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  1. From Völkerpsychologie to Cultural Anthropology: Erich Rothacker’s Philosophy of Culture.Johannes Steizinger - 2020 - Hopos: The Journal of the International Society for the History of Philosophy of Science 10 (1):308-328.
    Erich Rothacker (1888–1965) was a key figure in early-twentieth-century philosophy in Germany. In this paper, I examine the development of Rothacker’s philosophy of culture from 1907 to 1945. Rothacker began his philosophical career with a völkerpsychological dissertation on history, outlining his early biologistic conception of culture (1907–1913). In his mid-career work, he then turned to Wilhelm Dilthey’s (1833–1911) Lebensphilosophie (philosophy of life), advancing a hermeneutic approach to culture (1919–1928). In his later work (1929–1945), Rothacker developed a cultural anthropology. I shall (...)
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  2. Comments on Knowledge and Ideology: The Epistemology of Social and Political Critique. [REVIEW]Miles Hentrup - 2020 - Florida Philosophical Review 19:67-72.
    Michael Morris' Knowledge and Ideology is an original and valuable contribution to the philosophical debate concerning the meaning and validity of the concept of ideology critique. While the concept of ideology has occupied a pivotal role within the tradition of critical social theory, as Terry Eagleton had already pointed out in his 1994 study, the term nevertheless has "a whole range of useful meanings, not all of which are compatible with one another." Morris takes Eagleton's analysis as his point of (...)
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  3. Tasks of Philosophy in the Present Age RIAS-Lecture, June 9, 1952.Cynthia R. Nielsen & Ian Alexander Moore - 2020 - Philosophy Today 64 (2):1-8.
    Translators’ Abstract: This is a translation of Hans-Georg Gadamer’s recently discovered 1952 Berlin speech. The speech includes several themes that reappear in Truth and Method, as well as in Gadamer’s later writings such as Reason in the Age of Science. For example, Gadamer criticizes positivism, modern philosophy’s orientation toward positivism, and Enlightenment narratives of progress, while presenting his view of philosophy’s tasks in an age of crisis. In addition, he discusses structural power, instrumental reason, the objectification of nature and human (...)
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  4. Encounters with Deleuze.Constantin V. Boundas, Daniel W. Smith & Ada S. Jaarsma - 2020 - Symposium 24 (1):139-174.
    This interview, conducted over the span of several months, tracks the respective journeys of Constantin V. Boundas and Daniel W. Smith with the philosophy of Gilles Deleuze. Rather than “becoming Deleuzian,” which is neither desirable nor possible, these exchanges reflect an array of encounters with Deleuze. These include the initial discoveries of Deleuze’s writings by Boundas and Smith, in-person meetings between Boundas and Deleuze, and the wide-ranging and influential philosophical work on Deleuze’s concepts produced by both Boundas and Smith. At (...)
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  5. The Decline of Western Science: Defending Spengler’s Account of the End of Science: Within Reason.Gregory Morgan Swer - 2019 - Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 50 (4):545-560.
    Haack classifies Spengler’s views on the end of science as what she terms annihilationist in that he forecasts the absolute termination of scientific activity as opposed to its completion or culmination. She also argues that in addition to his externalist argument that Western science, as cultural product, cannot survive the demise of Western Culture, Spengler also puts forward an internalist argument that science, regardless of the imminent demise of Western Culture, is in terminal decline as evidenced by its diminishing returns. (...)
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  6. The Revolt Against Reason: Oswald Spengler and Violence as Cultural Preservative.Gregory Morgan Swer - 2020 - Philosophical Journal of Conflict and Violence 4 (1):123-148.
    In The Decline of the West, Spengler argues that cultures have lifecycles. Although he warns that the end of Faustian (western) culture is nigh, Spengler suggests that the death of the culture might be forestalled if a rapprochement can be brought about between the technologized powers of Reason and the remains of cultural life. This portrayal of Reason as a salvific force seems to contradict Spengler’s typical depiction of Reason as a violent anti-cultural force. This paper reconstructs Spengler’s account of (...)
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  7. Hans Wagner jako neoneokantysta.Alicja Pietras - 2018 - Folia Philosophica 39 (2018):5-26.
