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  1. Jacques & Deschepper Étienne (1989). Chronique Générale. Revue Philosophique De Louvain 87 (4):573-587.
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  2. A. E. T. A. E. T. (1924). ZAMBONI, G. -La Gnoseologia Dell' Atto Come Fondamento Della Filosofia Dell' Essere. [REVIEW] Mind 33:216.
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  3. R. I. Aaron (1937). Great Thinkers. Philosophy 12 (45):19.
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  4. Ruth Abbey (2013). Christine Overall , Why Have Children? The Ethical Debate . Reviewed By. Philosophy in Review 33 (1):9-15.
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  5. O. Abel (1997). Mal, responsabilité, pardon. Revue D'Histoire Et de Philosophie Religieuses 77 (3):309-329.
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  6. M. Abeles & W. Dressler-Holohan (1989). Discours Et Pratiques de la Representation Politique: Un Enjeu Europeen. Social Science Information 28 (4):755-767.
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  7. Alexandre Abensour & Alain Finkielkraut (2000). Le Xxe Siècle En France Art, Politique, Philosophie.
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  8. Ruud Abma (2014). Replicaties in de Psychologie - Reactie Op Radder. Algemeen Nederlands Tijdschrift voor Wijsbegeerte 106 (1):55-61.
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  9. Luc Abraham (1997). Le Monde de Michel Serres. Horizons Philosophiques 8 (1).
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  10. Susan Abraham (2004). The Caress of the Doer of the Word. Philosophy and Theology 16 (1):115-129.
    The thesis of this paper encapsulates the deep suspicion postcolonial theory has of privileged identity claims while ignoring the manner in which identity is negotiated in a postcolonial context. The limits of identity claims with regard to theology and ethics is analyzed through Rahner’s presentation of “Indifferent Freedom” and its impact on gendered subalterns. A feminist postcolonial theological anthropology rejects the dehumanizing consequences of Rahner’s move to condone violence in the face of force in the world. What is needed rather, (...)
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  11. Christa Davis Acampora & Ralph R. Acampora (eds.) (2003). A Nietzschean Bestiary: Becoming Animal Beyond Docile and Brutal. Rowman & Littlefield Publishers.
    Nietzsche's use of metaphor has been widely noted but rarely focused to explore specific images in great detail. A Nietzschean Bestiary gathers essays devoted to the most notorious and celebrated beasts in Nietzsche's work. The essays illustrate Nietzsche's ample use of animal imagery, and link it to the dual philosophical purposes of recovering and revivifying human animality, which plays a significant role in his call for de-deifying nature.
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  12. Paul J. Achtemeier (1984). “Some Things in Them Hard to Understand” Reflections on an Approach to Paul. Interpretation 38 (3):254-267.
    Because Paul has proven difficult to understand, the interpreter must pay careful attention to the language, the rhetorical structure, and the context if unnecessary difficulties are to be avoided.
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  13. H. B. Acton (1949). GOUHIER, H. -Les Conversions de Maine de Biran. [REVIEW] Mind 58:107.
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  14. Barbara Adam & Stuart Allan (1995). Theorizing Culture an Interdisciplinary Critique After Postmodernism.
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  15. Ch Adam (1940). Descartes Correspondance, II. Philosophical Review 49:698.
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  16. Ch Adam (1933). Correspondance de Descartes Nouveau classement. Revue Philosophique de la France Et de l'Etranger 115:373 - 401.
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  17. Jacques Adam (2011). Praxis of Theory in Psychoanalysis: An Ethical Question. Filozofski Vestnik 32 (3):73 - +.
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  18. M. Adam (1995). Marie-Adélaïde Raschini, Rosmini Et L’Idée de Progrès. [REVIEW] Archives de Philosophie du Droit 40:443-444.
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  19. Michel Adam (forthcoming). Sur la Terre Comme au Ciel l'Homme Et Dieu Selon Malebranche. Les Etudes Philosophiques.
