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  1. The Chemical Philosophy of Robert Boyle: Mechanicism, Chymical Atoms, and Emergence.Marina P. Banchetti - forthcoming - Oxford, UK: Oxford University Press.
    This book examines the way in which Robert Boyle seeks to accommodate his complex chemical philosophy within the framework of a mechanistic theory of matter. More specifically, the book proposes that Boyle regards chemical qualities as properties that emerged from the mechanistic structure of chymical atoms. Within Boyle’s chemical ontology, chymical atoms are structured concretions of particles that Boyle regards as chemically elementary entities, that is, as chemical wholes that resist experimental analysis. Although this interpretation of Boyle’s chemical philosophy has (...)
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  2. Exploring Conceptual Thinking and Pure Concepts From a First Person Perspective.Renatus Ziegler & Ulrich Weger - 2019 - Phenomenology and the Cognitive Sciences 18 (5):947-972.
    Traditionally, conceptual thinking is explored via philosophical analysis or psychological experimentation. We seek to complement these mainstream approaches with the perspective of a first person exploration into pure thinking. To begin with, pure thinking is defined as a process and differentiated from its content, the concepts itself. Pure thinking is an active process and not a series of associative thought-events; we participate in it, we immerse ourselves within its active performance. On the other hand, concepts are also of an experiential (...)
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  3. Cathars: An Analysis on the Heretic Christian Religious Movement of Balkan Origin Killed By Burning In the Middle Age of Europe by Catholics.Halim IŞIK - 2019 - Mevzu - Journal of Social Sciences (2):279-321.
    Cathars, a Christian dualist-gnostic order of the Middle Ages, is not known well in our country and has some certain striking features among the religious movement in this cultural area. The Cathars were denounced as heretics due to the mentioned features, and attracted the antagonism of the Churchseverely by their irreconcilable stances in basic dogmas and practices including the perception of God, baptism, Jesus Christ, Holy Virgin, the primordial sin, the Sacred Scripture. Thus, they witnessed the greatest massacres in a (...)
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  4. Boyle, Spinoza and Glauber: On the Philosophical Redintegration of Saltpeter—a Reply to Antonio Clericuzio.Filip A. A. Buyse - 2020 - Foundations of Chemistry 22 (1):59-76.
    The so-called ‘redintegration experiment’ is traditionally at the center of the comments on the supposed Boyle/Spinoza controversy. A. Clericuzio influentially argued in his publications that, in De nitro, Boyle accounted for the ‘redintegration’ of saltpeter on the grounds of the chemical properties of corpuscles and “did not make any attempt to deduce them from mechanical principles”. By way of contrast, this paper argues that with his De nitro Boyle wanted to illustrate and promote his new corpuscular or mechanical philosophy, and (...)
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  5. Reimagining Sympathy, Recognizing Difference: Insights From Adam Smith.Millicent Churcher - 2019 - Rowman & Littlefield International.
    Drawing on recent work in social epistemology, critical race theory, and settler colonial studies, Millicent Churcher outlines how Adam Smith’s account of ‘sympathy’ as an imaginative and reflective capacity provides fertile resources for addressing systemic failures to recognize the histories, needs, and experiences of marginalized social groups.
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  6. Sınıftan Kaçan Çocuk.Ismet Sahin - 2014 - Ankara, Turkey: Praksis.
    8-9 Kasım 2012’de, Hacettepe Üniversitesi İngilizce İktisat Bölümü tarafından düzenlenen “Marx, Marksizmler ve Özgürlük” konferansı uzun zamandır üzerinde çalıştığım konular ile ilgili görüşlerimi sunma fırsatı verdi. Praksis dergisini ilk yayınladığım 1996 yılında aşağıda sunduğum düşüncelerimin temellerini atmıştım aslında. Ancak hala teoride ki sorunu bir bütün olarak, Marx ve Engels’te değil Marksizmin kavranılışında olduğunda ısrarcıydım. Çalışmalarım, Marx’ın tarih, diyalektik yöntem, sınıf savaşımı, kapitalizm eleştirisi ve bilim anlayışı gibi pek çok temel konuda tamamen farklı teorik perspektif ve anlayış geliştirmemle sonuçlandı. Bu görüşlerimi (...)
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  7. The 'Mathematical' Wissenschaftslehre: On a Late Fichtean Reflection of Novalis.David W. Wood - 2014 - In Dalia Nassar (ed.), The Relevance of Romanticism: Essays on German Romantic Philosophy. Oxford University Press. pp. 258-272.
