- namely mathematics -- were needed to "simplify" complex biological processes such as cell division and nerve conduction. A maverick of sorts, Rashevsky was a conspicuous figure in the biological community during the 1930s and early 1940s: (...)
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  4.  27
    Notes on the Phantom: A Complement to Freud's Metapsychology.Nicolas Abraham & Nicholas Rand - 1987 - Critical Inquiry 13 (2):287-292.
    The belief that the spirits of the dead can return to haunt the living exists either as a tenet or as a marginal conviction in all civilizations, whether ancient or modern. More often than not, the dead do not return to reunite the living with their loved ones but rather to lead them into some dreadful snare, entrapping them with disastrous consequences. To be sure, all the departed may return, but some are predestined to haunt: the dead who have been (...)
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  5.  3
    Tools for a New Psychoanalytic Literary Criticism: The Work of Abraham and TorokThe Wolf Man's Magic Word: A CryptonymyL'Ecorce Et le Noyau"The Phantom of Hamlet or the Sixth Act: Preceded by the Intermission of 'Truth'".Esther Rashkin, Nicolas Abraham, Maria Torok & Nicholas Rand - 1988 - Diacritics 18 (4):31.
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  6.  2
    Paradeictic: Translation, Psychoanalysis, and the Work of Art in the Writings of Nicolas AbrahamRythmes: De L'Oeuvre, de la Traduction Et de la Psychanalyse.Nicholas Rand, Maria Torok & Nicolas Abraham - 1986 - Diacritics 16 (3):15.
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  7.  1
    The Wolf Man's Magic Word: A Cryptonymy.Nicolas Abraham & Maria Torok - 2005 - Univ of Minnesota Press.
    An innovative literary analysis of Freud's "Wolf Man.".
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  8.  8
    The Phantom of Hamlet or the Sixth Act: Preceded by the Intermission of "Truth".Nicolas Abraham & Nicholas Rand - 1988 - Diacritics 18 (4):2.
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  9.  8
    The Wolf Man's Magic Word; A Cryptonymy.Andrew Bush, Nicolas Abraham, Maria Torok & Nicholas Rand - 1988 - Substance 17 (2):99.
  10. The Shell and the Kernel.Nicolas Abraham & Nicholas Rand - 1979 - Diacritics 9 (1):15.
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  11.  13
    A Poetics of Psychoanalysis: "The Lost Object: Me".Nicolas Abraham, Maria Torok & Nicholas Rand - 1984 - Substance 13 (2):3.
  12.  1
    Bringing Up DemonsAutobiographie D'Une Hysterique PossedeeSpeculum of the Other WomanL'Ecorce Et le Noyau.Sarah E. Miller, Soeur Jeanne des Anges, Luce Irigaray, Gillian C. Gill & Nicolas Abraham - 1988 - Diacritics 18 (1):2.
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  13. Psychoanalytic Esthetics: Time, Rhythm, and the Unconscious.Nicolas Abraham & Nicholas Rand - 1986 - Diacritics 16 (3):2.
  14.  9
    Functional Cerebral Reorganization: A Signature of Expertise? Reexamining Guida, Gobet, Tardieu, and Nicolas' Two-Stage Framework.Alessandro Guida, Fernand Gobet & Serge Nicolas - 2013 - Frontiers in Human Neuroscience 7.
  15.  2
    Psychoanalysis with Literature: An Abstract of Nicolas Abraham and Maria Torok'sThe Shell and the Kernel.Nicholas Rand - 1990 - Oxford Literary Review 12 (1):57-62.
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  16.  1
    Me-Psychoanalysis: An Introduction to the Translation of "The Shell and the Kernel" by Nicolas Abraham.Jacques Derrida & Richard Klein - 1979 - Diacritics 9 (1):3.
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  17.  2
    Family Romance or Family History? Psychoanalysis and Dramatic Invention in Nicolas Abraham's "The Phantom of Hamlet". [REVIEW]Nicholas Rand - 1988 - Diacritics 18 (4):20.
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  18.  1
    Paradeictic: Translation, Psychoanalysis, and the Work of Art in the Writings of Nicolas Abraham[REVIEW]Nicholas Rand & Maria Torok - 1986 - Diacritics 16 (3):15.
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  19.  1
    The Haunted Delimitation of Subjectivity in the Work of Nicolas Abraham: Translator's Preface.Tom Goodwin - 2016 - Diacritics 44 (4):4-13.
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  20.  1
    Les Mythes Individuels Et les Mythes Familiaux À la Lueur de la Théorie de l'Introjection Selon Nicolas Abraham Et Maria Torok.Pascal Hachet - 2001 - Dialogue: Families & Couples 151 (1):112.
