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  1. The Leverage of Meaning.Marvin Conner - manuscript
    This is the first section of a five part essay dealing with economics from the perspective of Ernst Cassirer's cultural philosophy. In this first section, I try to demonstrate how the human concern with meaning is distorted in our commercial society into a purely economic sense of reality that displaces other forms of meaning. This distortion and displacement are at the heart of the social, cognitive and spiritual dysfunctions that currently plague us. The "Leverage of Meaning" will prepare the ground (...)
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  2. Cassirer, Ernst.Dustin Garlitz - forthcoming - In Marco Sgarbi (ed.), Encyclopedia of Renaissance Philosophy. Springer.
  3. The Philosophy of Ernst Cassirer: A Novel Assessment.Sebastian Luft & Tyler Friedman (eds.) - forthcoming - De Gruyer.
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  4. Tom Steele, The Emergence of Cultural Studies 1945-1965.M. Ryle - forthcoming - Radical Philosophy.
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  5. Animal Symbolicum as Homo Interrogans. : Cassirer's Philosophy Between Neo-Kantianism and Philosophical Anthropology.Thomas Schwarz Wentzer - forthcoming - In Richard Lanigan (ed.), Cassirer on Communicology: The Symbolic Forms of Language, Art, Myth and Religion in Culture. University of Chicago Press.
  6. Phenomenology of the Symbolic? Ernst Cassirer's Reception of Hegel.Matthias Wunsch - forthcoming - Hegel-Studien.
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  7. Ernst Cassirer: Philosophie der Renaissance.Giacomo Borbone - 2021 - Philosophischer Literaturanzeiger 74 (2):118-125.
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  8. Cassirer.Samantha Matherne - 2021 - Routledge.
    Ernst Cassirer (1874–1945) occupies a unique place in 20th-century philosophy. His view that human beings are not rational but symbolic animals and his famous dispute with Martin Heidegger at Davos in 1929 are compelling alternatives to the deadlock between 'analytic' and 'continental' approaches to philosophy. An astonishing polymath, Cassirer's work pays equal attention to mathematics and natural science but also art, language, myth, religion, technology, and history. However, until now the importance of his work has largely been overlooked. -/- In (...)
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  9. Cassirer and Goldstein on Abstraction and the Autonomy of Biology.M. Chirimuuta - 2020 - Hopos: The Journal of the International Society for the History of Philosophy of Science 10 (2):471-503.
    This article examines the mutual influence between Ernst Cassirer and his cousin, the neurologist Kurt Goldstein. For both Cassirer and Goldstein, views on the nature of human cognition were fundamental to their understanding of scientific knowledge, and these were informed by both philosophical theorizing and empirical research on pathologies of the nervous system. Following Cassirer, and in agreement with the physicalism of the Vienna Circle, Goldstein held that the physical sciences had progressed by arriving at abstract, mathematical representations to take (...)
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  10. Systematicity in Hegel’s History of Philosophy.Zeyad el Nabolsy - 2019 - Hegel Jahrbuch 2019 (1):538-544.
    In this paper I argue that Hegel thought that systematicity was both a necessary condition for a body of thought to be recognized as philosophy and a normative principle by which progress in the history of philosophy can be evaluated. I argue that Hegel’s idiosyncrasies in the interpretation of thinkers who he considers to be philosophers can be explained by referring to the structure of his own philosophical system. I also argue that Hegel’s conception of philosophy as being essentially systematic (...)
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  11. Философско-антропологический подход в риторике. Случай Кассирера.Bengtson Erik & Rosengren Mats - 2019 - Философия И Культура 1:27-41.
    В этой статье мы утверждаем, что философия символических форм Эрнста Кассирера является незаменимым философско-антропологическим партнером риторики. Мы предполагаем, что освоение риторикой теории символических форм Кассирера позволит вывести риторику за пределы её доминирующей трактовки как теории, ориентированной на языковое выражение, и позволит ей полностью соответствовать широкому пониманию риторики как учения о том, каким образом создаётся, утверждается и изменяется социальное значение. Чтобы сделать наше расширенное понимание риторико-философско-антропологического подхода более ясным, мы построили наше рассуждение частично на критике недавней попытки Томаса А. Дишенны (Discenna, (...)
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  12. A Irredutibilidade da Arte.Silvio Moreira Barbosa Junior - 2019 - Dissertation, University of Sao Paulo
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  13. A Irredutibilidade da Arte.Silvio Moreira Barbosa Junior - 2019 - Dissertation, University of São Paulo, Brazil
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  14. Francesca Biagioli: Space, Number, and Geometry From Helmholtz to Cassirer. [REVIEW]Lydia Patton - 2019 - Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 50 (2):311-315.