    The aim of the paper is to briefly present the philosophy of Hans Wagner (1917-2000) as belonging to the last phase of the development of the German transcendental philosophy. Hans Wagner’s philosophy is presented as an attempt to synthesize earlier positions developed on the basis of this tradition, namely the synthesis of (a) neo-Kantianism with post-neo-Kantianism, (b) Kant's philosophy with Hegel's philosophy, (c) neo-Kantian transcendentalism with Husserl's transcendentalism, (d) the philosophy of transcendental subject (Kant, neo-Kantianism, phenomenology) with the philosophy of (...)
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  8. W stronę ontologii. Nicolaia Hartmanna i Martina Heideggera postneokantowskie projekty filozofii.Alicja Pietras - 2012 - Kraków, Polska: Towarzystwo Autorów i Wydawców Prac Naukowych UNIVERSITAS.
    The subject of the book is two twentieth-century ontological projects: the critical ontology of Nicolai Hartmann and the fundamental ontology of Martin Heidegger. The author presents their works as well in a historical as a systematical perspective. The book focuses on those contexts of their thoughts, which have been often overlooked. Hartmann and Heidegger’s ontology is presented first in their relation to Kant, secondly in reference to neo-Kantianism, and thirdly in relation to each other. One of the main thesis of (...)
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  9. Deleuze and Guattari’s Semiorhythmology: A Sketch for a Rhythmic Theory of Signs.Iain Campbell - 2019 - la Deleuziana 10:351-370.
    I propose in this text a rhythmic theory of signs drawn from the thought of Gilles Deleuze and Félix Guattari. I name this theory a semiorhythmology. I suggest that the theory of rhythm developed in A Thousand Plateaus (1980) can be understood, in part, as the culmination of the diverse set of inquiries into signs that both Deleuze and Guattari undertook, individually and together, beginning in the 1960s. I first outline Deleuze’s theory of signs as a theory of encounter as (...)
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  10. Bachelard and Deleuze on and with Experimental Science, Experimental Philosophy, and Experimental Music.Iain Campbell - 2019 - In Guillaume Collett (ed.), Deleuze, Guattari, and the Problem of Transdisciplinarity. London: Bloomsbury. pp. 73-104.
    In this chapter I look at some questions around the notion of experimentation in philosophy, science, and the arts, through the thought of Gaston Bachelard and Gilles Deleuze. My argument is articulated around three areas of enquiry – Bachelard’s work on the experimental sciences, Deleuze’s notion of philosophy as an experimental practice, and recent musicological debate around the practical and political stakes of the term ‘experimental music’. By drawing together these three senses of experimentation, I test the possibilities of understanding (...)
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  11. Sovereign Nothingness: Pyotr Chaadaev's Political Theology.Kirill Chepurin & Alex Dubilet - 2019 - Theory and Event 22 (2):243-266.
    This paper speculatively reconstructs the unique intervention that Pyotr Chaadaev, the early nineteenth-century Russian thinker, made into the political-theological debate. Instead of positioning sovereignty and exception against each other, Chaadaev seeks to think the (Russian) exception immanently, affirming its nonrelation to, and even nullity or nothingness vis-à-vis, the (European, Christian-modern) world-historical regime—and to theorize the logic of sovereignty that could arise from within this nullity. As a result, we argue, nothingness itself becomes, in Chaadaev, operative through and as the sovereign (...)
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  12. Heidegger’s Later Writings: A Reader’s Guide.Lee Braver - 2009 - Bloomsbury Books.
  13. Tran Duc Thao: Politics and Truth.Russell Ford - 2020 - Philosophy Compass 15 (2).
    The Vietnamese philosopher Tran Duc Thao exerted an important influence over the development of 20th century French philosophy. In articles that stretched across the 1940s, Thao sought to employ the concrete insights of Marxism and dialectical materialism in order to correct and critique the dominant philosophical programs of phenomenology and existentialism. Thao’s pervasive concern was the determination of a basis for truthful action. In two essays – one taken from the beginning of his professional career, the other from near its (...)
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  14. Literature And Evil.Georges Bataille & Alastair Hamilton - 1973 - New York: Urizen Books.
    'Literature is not innocent,' stated Georges Bataille in this extraordinary 1957 collection of essays, arguing that only by acknowledging its complicity with the knowledge of evil can literature communicate fully and intensely. These literary profiles of eight authors and their work, including Emily Brontë's Wuthering Heights, Baudelaire's Les Fleurs du Mal and the writings of Sade, Kafka and Sartre, explore subjects such as violence, eroticism, childhood, myth and transgression, in a work of rich allusion and powerful argument. [Abstract from the (...)