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  21.  7
    Abraham, Nicolas. Rhythms: On the Work, Translation, and Psychoanalysis. Translated by Benjamin Thigpen and Nicholas T. Rand. Stanford: Stanford University Press, 1995. Xii & 169 Pp. Cloth $35.00; Paper $12.95. Adams, EM Religion and Cultural Freedom. Philadelphia: Temple Univer-Sity Press, 1993. Xiii & 193 Pp. Cloth $39.95. [REVIEW]Transcendental Semiotics - 1996 - Man and World 29:445-468.
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  22.  2
    Abraham, Nicolas, Rhythms on the Work, Translation, and Psychoanalysis. Stanford, CA: Stanford University Press, 1995. Anderson, Walter Truett, Evolution Isn't What It Used to Be. New York: WH Freeman and Company, 1996. [REVIEW]Karl-Otto Apel, Atlantic Highlands, Daniel C. Arichea, Howard A. Hatton, Stanley Aronowitz & William DiFazio - 1996 - Semiotica 112 (3/4):421-427.
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  23. The Secret of Psychoanalysis: History Reads Theory.Nicholas Rand & Maria Torok - 1987 - Critical Inquiry 13 (2):278-286.
    All disciplines have their histories in addition to their theories. In general, the history of a set of problems is treated separately from the nature of the problems themselves. The axioms of a given discipline may be the object of external inquiry but are not usually subject to historical examination. In this way, psychoanalysis has been investigated, even challenged, by a variety of other disciplines: biology, linguistics, history, philosophy, literature, and so forth. One may ask whether psychoanalysis can also become (...)
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  24.  1
    The Metrics of Cognition and the Rhythm of the Unconscious.Shirley Sharon-Zisser - 2003 - Pragmatics and Cognitionpragmatics and Cognition 11 (1):171-190.
    This review article of Mey's When Voices Clash rethinks the links drawn by cognitive poetics between thought-representation and language in relation to the category of rhythm and metre as symptoms, in Plato's Republic and in the psychoanalytic theory of Freud, Lacan, and in particular in Nicolas Abraham's Rhythms. Utilizing Abraham's idea of rhythmizing consciousness as a non-linear psychic unfolding coeval with the Freudian unconscious, an unfolding in constant tension and interaction with cognitive consciousness's periodicity, linearity, and tendency (...)
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  25. The Teleological Suspension of the Ethical: Abraham, Isaac, and the Challenge of Faith.Richard Oxenberg - manuscript
    God demands that Abraham sacrifice his son Isaac. Why? Kierkegaard tells us that God requires of Abraham a "teleological suspension of the ethical." In this essay I explore the meanings of the Ethical, God, and Faith in an effort to make sense of this phrase, and, more broadly, of the biblical story itself.
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  26.  48
    The Leadership Archetype: A Jungian Analysis of Similarities Between Modern Leadership Theory and the Abraham Myth in the Judaic–Christian Tradition.Neil Remington Abramson - 2007 - Journal of Business Ethics 72 (2):115-129.
    Archetypal psychology suggests the possibility of a leadership archetype representing the unconscious preferences of human beings as a species about the appropriate relationships between leaders and followers. Mythological analysis compared God’s leadership in the Abraham myth with modern visionary, ethical and situational leadership to find similarities reflecting continuities in human thinking about leadership over as long as 3600 years. God’s leadership behavior is very modern except that God is generally more relationship oriented. The leadership archetype that emerges is of (...)
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  27.  15
    The Binding of Abraham: Levinas’s Moment in Kierkegaard’s Fear and Trembling.Robert C. Reed - 2017 - Sophia 56 (1):81-98.
    Most readings of Kierkegaard’s Fear and Trembling take its account of the Abraham and Isaac story to imply fairly obviously that duty towards God is absolutely distinct from, and therefore capable of superseding, duty towards neighbor or son. This paper will argue, however, that the Akedah, or ‘binding’ of Isaac, as Kierkegaard’s pseudonym, Johannes de Silentio, depicts it, binds Abraham to Isaac in a revitalized neighbor relation that is not at all subordinate, in any simple way, to (...)’s God-relation. The two relations are defined by an intimate mutual tension, a dynamic of passionate inwardness that responds to the immediate demands of the neighbor as fully as the ethics that Levinas notoriously accuses Kierkegaard of having ignored. It is also the dynamic of time consciousness, which for Levinas is fundamentally ethical. I show that Kierkegaardian faith can be viewed as the dynamic of time-consciousness transformed by passionate inwardness into one’s God-relation—that is, converted into a certain religious mode of life. The ethics corresponding to this—an ethics of neighbor love superseding the ‘social morality’ that Silentio, following Hegel, calls the ‘ethical’—would then be the same dynamic of time-consciousness transformed by passionate inwardness into one’s neighbor-relation. The key to the argument is seeing the need to substitute for the spatial dichotomy ‘interior/exterior,’ which results in so much trouble when comparing Levinas and Kierkegaard, the temporal contraries ‘giving up’ and ‘getting back.’. (shrink)
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  28.  9
    Bradford F. Hinze Şi Irfan A. Omar (Eds.), Heirs of Abraham. The Future of Muslim, Jewish, and Christian Relations.Andrei Dragos Giulea - 2006 - Journal for the Study of Religions and Ideologies 5 (15):107-109.