    Francesca Biagioli’s Space, Number, and Geometry from Helmholtz to Cassirer is a substantial and pathbreaking contribution to the energetic and growing field of researchers delving into the physics, physiology, psychology, and mathematics of the nineteenth and twentieth centuries. The book provides a bracing and painstakingly researched re-appreciation of the work of Hermann von Helmholtz and Ernst Cassirer, and of their place in the tradition, and is worth study for that alone. The contributions of the book go far beyond that, however. (...)
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  15. Myth, Primitive Sign, Poetry: From Cassirer to Heidegger.Robert S. Leib - 2018 - Research in Phenomenology 48 (2):244-264.
    _ Source: _Volume 48, Issue 2, pp 244 - 264 Cassirer is important in 20th Century philosophy for the attention he gives to the fundamental relationship between myth and language. For Cassirer, myth is a non-subjective form of discourse wherein the origin of language coincides with both the human-divine encounter and the event of being itself. In this article, I trace the disagreement between Cassirer and Heidegger on the nature of the magical sign, which is at the heart of mythical (...)
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  16. Cassirer's Psychology of Relations: From the Psychology of Mathematics and Natural Science to the Psychology of Culture.Samantha Matherne - 2018 - Journal for the History of Analytical Philosophy 6 (3).
    In spite of Ernst Cassirer’s criticisms of psychologism throughout Substance and Function, in the final chapter he issues a demand for a “psychology of relations” that can do justice to the subjective dimensions of mathematics and natural science. Although these remarks remain somewhat promissory, the fact that this is how Cassirer chooses to conclude Substance and Function recommends it as a topic worthy of serious consideration. In this paper, I argue that in order to work out the details of Cassirer’s (...)
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  17. Structure-Preserving Representations, Constitution and the Relative A Priori.Thomas Mormann - 2018 - Synthese.
    The aim of this paper is to show that a comprehensive account of the role of representations in science should reconsider some neglected theses of the classical philosophy of science proposed in the first decades of the 20th century. More precisely, it is argued that the accounts of Helmholtz and Hertz may be taken as prototypes of representational accounts in which structure preservation plays an essential role. Following Reichenbach, structure-preserving representations provide a useful device for formulating an up-to-date version of (...)
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  18. Kant, Neo‐Kantians, and Transcendental Subjectivity.Charlotte Baumann - 2017 - European Journal of Philosophy 25 (3):595-616.
    This article discusses an interpretation of Kant's conception of transcendental subjectivity, which manages to avoid many of the concerns that have been raised by analytic interpreters over this doctrine. It is an interpretation put forward by selected C19 and early C20 neo-Kantian writers. The article starts out by offering a neo-Kantian interpretation of the object as something that is constituted by the categories and that serves as a standard of truth within a theory of judgment. The second part explicates transcendental (...)
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  19. Antropologia da Individuação. Estudos sobre o pensamento de Ernst Cassirer.Joaquim Braga & R. Garcia (eds.) - 2017 - Porto Alegre, RS, Brasil: Fi.
    Centrada na reflexão sobre as diversas formas culturais que geram o liame simbólico entre homem e mundo, a filosofia cassireriana está, simultaneamente, comprometida com uma “antropologia da individuação”, através da qual é possível vislumbrar as possibilidades de formação da consciência humana face ao universo mediado pelo símbolo. Tal como Cassirer inúmeras vezes reitera, é no interior desse universo que devem ser procurados os principais nexos individuantes subjacentes à energia criadora do espírito. Daí que, no próprio conceito de cultura cassireriano, as (...)
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  20. Cassirer on Communicology.Richard L. Lanigan - 2017 - American Journal of Semiotics 33 (3):135-140.
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  21. Translation of Tanabe Hajime’s “The Limit of Logicism in Epistemology: A Critique of the Marburg and Freiburg Schools”.Takeshi Morisato - 2017 - Journal of World Philosophies 2 (2):1-26.
    This article provides the first English translation of Tanabe’s early essay, “The Limit of Logicism in Epistemology: A Critique of the Marburg and Freiburg Schools”. The key notion that the young Tanabe seeks to define in relation to his detailed analyses of contemporary Neo-Kantian epistemology is the notion of “pure experience” presented in Nishida’s philosophy. The general theory of epistemology shared among the thinkers from these two prominent schools of philosophy in early 20 th century Germany aimed to eliminate the (...)