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  15. Spirit and Utopia: (German) Idealism as Political Theology.Kirill Chepurin - 2015 - Crisis and Critique 2 (1):326-348.
    Can we understand (German) idealism as emancipatory today, after the new realist critique? In this paper, I argue that we can do so by identifying a political theology of revolution and utopia at the theoretical heart of German Idealism. First, idealism implies a certain revolutionary event at its foundation. Kant’s Copernicanism is ingrained, methodologically and ontologically, into the idealist system itself. Secondly, this revolutionary origin remains a “non-place” for the idealist system, which thereby receives a utopian character. I define the (...)
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  16. The Natural Exigency of Freedom. Towards Cornelius Castoriadis "Postscript on Insignificance: Dialogues with Cornelius Castoriadis". [REVIEW]Nikola Andonovski - 2011 - Identities: Journal for Politics, Gender and Culture 8 (19):139-144.
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  17. The Notion of Information in Early Cybernetics and in Gilbert Simondon's Philosophy.Juho Rantala - manuscript
    This paper will examine the notion of information in the early cybernetics and in Gilbert Simondon’s philosophy. First, we will be outlining the notion of information of early (or first-order) cyberneticians. Secondly, we will summarize Simondon’s concept of information. Finally, the last part of the paper will be dealing shortly with the present understanding of information which has expanded since the beginning of the 20th century. -/- Presented at Doctoral Congress in Philosophy 22.–24.10.2018, University of Tampere, Finland.
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  18. Introduction to the Politics of Life: A Biopolitical Mess.Greg Bird & Heather Lynch - 2019 - European Journal of Social Theory 22 (3):301–316.
    This introduction to the special issue focuses on the messiness of biopolitics. The biopolitical is a composite mixture of heterogeneous, and sometimes conflicting, forces, discourses, institutions, laws, and practices that are embedded in and animated by material social relations. In the now extensive literature on biopolitics, our biopolitical era is characterized by the blending and mixing of what were previously thought of as separate realms: life is biologized, politics is biologized and biology is politicized, life and politics have been economized, (...)
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  19. Chaos in Heinrich Rickert’s Philosophy.Oleksandr Kulyk - 2019 - Granì 22 (8):37–46.
    The purpose of this paper is to analyze what neo-Kantian Heinrich Rickert designates by the term ‘chaos’. I argue that using this term Rickert means infinite manifolds of human life experiences, that philosophers have to convert into ‘cosmos’ of theories by using concept formation. Rickert thinks that cognition orders chaos. I show that Rickert’s version of ‘chaos’ is different from the ones that were expressed by I. Kant, J. G. Herder, F. W. von Schelling, F. von Schlegel, and F. Nietzsche. (...)
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  20. No Longer the Cave of History: Knowing the Universal in Context.Andrew W. Lamb - 2002 - International Philosophical Quarterly 42 (1):41-62.
    This essay argues against David Carr’s relativism by clarifying the in principle requirements appropriate to non-relative truths and showing that de facto differences of conceptual frameworks threaten none of them. Non-relative truths are not threatened by history. This defense of non-relative truth belongs to a larger defense of Husserlian “science” that shows how essences, even those “delivered” by history, have a universal “governance” and can be affirmed in nonrelative truths-as such science requires. If history also allows the other qualities of (...)
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  21. Freedom, the Self, and Ethical Practice According to Michel Foucault.Andrew W. Lamb - 1995 - International Philosophical Quarterly 35 (4):449-467.
  22. Legacies of German Idealism: From the Great War to the Analytic-Continental Divide.Andreas Vrahimis - 2015 - Parrhesia 24:83-106.
  23. Monster –Sammlung und Allegorie.Charles T. Wolfe & Alexandre Métraux - 2016 - In Sarah Schmidt (ed.), Sprachen des Sammelns. Literatur als Medium und Reflexionsform des Sammelns. Munich, Allemagne: pp. 487-495.
    an essay on monsters, science and categories from Diderot to Baudelaire.
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  24. Monsters of Sex: Foucault and the Problem of Life.Sarah K. Hansen - 2018 - Foucault Studies 24 (2):102-124.
    This article argues, contra-Derrida, that Foucault does not essentialize or precomprehend the meaning of life or bio- in his writings on biopolitics. Instead, Foucault problematizes life and provokes genealogical questions about the meaning of modernity more broadly. In The Order of Things, the 1974-75 lecture course at the Collège de France, and Herculine Barbin, the monster is an important figure of the uncertain shape of modernity and its entangled problems (life, sex, madness, criminality, etc). Engaging Foucault’s monsters, I show that (...)