    Bradford F. Hinze şi Irfan A. Omar (eds.), Heirs of Abraham. The Future of Muslim, Jewish, and Christian Relations Maryknoll, New York, 2005.
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  29. Seminar on the Dual Unity and the Phantom.Abraham Nicolas & Goodwin Tom - 2016 - Diacritics 44 (4):14-38.
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  30. Anti-Machiavel,, Où, Essai de Critique Sur le Prince de Machiavel.Niccolò Frederick, Abraham-Nicolas Voltaire, Machiavelli, Amelot de La Houssaie & Freres Colomb - 1741 - Chez les Frères Colomb.
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  31. Examen du Prince de Machiavel Avec des Notes Historiques & Politiques.Niccolò Frederick, Abraham-Nicolas Voltaire, Machiavelli & Amelot de La Houssaie - 1741 - Chez Guillaume Meyer.
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  32. Abraham! Abraham! Kierkegaard and the Hasidim on the Binding of Isaac.Jerome I. Gellman - 2003
     
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  33.  7
    El pueblo y las pasiones: un análisis de los Discorsi sopra prima deca di Tito Livio de Nicolás Maquiavelo.Eugenia Mattei - 2017 - Agora 37 (1).
    The aim of this article is to analyze how Niccolò Machiavelli conceptualizes the people in the Discorsi sopra prima deca di Tito Livio. For this purpose, in first place, we will sequentially restore the mentions on people that are linked to the passions. In second place, we will focus on the treatment of the different passions. Finally, we will illuminate what kind of people are at stake and how the people intervene in the construction of the political bond.
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  34.  25
    Karl Marx and Abraham Lincoln: A Curious Convergence.Robin Blackburn - 2011 - Historical Materialism 19 (4):145-174.
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  35.  38
    La recepción del pensamiento de Proclo en la obra de Nicolás de Cusa.Claudia D'Amico - 2009 - Anales Del Seminario de Historia de la Filosofía 26:107-134.
    The article analizes the several times of Proclus‘s reception by Nicholas of Cusa’s thought. The direct reading of Proclus can be established because Expositio in Parmenidem Platonis –Cod.Cus. 186– and Elementatio theological –Cod.Cus.195– (Moerbeke’s translation) and De theologia Platonis Libri VI –Cod.Cus.185– (Petrus Balbus’s translation) are in his Library in Bernkastel-Kues with his marginalia. The assimilation of doctrines can be considered assuming that the implicits and explicits references to Plato’s Diadochus, especially in the last works.
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  36.  15
    Figures de l'unité. Schelling et Nicolas de Cues.Jean-Christophe Lemaitre - 2013 - Archives de Philosophie 76 (1):35-59.
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  37.  16
    Infini et logique spéculative. Deux philosophies de l'absolu: Nicolas de Cues et Hegel.Frédéric Vengeon - 2013 - Archives de Philosophie 76 (1):61-79.
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  38.  1
    ERNST M. CONRADIE (Editor), Creation and Salvation: Dialogue on Abraham Kuyper's Legacy for Contemporary Ecotheology.Steve Bishop - 2012 - Philosophia Reformata 77 (1):83-84.
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  39. The Philosophy of Abraham Shalom a Fifteenth-Century Exposition and Defense of Maimonides.Herbert A. Davidson - 1964 - University of California Press.
     
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  40. Ethics, Science, and Democracy the Philosophy of Abraham Edel.Douglas Butler - 1987
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  41. Abraham Lincoln Redeemer President.Allen C. Guelzo - 1999
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  42. Nicolas-Antoine Boulanger Et la Science de Son Temps.John R. Hampton - 1955 - E. Droz.
     
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  43. Abraham, the Faithless Moral Superhero.Howard J. Curzer - 2007 - Philosophy and Literature 31 (2):344-361.