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  22. Philosophie der Kultur- und Wissensformen: Ernst Cassirer neu lesen.Tobias Endres, Pellegrino Favuzzi & Timo Klattenhoff - 2016 - Frankfurt am Main, Deutschland: Peter Lang.
    Das Potenzial der Philosophie Ernst Cassirers ist keinesfalls erschöpft, sondern vielmehr in systematischer, transdisziplinärer und gesellschaftlich relevanter Perspektive anschlussfähig, um Fragestellungen der Gegenwartsphilosophie und der Wissenschaften zu begegnen. Die Cassirer-Rezeption befindet sich in dieser Hinsicht an der Schwelle des Eintritts in eine neue Phase, die im Lichte eines ‚Neulesens‘ sowie einer zunehmend globalen Vernetzung betrachtet werden kann. Von der Wissensforschung und Wahrnehmungstheorie über neue Gebiete symbolischer Formung wie Film, Geld und Virtualität bis zum spannungsreichen Verhältnis zwischen Demokratie und Mythos: Die (...)
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  23. Онтологія м. гайдеґґера в очах сучасників: Е. гуссерль і е. кассірер.Andrii Karpenko - 2016 - Схід 1 (141):73-75.
    Research into the history of understanding Heidegger's ideas allows to reveal how different thinkers were likely to grasp the specific subjective positions that defined the meaning of philosophizing as a cultural practice posited by modern era of intellectual history. The figure of Heidegger is crucial because it shed light on the more general context of the evolution of philosophizing within the system of scientific knowledge. A clear contrast between scientific rationalism and philosophical thinking, inherent for Heidegger's philosophy, is now hardly (...)
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  24. Historiographical Language and Temporality in Ernst Cassirer.Fabrizio Lomonaco - 2016 - In The Concept of Time in Early Twentieth-Century Philosophy. Springer Verlag.
    This chapter is dedicated to the Cassirer’s theories concerning The Logik of Humanities and others Cassirer’s Essais on the «Philosophy of Culture.» The first part presents the concrete passages of mutual criticism on language and its relations with art and in relation to the interpretation of the modern history of philosophy. Brief final remarks recapitulate some radically different ways of understanding idealism with respect to the spiritual activity of man in the history.
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  25. The Phenomenological Function of Humor.Jennifer Marra - 2016 - Idealistic Studies.
    In this paper, I seek to explore the increasing popular claim that the performance of philosophy and the performance of humor share similar features. I argue that the explanation lies in the function of humor—a function which can be a catalyst for philosophy. Following Ernst Cassirer’s philosophy of symbolic forms and utilizing insights from various philosophical and scientific perspectives on the nature and origins of humor, I argue that the function of humor is to reveal faulty belief or error in (...)
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  26. Zu Ernst Mallys Lebensgang, Umfeld Und Akademischer Laufbahn.Markus Roschitz - 2016 - In Marian David & Mauro Antonelli (eds.), Existence, Fiction, Assumption: Meinongian Themes and the History of Austrian Philosophy. De Gruyter. pp. 207-258.
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  27. Descartes, la Res Cogitans, Como Concepción Antropológica En la Segunda Meditación.Julián A. Sánchez - 2016 - Memorias Tercer Congreso Colombiano de Estudiantes de Filosofía.
    Este trabajo tiene como propósito mostrar una lectura antropológica dentro de la Segunda meditación a través de las funciones del pronombre en primera persona "yo" (Ego). Para llevar a cabo este propósito trazaremos una agenda de dos puntos. En el primer punto, mostraremos el uso del pronombre "yo" en las Meditaciones metafísicas. En cuanto al segundo punto, mostraremos en qué consiste la concepción antropológica contenida de forma implícita en el autor de las Meditaciones sobre la filosofía primera, a partir de (...)
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  28. Could Perspective Ever Be a Symbolic Form? Revisiting Panofsky with Cassirer.Emmanuel Alloa - 2015 - Journal of Aesthetics and Phenomenology 2 (1):51-72.
    Erwin Panofsky’s essay “Perspective as Symbolic Form” from 1924 is among the most widely commented essays in twentieth-century aesthetics and was discussed with regard to art theory, Renaissance painting, Western codes of depiction, history of optical devices, psychology of perception, or even ophthalmology. Strangely enough, however, almost nothing has been written about the philosophical claim implicit in the title, i.e. that perspective is a symbolic form among others. The article situates the essay within the intellectual constellation at Aby Warburg’s Kulturwissenschaftliche (...)