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  25. Hans-Georg Gadamer.J. R. Hustwit - 2017 - In Philip Goodchild & Hollis Phelps (eds.), Religion and European Philosophy: Key Thinkers from Kant to Zizek. New York, NY, USA: pp. 278-293.
    Originally, hermeneutics was applied only to particularly unclear portions of legal, religious, and classical texts. However, since the 18th century, hermeneutics has gradually broadened in scope. By the latter half of the 20th century, hermeneutic philosophers had claimed all human understanding as their domain—the activity of the mind was pervasively interpretive. This universalisation is largely due to the influence of Hans-Georg Gadamer (1900-2002), whose development of philosophical hermeneutics established interpretation as a fundamental category in studies of knowledge, perception, and textual (...)
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  26. The Meaning of Ability and Disability.Joel Michael Reynolds - 2019 - Journal of Speculative Philosophy 33 (3):434-447.
    Disability has been a topic in multiple areas of philosophical scholarship for decades. However, it is only in the last ten to fifteen years that philosophy of disability has increasingly become recognized as a distinct field. In this paper, I argue that the foundational question of continental philosophy of disability is the question of the meaning of ability. Engaging a range of canonical texts across the Western intellectual tradition, I argue that the foundational question of continental philosophy of disability is (...)
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  27. Introduction: Politics.Johannes Steizinger - 2019 - In Martin Kusch, Katherina Kinzel, Niels Wildschut & Johannes Steizinger (eds.), The Emergence of Relativism: German Thought from the Enlightenment to National Socialism. London, New York: pp. 197-201.
  28. Anthropology as Critique: Foucault, Kant, and the Metacritical Tradition.Sabina Vaccarino Bremner - forthcoming - British Journal for the History of Philosophy.
    While increasing attention has been paid in recent years to the relation between Foucault’s conception of critique and Kant’s, much controversy remains over whether Foucault’s most sustained early engagement with Kant, his dissertation on Kant’s Anthropology, should be read as a wholesale rejection of Kant’s views or as the source of Foucault’s late return to ethics and critique. In this paper, I propose a new reading of the dissertation, considering it alongside 1950s-era archival materials of which I advance the first (...)
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  29. Pierre Klossowski, Living Currency.Nicolae Morar, Thomas Nail & Daniel W. Smith (eds.) - 2017 - Bloomsbury.
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  30. What Should We Do With Our Brain? (On Catherine Malabou).Daniel W. Smith - 2012 - Theory@Buffalo 16:23-36.
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  31. Raymond Ruyer and the Metaphysics of Absolute Forms.Daniel W. Smith - 2017 - Parrhesia 27:116-128.
  32. Adorno: Philosophy of History.Brian O'Connor - 2008 - In Deborah Cook (ed.), Adorno: Key Concepts. London, UK: pp. 179-195.
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  33. The Misprision of Pragmatics: Conceptions of Language in Contemporary French Philosophy.J. J. Lecercle - 1987 - Royal Institute of Philosophy Lectures 21:21-40.
    I come to praise contemporary French philosophy not to bury it. My aim is not to hail the appearance in France of a native brand of analytic philosophy—in itself an important event in the last decade—but to describe the indirect and selective importation of certain Anglo-Saxon concepts by French philosophers whose practice is far from analytic; and also to describe the resultant misunderstanding. In this paper I shall analyse the use of pragmatic concepts—and of the concept ‘pragmatics’—in the recent work (...)
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  34. The Phenomenon of Indignation and its Relation to Moral Law, Legal Law, and Emotion.Carina Pape - 2017 - In Fabian Bernhardt & Hilge Landweer (eds.), Recht und Emotion II. Freiburg im Breisgau, Deutschland: pp. 196-219.
    Basically, indignation is the reaction to an action perceived as violating norms. I understand “norms” as rules “which are kept in deference of others”. They include moral and legal aspects, and they are socially embedded. Peter Strawson mentioned a “complicated web of attitudes and feelings which form an essential part of the moral life as we know it” and named indignation such a moral reactive attitude. -/- I argue that indignation is not only part of a “complicated web of attitudes (...)
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  35. National Socialism and the Problem of Relativism.Johannes Steizinger - 2019 - In The Emergence of Relativism: German Thought from the Enlightenment to National Socialism. London, New York: pp. 233-251.