    Pour Malebranche, Dieu est l'unique cause de la venue à l'être des créatures comme de leur maintien dans l'être. L'homme a reçu sa liberté pour réaliser la volonté divine. Dieu souhaite que l'homme soit digne de la cité céleste, en jugeant de toute chose selon sa sagesse. Il lui faut comprendre qu'il est créé pour la gloire divine, pour le reconnaître comme Père. Les lois établies par Dieu vaudront pour les deux cités, car la sagesse divine est éternelle. La société (...)
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  20. Michel Adam (1993). Une nouvelle édition de maine de biran. Revue Philosophique de la France Et de l'Etranger 183 (1):27 - 32.
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  21. Michel Adam (1981). La signification du miracle dans la pensée de Pascal. Revue Philosophique de la France Et de l'Etranger 171 (4):401 - 423.
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  22. Christopher Adamo (2004). Seconding Second Nature. Graduate Faculty Philosophy Journal 25 (1):185-195.
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  23. Christopher Adamo (2001). Truth and Singularity. Graduate Faculty Philosophy Journal 22 (2):213-216.
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  24. Suzi Adams (ed.) (2017). Ricoeur and Castoriadis in Discussion: On Social Imaginaries, Human Creation, and the Possibility of Historical Novelty. Rowman & Littlefield International.
    This volume makes available for the first time an encounter between Ricoeur and Castoriadis on questions of human creation, social imaginaries, history, and the imagination to an English speaking audience. As such it represents a highly significant resource for scholars, and a lively introduction to each of their thought for newcomers.
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  25. Zed Adams (2009). On the Hardness of the Ethical Must. Graduate Faculty Philosophy Journal 30 (2):409-420.
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  26. Lahouari Addi (1993). La notion d'autorité politique et l'idéologie étatique. Cahiers Internationaux de Sociologie 94.
    Dans les pays du Tiers Monde, le modèle occidental de l'Etat s'est universalisé sans que l'idéologie étatique ait imprégné l'ensemble des activités sociales. D'où des dysfonctionnements. L'Etat est reconnu par la société dans son rapport avec l'extérieur, mais ne l'est pas à l'intérieur du champ politique.
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  27. Pierre Adler (1993). Commentateurs d'Aristote au Moyen-Age Latin. Bibliographie de la Littérature Secondaire Récente, Compiled by Charles H.Lohr. Graduate Faculty Philosophy Journal 16 (1):290-291.
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  28. Peter Admirand (2012). Chad Meister , Evil: A Guide for the Perplexed . Reviewed By. Philosophy in Review 32 (5):401-403.
  29. P. Adroin, S. Gontarski & L. Pattison (eds.) (2013). Understanding Bergson, Understanding Modernism. Bloomsbury Academic.
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  30. Yavuz Adugit, The Transcendence Of Ethics As The Possibility Of Infinite "Good". Yeditepe'de Felsefe (Philosophy at Yeditepe) 5.
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  31. T. J. Afanasjeva, The Post-Structuralism Philosophy as Postmodernism Culture Reflection.
    The postmodernism merit consists that it doesn't leave from the analysis of this sort of problems, as unworthy attention of the professional philosopher. The human culture isn't reduced only to the certain refined samples which admits any group of people.
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  32. Hicham-Stéphane Afeissa (2007). L'habitant du Monde. Revue Philosophique De Louvain 105 (4):590-625.
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  33. Giorgio Agamben (1995). Moyens Sans Fins Notes Sur la Politique.
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  34. Evandro Agazzi (1999). Límites Éticos Del Quehacer Científico y Tecnológico. Arbor 162 (638):241-263.
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  35. Domingo Fernández Agis (2006). Política tradicional y alternativas biopolíticas. Laguna 18:113-124.
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  36. Túlio Aguiar (2009). Causas e a direção do tempo. Critica.
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  37. Tuomo Aho (2013). Benjamin Hill and Henrik Lagerlund, Eds. , The Philosophy of Francisco Suárez . Reviewed By. Philosophy in Review 33 (1):37-40.
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  38. Kathryn Porter Aichele & Paul Klee (2002). Paul Klee's Pictorial Writing.