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  8. Ralph Waldo Emerson in Deutschland. [REVIEW]W. S. H. - 1938 - Journal of Philosophy 35 (5):137-137.
    This is a one paragraph review of a book by Julius Simon, in German, which book detailed the German editions and reviews of Emerson. According to the review, the book, emphasizes themes in Emerson including "Verinnerlichung" and "Vergeistigung" "stimulated largely in reaction against Nietzsche.".
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  9. Filozofowanie a prawda o człowieku.Marek Pepliński - 2014 - Filo-Sofija 14 (26):85-98.
    Philosophizing and the True Knowledge of Human Being -/- Abstract -/- The article presents the principles and method of classical philosophy. This kind of philosophy, developed mainly in ancient and medieval times, is still viable and interesting today. What is more important, it can be used as grounds for academic philosophy. Doing so provides a philosopher with resources for autonomy in her philosophical inquiry as well as the usefulness and application of its results for various cultural, social, and political tasks. (...)
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  10. Romantic Dialectics and the Politics of the Subject.John Sebastian Howard - 1997 - Dissertation, Saint Louis University
    This work begins with two related premises: that dialectical thoughts are apparently predominant in Romantic writing, and that recent anti-dialectical discourses describing the human subject recast our relationship to the writings and philosophies of the Romantic age. The first premise is typified in M. H. Abrams' claim that Wordsworth is the exemplary poet of Romanticism who traces the affinities between British Romanticism and German, post-Kantian dialectical thought. The second premise is more complicated because it asks us to reevaluate our understanding (...)
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  11. Interdisciplina y Transdisciplina Desde la Filosofía.León Morett - 2011 - Ludus Vitalis 19:251-256.
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  12. Filosofia Española Contemporánea —Temas y Autores.López Quintás & O. De M. Alonso - 1971 - Revista Portuguesa de Filosofia 27 (1):106-106.
  13. Historia de la Filosofía Española. Desde la Época Romana Hasta Fines Del Siglo XVII.G. Fraile - 1974 - Revista Portuguesa de Filosofia 30 (4):386-387.
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  14. História da Filosofia. Vida E Idéias Dos Grandes Filósofos.Will Durant, Godofredo Rangel & Monteiro Lobato - 1945 - Revista Portuguesa de Filosofia 1 (2):229-233.
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  15. El Pensamiento Filosófico de San Agustín.Juan Pegueroles - 1980 - Revista Portuguesa de Filosofia 36 (2):222-222.
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  16. Noções de História da Filosofia.Leonel Franca - 1982 - Revista Portuguesa de Filosofia 38 (2):420-420.
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  17. El Pensamiento Filos'ofico.Josâe F. Noval & Juan A. Canal - 1989
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  18. Charles Taylor: Interprétation, Modernité Et Identité.C. Berner, G. Boros, J. Gens, F. Hörcher, C. Olay & Cl Romano - 2014 - Le Cercle Herméneutique.
    Le philosophe canadien Charles Taylor est un des penseurs contemporains qui jouit d’une reconnaissance mondiale : il a initié et participé à plusieurs débats relatifs au libéralisme, au communautarisme et au multiculturalisme. Son œuvre est pluridimensionnelle puisque ses travaux portant, entre autres, sur la théorie de science, la théorie du langage, la théorie de l’action et de la personne, la théorie de la modernité.La pensée de Charles Taylor s’est élaborée non seulement en se nourrissant des traditions aussi bien phénoménologique qu’analytique, (...)
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  19. Pol y la Historia de la Filosofía (II): Kierkegaard En Polo.Juan A. Garcia - 2004 - Studia Poliana 6:85-98.
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  20. “Introduction” to Luis de Molina.Alfred Fredosso - 1988 - In Alfred J. Freddoso (ed.), On Divine Foreknowledge. Ithaca: Cornell University Press. pp. 71--72.
  21. El Pensamiento Feminista.Ángeles J. Perona - 2005 - In Manuel Garrido (ed.), El Legado Filosófico y Científico Del Siglo Xx. Cátedra. pp. 653--670.
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  22. El Pensamiento Económico En El Siglo XX.Carlos Rodríguez Braun - 2005 - In Manuel Garrido (ed.), El Legado Filosófico y Científico Del Siglo Xx. Cátedra.