    The aim of this chapter is to clarify the meaning and the use of the concept of relativism in the context of National Socialism (NS). This chapter analyzes three aspects of the connection between relativism and NS: The first part examines the critical reproach that NS is a form of relativism. I analyze and criticize the common core of this widespread argument, which is developed in varying contexts, was held in different times, and is still shared by several authors. The (...)
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  36. Levinasian Meditations: Ethics, Politics, and ReligionRichard A. Cohen Pittsburgh: Duquesne University Press, 2010; 400 Pp.; $35.00 - Conversations with Emmanuel Levinas, 1983-1994Michael de Saint Cheron, TRANS. Gary D. Mole Pittsburgh: Duquesne University Press, 2010; 175 Pp.; $18.95. [REVIEW]Chris Wells - 2011 - Dialogue 50 (2):412-414.
  37. Political Violence as Bad Faith in Beauvoir's The Blood of Others - English Version.Donovan Miyasaki - 2008 - In Julia Kristeva (ed.), (Re) découvrir l’œuvre de Simone de Beauvoir – Du Deuxième Sexe à La Cérémonie des adieux. Lormont, France: pp. 367-73.
    The Blood of Others begins at the bedside of a mortally wounded Résistance fighter named Hélène Bertrand. We encounter her from the point of view of Jean Blomart, her friend and lover, who recounts the story of their relationship : their first meeting, unhappy romance, bitter breakup, and eventual reunion as fellow fighters for the liberation of occupied France. The novel invites the reader to interpret Hélène and Jean’s story as one of positive ethical development. On this progressive reading, although (...)
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  38. Lógicas de Mundos Alain Badiou "La verdad no es impronunciable". [REVIEW]Alejandro Sanchez Lopera - 2008 - Revista Colombiana de Filosofía de la Ciencia 9:167-172.
    Reseña sobre Lógicas de Mundos de Badiou.
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  39. Gilles Deleuze. Flores a su tumba.Alejandro Sanchez Lopera - 2018 - Bogotá, Bogota, Colombia: Uniediciones Grupo Ibañez.
    El 4 de noviembre de 2015 se cumplieron veinte años de la muerte del filósofo Gilles Deleuze. Para conmemorar su presencia viva compilamos este volumen, compuesto como un encuentro entre amigos que celebra la potencia del pensamiento y ofrece la leve inquietud de la aventura que nos arrastra más allá de nuestra área de comprensión, hacia una tierra espiritual en la que la filosofía habla a nombre propio, produciendo efectos, actualizaciones, compilaciones de lo disperso. Por eso, con ocasión de esta (...)
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  40. Nihilismo y Verdad. Nietzsche en América Latina.Alejandro Sanchez Lopera - 2018 - New York, NY, USA: Peter Lang.
    Las relaciones entre Nietzsche y América Latina están marcadas por el desencuentro. Lo cual no implica que Nietzsche no haya sido leído en Latinoamérica; pero es diferente aludir a Nietzsche, a asumir una perspectiva nietzscheana. Por eso, en vez de usar a Nietzsche para analizar su moral, para desplazar el punto de vista, en América Latina se moraliza a Nietzsche al ponerlo al servicio de esa moral, dejándola indemne. El caso de la filosofía latinoamericana es síntoma de ese desencuentro: en (...)
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  41. Georg Lukács, The Young Hegel, Studies in the Relations Between Dialectics and Economics. [REVIEW]Errol E. Harris - 1977 - The Owl of Minerva 9 (2):3-4.
    Der Junge Hegel, a book of great scholarship and penetrating insight, was written as long ago as 1938, but the Second World War prevented its appearance until ten years later. In 1938 Lukács was a member of the Soviet Academy and he had, in an earlier work, maintained the thesis that many of the most important and crucial ideas in Marx’s philosophy were traceable back to Hegel. This contention brought upon him the disapproval of Soviet officialdom which declared his book (...)
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  42. Dominique Janicaud’s Powers of the RationalPowers of the Rational: Science, Technology, and the Future of Thought. [REVIEW]Bernard Flynn - 1996 - Graduate Faculty Philosophy Journal 19 (1):175-180.