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  29. Symbolic Form and Mental Illness: Ernst Cassirer’s Contribution to a New Concept of Psychopathology.Norbert Andersch - 2015 - In Sebastian Luft & J. Tyler Friedman (eds.), The Philosophy of Ernst Cassirer: A Novel Assessment. De Gruyter. pp. 163-198.
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  30. Ernst Junger's Resistance to Modernity.M. Bosincu - 2015 - Télos 2015 (172):187-190.
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  31. Cassirer on the “Objectity” of Evil The Symbolic Constitution of Der Mythus des 20 Jahrhunderts.Fabien Capeillères - 2015 - In Sebastian Luft & J. Tyler Friedman (eds.), The Philosophy of Ernst Cassirer: A Novel Assessment. De Gruyter. pp. 435-468.
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  32. Intersubjectivity and Physical Laws in Post-Kantian Theory of Knowledge Natorp and Cassirer.Scott Edgar - 2015 - In Sebastian Luft & J. Tyler Friedman (eds.), The Philosophy of Ernst Cassirer: A Novel Assessment. Berlin: De Gruyter. pp. 141-162.
    Consider the claims that representations of physical laws are intersubjective, and that they ultimately provide the foundation for all other intersubjective knowledge. Those claims, as well as the deeper philosophical commitments that justify them, constitute rare points of agreement between the Marburg School neo-Kantians Paul Natorp and Ernst Cassirer and their positivist rival, Ernst Mach. This is surprising, since Natorp and Cassirer are both often at pains to distinguish their theories of natural scientific knowledge from positivist views like Mach’s, and (...)
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  33. Ernst Cassirer and the History of Science.Massimo Ferrari - 2015 - In Sebastian Luft & J. Tyler Friedman (eds.), The Philosophy of Ernst Cassirer: A Novel Assessment. De Gruyter. pp. 11-30.
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  34. Israel Bar-Yehuda Idalovichi, Symbolic Forms as the Metaphysical Groundwork for the Organon of the Cultural Sciences. Reviewed By.Asaf Friedman - 2015 - Philosophy in Review 35 (3):146-148.
    This ambitious work reclassifies and restructures the history of ideas and the philosophy of culture through a wide-ranging and novel use of the idea of the organon. It does so by radically revising standard interpretations and theories of all branches of philosophy, and by providing an intellectual and philosophical foundation for the new organon of the cultural sciences. The seeded idea that saw its growth in the form of this book is the unshakable conviction that the only way by which (...)
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  35. Cassirer’s Critique of Culture and the Several Tasks of the Critic.J. Tyler Friedman - 2015 - In Sebastian Luft & J. Tyler Friedman (eds.), The Philosophy of Ernst Cassirer: A Novel Assessment. De Gruyter. pp. 361-380.
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  36. The Philosophy of Ernst Cassirer: A Novel Assessment.J. Tyler Friedman & Sebastian Luft (eds.) - 2015 - De Gruyter.
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  37. Ernst Cassirer.Anthony K. Jensen - 2015 - Internet Encyclopedia of Philosophy.
    Ernst Cassirer Ernst Cassirer was the most prominent, and the last, Neo-Kantian philosopher of the twentieth century. His major philosophical contribution was the transformation of his teacher Hermann Cohen ’s mathematical-logical adaptation of Kant’s transcendental idealism into a comprehensive philosophy of symbolic forms intended to address all aspects of human cultural life and creativity. In … Continue reading Ernst Cassirer →.
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  38. Space of Culture: Towards a Neo Kantian Philosophy Culture.Sebastian Luft - 2015 - Oxford University Press.
    Sebastian Luft explores the philosophy of culture championed by the Marburg School of Neo-Kantianism. Following a historical trajectory from Hermann Cohen to Paul Natorp and through to Ernst Cassirer, he defends the attractiveness of a philosophical culture in the transcendental vein.
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  39. Philosophical Historiography in Marburg Neo-Kantianism: The Example of Cassirer’s Erkenntnisproblem.Sebastian Luft - 2015 - In Valentin Pluder & Gerald Hartung (eds.), From Hegel to Windelband: Historiography of Philosophy in the 19th Century. De Gruyter. pp. 181-206.
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  40. Humor as a Symbolic Form: Cassirer and the Culture of Comedy.Jennifer Marra - 2015 - In Sebastian Luft & J. Tyler Friedman (eds.), The Philosophy of Ernst Cassirer: A Novel Assessment. De Gruyter. pp. 419-434.