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  23. El Pensamiento Psicológico y Social En España.Julio Seoane Rey - 2009 - In Manuel Garrido (ed.), El Legado Filosófico Español E Hispanoamericano Del Siglo Xx. Cátedra.
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  24. El pensamiento catalán: Eugeni d'Ors.Jaime Nubiola & Marta Torregosa - 2009 - In Manuel Garrido (ed.), El legado filosófico español e hispanoamericano del siglo XX. Madrid, Spain: Cátedra. pp. 293-303.
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  25. El Pensamiento de María Zambrano.Francisco José Martín & Ana Bundgard - 2009 - In Manuel Garrido (ed.), El Legado Filosófico Español E Hispanoamericano Del Siglo Xx. Cátedra.
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  26. Vega-Reñón, Luis & Olmos, Paula.Jorge Aurelio Díaz - 2013 - Ideas Y Valores 62 (151).
  27. Inmediatez y relación: dos claves para leer a KierKegaard.María Teresa López Fernández - 2004 - Revista de Filosofía (México) 36 (111):129-136.
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  28. El predominio cartesiano en el pensamiento neo-tomista.Joseph Owens - 1997 - Revista de Filosofía (México) 88:54-87.
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  29. Autoconciencia y Filosofía En El Pensamiento de Fitchte.Augusto Furlan - 1992 - Revista de Filosofía (México) 74:177-190.
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  30. La función de las ideas y de las razones eternas en el pensamiento de San Agustín.Ricardo M. García - 2006 - Revista Agustiniana 47 (144):427-442.
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  31. Pensar la filosofía desde su mediación didáctica.A. Revenga Ortega - 2005 - Diálogo Filosófico 61:83-112.
    La mediación filosófica, la relación entre didáctica y filosofía en la Enseñanza Secundaria es desde hace tiempo un cuestión problemática y polémica. Esta reflexión trata precisamente de acercarse a las causas que la motivan y a los posicionamientos que se han generado. Tras analizar el estado de la cuestión, el autor apunta una nueva orientación que sea internamente coherente y que responda a las necesidades de un nuevo tiempo y sociedad: la orientación intrínsecamente constitutiva de la mediación.
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  32. V Seminario de Historia de la Filosofía española. Salamanca, 22-26 de septiembre de 1986.Antonio Jiménez García - 1987 - Diálogo Filosófico 7:93-97.
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  33. "Crecimiento Irrestricto" y Libertad En El Pensamiento de L. Polo.Carmen Riaza - 1996 - Anuario Filosófico 29 (55):985-992.
    Man is a being able to improve limitless as person. In Leonardo Polo's anthropology improvement and freedom are concepts fully related.
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  34. Filosofía desde la teoría causal de la referencia.Jaime Nubiola - 1991 - Anuario Filosófico 24 (1):153-166.
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  35. Vida y obra de Luis Jiménez Moreno (1929-2007).Antonio Jiménez García - 2008 - Anales Del Seminario de Historia de la Filosofía 25:29-49.
    Luis Jiménez Moreno murió en octubre de 2007 a los 77 años de edad. Durante los últimos 30 años perteneció a la Universidad Complutense, de la que llegó a ser catedrático. Había estudiado en Salamanca, Roma, Valencia y Munich. Su tesis doctoral sobre el pensamiento antropológico de Nietzsche fue dirigida por Aranguren. Fue catedrático de instituto en Andújar, Ávila y Badalona, y profesor de universidad en Barcelona y Madrid. El presente artículo recoge los datos fundamentales de su vida, así como (...)
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  36. III Seminario de Historia de la Filosofía Española.Antonio Jiménez García - 1982 - Anales Del Seminario de Historia de la Filosofía 3 (12):29-291.
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  37. Empirismo, ciencia y filosofía en la ideología alemana.Georg H. Fromm - 2005 - Diálogos. Revista de Filosofía de la Universidad de Puerto Rico 40 (86):63-94.
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  38. En Torno a la Idea de Europa En Luis Vives.Arsenio Ginzo Fernández - 2010 - Estudios Filosóficos 59 (172):529-552.
  39. Ciencia y religión: ¿es posible el diálogo? respuesta desde la filosofía.Manuel Lázaro Pulido - 2005 - Naturaleza y Gracia 3:527-568.