    “Every angel is terrifying.” Dominique Janicaud evokes this sentence of Rilke in order to illustrate the essentially contextual character of meaning. I shall begin my brief reflections on his book, Powers of the Rational: Science, Technology and the Future of Thought, by situating Janicaud’s thought within the space between two angels, each in its own way terrifying. The first angel is that of angelic rationalism. Angelic rationalism is a strategy for the defense of classical rationalism which vacillates between reason as (...)
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  43. Forgiveness as Institution: A Merleau-Pontian Account.Bryan Lueck - 2019 - Continental Philosophy Review (2):1-15.
    Recent literature on forgiveness suggests that a successful account of the phenomenon must satisfy at least three conditions: it must be able to explain how forgiveness can be articulate, uncompromising, and elective. These three conditions are not logically inconsistent, but the history of reflection on the ethics of forgiveness nonetheless suggests that they are in tension. Accounts that emphasize articulateness and uncompromisingness tend to suggest an excessively deflationary understanding of electiveness, underestimating the degree to which forgiveness is a gift. Accounts (...)
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  44. Phenomenology in French Philosophy: Early Encounters.Christian Y. Dupont - 2014 - Dordrecht, Netherlands: Springer.
    This work presents an historical investigation of the early phases in the reception of the phenomenological philosophy of Edmund Husserl in France. Chapter 1 argues that Henri Bergson’s insights into lived duration and intuition and Maurice Blondel’s genetic description of action functioned as essential precursors. Chapter 2 details the reception of Husserl and his followers among three successive pairs of French academic philosophers: Léon Noël and Victor Delbos, Lev Shestov and Jean Héring, Bernard Groethuysen and Georges Gurvitch. Chapter 3 addresses (...)
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  45. Le influenze schopenhaueriane nel pensiero estetico di Max Horkheimer.Giacomo Maria Arrigo - 2017 - Dialegesthai. Rivista Telematica di Filosofia 20.
    «L’opera del filosofo Schopenhauer non è superata». Con queste parole Max Horkheimer definisce il suo rapporto con il pensiero del filosofo di Danzica. Accanto alla componente marxista, infatti, in Horkheimer confluiscono curiosamente le suggestioni metafisiche del Mondo come volontà e rappresentazione. Il risultato è un pensiero singolare e parecchio attuale, scaturito da alleanze impossibili e armonie inedite, il cui risultato è un mosaico di indicazioni politiche e impressioni metafisiche.
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  46. Annonces et nouvelles.The Editors - 1989 - Bulletin de la Société Américaine de Philosophie de Langue Française 1 (2):26.
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  47. Freud i nowoczesność.Zofia Rosińska, Joanna Michalik & Przemysław Bursztyka (eds.) - 2008 - Kraków: UNIVERSITAS.
  48. Levinas, Simmel, and the Ethical Significance of Money.Christopher Buckman - 2019 - Religions 3 (10).
    An examination of Emmanuel Levinas’ writings on money reveals his distance from—and indebtedness to—a philosophical predecessor, Georg Simmel. Levinas and Simmel share a phenomenological approach to analyses of the proximity of the stranger, the importance of the face, and the interruption of the dyadic relationship by the third. Money is closely linked to the conception of totality because money is the medium that compares heterogeneous values. Levinas goes beyond Simmel in positing an ethical relation to money permitting transcendence.
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  49. La vida como autopoiesis y como fundamento de la ética en tiempos de globalización.José Ramón Fabelo Corzo - 2008 - A Parte Rei 57 (57):8.
    El trabajo reflexiona sobre los fundamentos originarios de la ética. La tesis central que se defiende y que se busca mostrar consiste en asumir que las raíces históricas últimas de lo ético están en la vida humana misma, que lo ético responde a una necesidad humana vital y que es precisamente en la vida donde ha de encontrarse el buscado criterio de última instancia sobre lo que lo ético es. Esta hipótesis conduce necesariamente a analizar el tema de la vida, (...)
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  50. Subjectivation Et Transformation Sociale. Critique du Renouveau En Théorie de L’Action À Partir de Karl Lévêque, Etienne Balibar Et Louis Althusser.Marc Maesschalck - 2014 - Meta: Research in Hermeneutics, Phenomenology, and Practical Philosophy 6 (1):18-45.
    This article aims at questioning the recent return on the theoretical scene of Marxist theory in the light of the contemporary developments of the theories of collective action. It first points out two impasses of these theories that Marxism needs to acknowledge in order to avoid their repetition: the first one is the belief in the existence of a capacitating unconscious of the masses while the second one is the position of a mediating subjectivity capable of granting the social processes (...)
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