  41. Cassirer and Husserl on the Phenomenology of Perception.Timothy Martell - 2015 - Studia Phaenomenologica 15:413-431.
    This paper creates a dialogue between Ernst Cassirer, one of the last prominent representatives of Neo-Kantian thought, and Edmund Husserl, the founder of phenomenology. In Philosophy of Symbolic Forms, Cassirer criticizes Husserl’s distinction between hylē and morphē. His criticism is based in part on the work of several figures belonging to the early phase of the phenomenological movement, including Wilhelm Schapp. By developing Cassirer’s criticism and considering the responses that Husserl could have offered, the dialogue helps to clarify the complex (...)
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  42. Review of Gregory Moss, Ernst Cassirer and the Autonomy of Language. [REVIEW]Samantha Matherne - 2015 - Notre Dame Philosophical Reviews 6.
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  43. Marburg Neo-Kantianism as Philosophy of Culture.Samantha Matherne - 2015 - In Sebastian Luft & J. Tyler Friedman (eds.), The Philosophy of Ernst Cassirer: A Novel Assessment. De Gruyter. pp. 201-232.
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  44. From Mathematics to Quantum Mechanics - On the Conceptual Unity of Cassirer’s Philosophy of Science.Thomas Mormann - 2015 - In Sebastian Luft & J. Tyler Friedman (eds.), The Philosophy of Ernst Cassirer: A Novel Assessment. De Gruyter. pp. 31-64.
  45. The Influence of Gestalt Theory on Ernst Cassirer’s Phenomenology of Symbolic Forms.Przemysław Parszutowicz - 2015 - Dialogue and Universalism 25 (4):87-99.
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  46. Cassirer and Steinthal on Expression and the Science of Language.Lydia Patton - 2015 - Cassirer Studies 7:99-117.
    Ernst Cassirer’s focus on the expressive function of language should be read, not in the context of Carnap’s debate with Heidegger, but in the context of the earlier work of Chajim (Heymann) Steinthal. Steinthal distinguishes the expressive form of language, when language is studied as a natural phenomenon, from language as a logical, inferential system. Steinthal argues that language always can be expressed in terms of logical inference. Thus, he would disagree with Heidegger, just as Carnap does. But, Steinthal insists, (...)
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  47. Cassirer's Functional Conception of the Human Being.Simon Truwant - 2015 - Idealistic Studies 45 (2):169-189.
    Since the publication of The Metaphysics of Symbolic Forms, scholars have insisted that Cassirer’s account of human consciousness can only be found in this posthumous ‘fourth volume of the philosophy of symbolic forms.’ I will argue, however, that Cassirer’s philosophy of culture was already from the beginning essentially also a philosophy of the human being: as I see it, Cassirer consistently holds a ‘functional conception of human consciousness’ that can serve as a foundational element of his thought precisely by remaining (...)
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  48. The Concept of ‘Function’ in Cassirer’s Historical, Systematic, and Ethical Writings.Simon Truwant - 2015 - In Sebastian Luft & J. Tyler Friedman (eds.), The Philosophy of Ernst Cassirer: A Novel Assessment. De Gruyter. pp. 289-312.
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  49. Ernst Cassirer’s Substanzbegriff Und Funktionsbegriff.Jeremy Heis - 2014 - Hopos: The Journal of the International Society for the History of Philosophy of Science 4 (2):241-70.
    Ernst Cassirer’s book Substanzbegriff und Funktionsbegriff is a difficult book for contemporary readers to understand. Its topic, the theory of concept formation, engages with debates and authors that are largely unknown today. And its “historical” style violates the philosophical standards of clarity first propounded by early analytic philosophers. Cassirer, for instance, never says explicitly what he means by “substance-concept” and “function-concept.” In this article, I answer three questions: Why did Cassirer choose to focus on the topic of concept formation? What (...)
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  50. The Kantian Roots of Merleau-Ponty's Account of Pathology.Samantha Matherne - 2014 - British Journal for the History of Philosophy 22 (1):124-149.
    One of the more striking aspects of Maurice Merleau-Ponty's Phenomenology of Perception (1945) is his use of psychological case studies in pathology. For Merleau-Ponty, a philosophical interpretation of phenomena like aphasia and psychic blindness promises to shed light not just on the nature of pathology, but on the nature of human existence more generally. In this paper, I show that although Merleau-Ponty is surely a pioneer in this use of pathology, his work is deeply indebted to an earlier philosophical study (...)
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