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  40. Di Castro, Elisabetta. "Migración internacional y derechos fundamentales".Pardo Motta Diego Nicolás - 2012 - Ideas Y Valores 61 (150):319-321.
    Se busca rastrear la imagen que Platón tiene de Heráclito y articularla con la estructura argumentativa del Cratilo, para comprender las necesidades textuales a las que responde la doctrina del flujo perpetuo, es decir, la discusión sobre la corrección (ὀρθότης) del nombre. Gracias a la inclusión del testimonio heraclíteo, resulta posible rastrear la presunta consolidación de la tesis sobre los nombres primarios y los secundarios como el eje de la separación entre dos planos de realidad (uno estable y uno móvil) (...)
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  41. The Real Targets of Kierkegaard’s Critique of Characterizing Faith as "the Immediate".Gerhard Schreiber - 2011 - Acta Kierkegaardiana 5 (2011):137-167.
    Who are the real targets of Kierkegaard’s critique of characterizing faith as “the immediate”? A decisive factor in answering this question is the interpretation and dating of the note Pap. I A 273 / Papir 92, in which Kierkegaard equates that which Friedrich Schleiermacher calls ‘religion’ and “the Hegelian dogmaticians” call ‘faith’ with “the first immediate.” In order to make a fair attempt to interpret Kierkegaard’s critique and the crucial expression “the first immediate,” I will sketch out its factual context (...)
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  42. Glaube und "Unmittelbarkeit" bei Kierkegaard.Gerhard Schreiber - 2010 - Kierkegaard Studies Yearbook 2010 (1):391-425.
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  43. Puelles Romero, Luis. "Mirar al que mira. Teoría estética y sujeto espectador".Francisco Vázquez García - 2012 - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España] 45:361-365.
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  44. Lebensanschauung und Glaube beim jungen Kierkegaard.Gerhard Schreiber - 2012 - Kierkegaard Studies Yearbook 2012 (1):171-198.
    The paper explores the relation between Kierkegaard’s concept of a “life-view,” understood as a certain quality of a person’s character, and his early account of Christian faith. To claim the need for such an exploration is motivated by two observations: First, defining a “life-view” as “an unshakable certainty in oneself won from all experience” (Kierkegaard’s formula in his debut book From the Papers of One Still Living [1838]) essentially conforms with his characterization of faith as an “a priori certainty.” Second, (...)
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  45. Gender Myth and the Mind-City Composite: From Plato’s Atlantis to Walter Benjamin’s Philosophical Urbanism.Abraham Akkerman - 2012 - GeoJournal (in Press; Online Version Published) 78.
    In the early twentieth century Walter Benjamin introduced the idea of epochal and ongoing progression in interaction between mind and the built environment. Since early antiquity, the present study suggests, Benjamin’s notion has been manifest in metaphors of gender in city-form, whereby edifices and urban voids have represented masculinity and femininity, respectively. At the onset of interaction between mind and the built environment are prehistoric myths related to the human body and to the sky. During antiquity gender projection can be (...)
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  46. Review of 'The Great Ocean of Knowledge. The Influence of Travel Literature on the Work of John Locke' by Ann Talbot. [REVIEW]María G. Navarro - 2011 - Seventeenth-Century News 69 (3&4):162-164.
    The resercher Ann Talbot presents in this book one of the more complex and in-depth studies ever written about the influence of travel literature on the work of the British philospher John Locke (1632-1704). At the end of the 18th century the study of travel literature was an alternative to academic studies. The philosopher John Locke recommended with enthousiasm these books as a way to comprehend human understanding. Several members of the Royal Society like John Harris (1966-1719) affirmed that the (...)
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  47. Em torno da História da Filosofia crisiã espanhola.Mário Martins - 1947 - Revista Portuguesa de Filosofia 3 (2):150 - 165.
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  48. Medicina e Médicos na História da Filosofia em Portugal.Luís De Pina - 1955 - Revista Portuguesa de Filosofia 11 (3/4):416 - 454.
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  49. I Colóquio de Estudos Filosóficos-História da Filosofia Em Portugal Braga E Porto, 7 a 9 de Março de 1959.J. Oliveira & J. Bacelar - 1959 - Revista Portuguesa de Filosofia 15 (2):188 - 193.
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  50. Perspectivas pedagógicas da filosofia existencialista.Filipe Rocha - 1984 - Revista Portuguesa de Filosofia 40 (4):337 - 360.
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