    Why do we admire Abraham1 so much? The standard answer is that Abraham’s faith in God is very great. Now in the context of Genesis, “faith in God” does not mean “belief in God’s existence.” Polytheism, not atheism, is the adversary in Genesis. Nor does “faith in God” mean “believing in order that we may come to understand God”2 or “believing because we cannot fully understand God”3 or “believing despite what we understand about God.”4 To minimize anachronism and controversy (...)
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  44. What Abraham Couldn't Say.Michelle Kosch - 2008 - Aristotelian Society Supplementary Volume 82 (1):59-78.
    The explicit topic of Fear and Trembling's third Problema (the longest single section, accounting for a third of the book's total length), the theme of Abraham's silence stands not far in the background in every other section, and its importance is flagged by the pseudonym—Johannes de silentio—under which Kierkegaard had the book published. Here I aim to defend an interpretation of the meaning of the third Problema's central claim—that Abraham cannot explain himself, 'cannot speak'—and to argue on its (...)
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  45.  57
    Modern Perspectives on Faith: Abraham’s Case in Kant and Kierkegaard. Reconstructions and Critical Remarks.Daniel Nica - 2017 - Annals of the University of Bucharest - Philosophy Series 66 (1):107-123.
    In this paper, I will compare Kant’s and Kierkegaard’s reflections on faith as they are articulated in the particular analyses of Abraham’s sacrifice. Kant’s prosecution of Abraham, which commences from the idea of “natural religion”, rests on two interrelated lines of attack, an epistemological one and ethical one, which deem Abraham’s action to be morally reprehensible. For Kant, the primacy of the practical reason leaves no special room for divine duties that are not ethical at the same (...)
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  46. Review of Nicolas Langlitz's Neuropsychedelia: The Revival of Hallucinogen Research Since the Decade of the Brain. [REVIEW]Meg Stalcup - 2015 - Somatosphere 2015.
    Humphry Osmond wrote to Aldous Huxley in 1956 proposing the term “psychedelic,” coined from two Greek words to mean “mind manifesting.” The scholars, one a psychiatrist and the other a celebrated novelist and philosopher, were exuberant about the potential of drugs for accessing the mind. Huxley favored a phrase from William Blake: -/- If the doors of perception were cleansed everything would appear to man as it is, infinite. -/- He postulated that psychedelics disturbed the “cerebral reducing valve” (1954), and (...)
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  47.  18
    Abraham in a Different Voice: Rereading Fear and Trembling with Care.Jung H. Lee - 2000 - Religious Studies 36 (4):377-400.
    This paper recasts the normative shape of Fear and Trembling by presenting an ‘ethical reading’ based on an ethic of care. It will be argued that Abraham's response represents a commitment to sustain and deepen his fundamental relationship with God, to make absolute his relation to the Absolute. Since most readers tend to focus myopically on ‘the trial’ itself, apart from the context and history of the God-relationship, the proffered interpretations tend inevitably to distort the nature and significance of (...)
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  48. Abraham's Dilemma.Robert Adams - 2003 - Finite and Infinite Goods.
    This chapter addresses the greatest fear about divine commands – that God may command something evil – focusing on a modernized version of Genesis 22, in which Abraham finds it difficult to reject any of the following jointly incompatible beliefs: whatever God commands is not morally wrong to do, God commands me to kill my son as a sacrifice, such human sacrifice is morally wrong. It argues that divine command theorists should not reject but that in any cultural and (...)
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  49.  17
    God of Abraham.Goodman Lenn Evan - 1996 - Oxford University Press.
    This cogently argued and richly illustrated book rejects the dichotomy between the God of Abraham and the God of the philosophers to argue that the two are one. In God of Abraham, one of our leading philosophers of religion shows how human values can illuminate our idea of God and how the monotheistic idea of God in turn illuminates our moral, social, cultural, aesthetic, and even ritual understanding. Throughout Goodman draws on a wealth of traditional, philosophical, historical, and (...)
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  50.  5
    Necessity and Future-Dependence: ‘Ockhamist’ Accounts of Abraham’s Faith at Paris Around 1200.Wojciech Wciórka - 2018 - Vivarium 56 (1-2):1-46.
    _ Source: _Volume 56, Issue 1-2, pp 1 - 46 This article aims to show that the so-called ‘Ockhamist’ solution to the determinist challenge was a commonplace among Parisian scholastics around 1200. On the ‘Ockhamist’ view, some propositions about the past do not fall under the necessity of the past, since their truth-value depends on the future. The paper focuses on two puzzles involving Abraham’s belief in the future Incarnation. The author discusses the ‘Ockhamist’ strategies adopted by theologians of (...)
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