  39. Muhammad Aimal (1960). Concept of `Acceptence' in Psychoanalysis. Pakistan Philosophical Journal 3 (3):1.
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  40. Timo Airaksinen (2002). The Philosophy of the Marquis de Sade. Routledge.
    The Marquis de Sade is famous for his forbidden novels like _Justine, Juliette_, and the _120 Days of Sodom_. Yet, despite Sade's immense influence on philosophy and literature, his work remains relatively unknown. His novels are too long, repetitive, and violent. At last in _The Philosophy of the Marquis de Sade_, a distinguished philosopher provides a theoretical reading of Sade. Airaksinen examines Sade's claim that in order to be happy and free we must do evil things. He discusses the motivations (...)
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  41. Icaro Alba (2002). Les mercenaires n'ont pas le temps de grimper dans les manguiers. Cahiers Internationaux de Symbolisme 101:205-214.
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  42. Jaime Rodríguez Alba (2010). Gobernar a base de ética. Cómo contribuye la ética pública a un buen gobierno. A propósito de las obras Ética para corruptos y Ética pública y buen gobierno de Oscar Diego Bautista. Dilemata 4.
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  43. G. Albanese & D. Pietragalla (1999). " In Honorem Regis Edidit". The Writing-Desk of Bartolomeo Facio at the Neapolitan Court of Alfonso the Magnanimous (With an Edition of the'Rerum Gestarum Alfonsi Regis Liber). Rinascimento 39:293.
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  44. Manuel Albendea (1957). O Pensamento Filosófico de Muñoz-Alonso. Revista Portuguesa de Filosofia 13 (4):359 - 381.
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  45. Siegbert Alber (2009). Les droits fondamentaux et les droits de l'homme dans l'Union européenne. Synthesis Philosophica 23 (2):317-332.
    L’auteur part de la distinction générale entre les droits de l’homme, les droits fondamentaux et les droits civiques. Etant donné que cette séparation terminologique n’est pas appliquée dans les traités européens, il note qu’une différenciation stricte entre les droits de l’homme, les droits fondamentaux et les droits civiques n’est pas indispensable, ni cohérente. C’est pourquoi il se tourne vers les valeurs communes en analysant et en évaluant la normalisation législative des droits de l’homme dans l’Union européenne : le Traité sur (...)
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  46. Jeremiah L. Alberg (2015). Mimesis as Scandal: Rousseau and Derrida. Contagion: Journal of Violence, Mimesis, and Culture 22 (1):31-42.
    In the Gospel of Luke, Jesus blesses those who “find no scandal” in him. Whatever the word “scandal” might mean in this beatitude, it cannot simply denote our usual sense of shock at flagrantly bad behavior. The scandal that one takes in Christ is the scandal of the Cross and, as such, it has to do with the crucial issues of evil, violence, and suffering, as well as redemption and salvation. The kind of scandal experienced in different ways by Jean-Jacques (...)
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  47. Coriolano Alberini (1975). Esritos de Etica. Philosophy and Phenomenological Research 35 (3):439-440.
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  48. Paul Alberts, Ronald Bogue, Chris Danta, Paul Haacke, Rainer Nagele, Brian O'Connor, Andrew R. Russ, Peter Schwenger, Kevin W. Sweeney, Dimitris Vardoulakis & Isak Winkel Holm (2013). Philosophy and Kafka. Lexington Books.
    Philosophy and Kafka is a collection of original essays interrogating the relationship of literature and philosophy. The essays either discuss specific philosophical commentaries on Kafka’s work, consider the possible relevance of certain philosophical outlooks for examining Kafka’s writings, or examine Kafka’s writings in terms of a specific philosophical theme, such as communication and subjectivity, language and meaning, knowledge and truth, the human/animal divide, justice, and freedom.
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  49. Alcalá Ramón Román (2004). Lucrecio: la superación de la religión o una ética sin dioses. Convivium 17:179-190.
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  50. RamónRomán Alcalá (2004). Lucrecio: La superación de la religión o una ética sin dioses. Convivium 17:179.
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