24 found
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  1.  39
    Stimmung: From Mood to Atmosphere.Angelika Krebs - 2017 - Philosophia 45 (4):1419-1436.
    Unlike human beings, landscapes, cities and buildings cannot feel anything in the literal sense. They do not have nervous systems. Nevertheless, we attribute “Stimmungen” such as peacefulness and melancholy to them. On what basis? With what right? And why does it matter anyway? This paper attempts an answer to this bunch of questions. The first section clarifies the concept of “Stimmung,” by distinguishing its three major meanings, namely harmony, mood and atmosphere. Section two discusses various models of how “Stimmung” is (...)
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  2.  77
    Ethics of Nature: A Map.Angelika Krebs - 1999 - W. De Gruyter.
    Krebs (philosophy, U. of Frankfurt, Germany) provides a systematic study of whether nature has intrinsic value or is only valuable for human beings, with an ...
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  3. "vater Und Mutter Stehen An Der Leiche Eines Geliebten Kindes": Max Scheler uber das Miteinanderfuhlen.Angelika Krebs - 2010 - Allgemeine Zeitschrift für Philosophie 35 (1):9-44.
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  4.  11
    Warum Gerechtigkeit nicht als Gleichheit zu begreifen ist.Angelika Krebs - 2003 - Deutsche Zeitschrift für Philosophie 51 (2):235.
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  5.  18
    Why Mothers Should Be Fed. Eine Kritik an Van Parijs.Angelika Krebs - 2000 - Analyse & Kritik 22 (2):155-78.
    This paper reconstructs Van Parijs' core argument for an unconditional basic income and presents three objections against it. The first and most theoretical objection attacks the egalitarian basis of Van Parijs' argument and suggests an alternative, humanitarian theory of justice. The second and third more concrete objections accuse Van Parijs of selling-out the right to work as well as the right to recognition of work, for example of family work. The conclusion drawn from these three objections, however, is not that (...)
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  6.  6
    Würde statt Gleichheit.Angelika Krebs - 1999 - Deutsche Zeitschrift für Philosophie 47 (2).
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  7. Philosophy of Emotion.Aaron Ben Ze'ev & Angelika Krebs (eds.) - 2017 - Routledge.
    Emotions punctuate almost all significant events in our lives, but their nature, causes, and consequences are among the least well understood aspects of human experience. It is easier to express emotions than to describe them and even harder to analyse and explain them. Despite their apparent familiarity, emotions are an extremely subtle and complex topic. Unfortunately, the topic was neglected by philosophers and scientists in the past. In recent decades, however, interest in the emotions has grown considerably among scholars and (...)
     
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  8.  8
    The Unique Role of the Agent Within the Romantic Group.Aaron Ben-Ze'ev & Angelika Krebs - 2016 - Behavioral and Brain Sciences 39.
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  9.  6
    Auf den Lippen der anderen leben. Uber: Avishai Margalit: The Ethics of Memory.Angelika Krebs - 2004 - Deutsche Zeitschrift für Philosophie 52 (4):652.
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  10.  4
    Arbeit und Anerkennung. Der institutionelle Arbeitsbegriff.Angelika Krebs - 2001 - Deutsche Zeitschrift für Philosophie 49 (5):689-708.
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  11.  22
    Discourse Ethics and Nature.Angelika Krebs - 1997 - Environmental Values 6 (3):269-279.
    The question this paper examines is whether or not discourse ethics is an environmentally attractive moral theory. The answer reached is: no. For firstly, nature has nothing to gain from the discourse ethical shift from monological moral reflection to discourse, as nature cannot partake in discourse. And secondly, nature has no socio-personal integrity, which, according to discourse ethics, it is the function of morality to protect. Discourse ethics is a thoroughly anthropocentric moral theory.
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  12.  4
    Eine feministische Stellungnahme zu Kambartels „Arbeit und Praxis”.Angelika Krebs - 1993 - Deutsche Zeitschrift für Philosophie 41 (2):251-256.
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  13. Gleichheit Ohne Grenzen? Die Kosmopolitische Überforderung.Angelika Krebs - 2005 - Studia Philosophica 64:11-22.
    This paper contrasts two theoretical approaches to global justice: first, egalitarianism which aims at equal life chances for everyone and second, nonegalitarian humanism which ‹only› aims at decent living conditions for all . The paper puts forward a double critique of egalitarianism. The first in principle objection against egalitarianism is that it confuses the uncontroversial claim that justice must be universal with the controversial claim that justice must aim at relational equality. With Nietzsche, the wish to level life chances can (...)
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  14.  21
    Haben wir moralische Pflichten gegenüber Tieren?: Das pathozentrische Argument in der Naturethik.Angelika Krebs - 1993 - Deutsche Zeitschrift für Philosophie 41 (6):995-1008.
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  15.  3
    Lieben: Schenken, Tauschen oder Teilen? Eine Kritik an Elizabeth Andersons Theorie des „Gift Exchange".Angelika Krebs - 1999 - Deutsche Zeitschrift für Philosophie 47 (6):967-986.
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  16.  4
    La ética feminista. Una crítica de la racionalidad discursiva.Angelika Krebs - 1994 - Areté. Revista de Filosofía 6 (2):253-272.
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  17.  24
    Moral und Gemeinschaft. Eine Kritik an Tugendhat.Angelika Krebs - 1997 - Zeitschrift für Philosophische Forschung 51 (1):93 - 102.
    In seinen Vorlesungen über Ethik tritt Ernst Tugendhat u.a. dafür ein, daß sich das moralische "alle" auf alle kooperationsfähigen Wesen bezieht. Hätte Tugendhat recht, gehörten z.B. Tiere und Foeten nicht zum moralischen Universum. Wer ihnen Leid zufügte, täte ihnen kein Unrecht.Die These dieses Artikels ist, daß Tugendhat in dieser Sache fehlgeht. Das moralische "alle" bezieht sich auf alle leidensfähigen und nicht nur auf alle kooperationsfähigen Wesen. Der Artikel sucht den Fehler in Tugendhats Argumentation, findet ihn in einem doppeldeutigen Gebrauch des (...)
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  18.  25
    No como el ganado, por pastar en el mismo lugar. Amistad y amor en Aristóteles y Hugh LaFollete.Angelika Krebs - 1999 - Areté. Revista de Filosofía 11 (1):507-529.
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  19.  24
    Nicht wie das Vieh, das auf derselben Wiese weidet. Freundschaft und Liebe bei Aristoteles und Hugh La Follette.Angelika Krebs - 1999 - Areté. Revista de Filosofía 11 (1):483-506.
    Should justice rule in close personal relationships, for example in the giving and taking between the sexes? Orare these relationships beyond justice? This paper defends the feminist call for justice (even) in close personal relationships against a common objection raised, among others, by Hugh LaFollette in 1996. According to this objection the call for justice undermines love; it tums close personal relationships into self-interested exchange relationships.
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  20.  2
    On Natural Resonance.Angelika Krebs - 2017 - In Anja Weiberg & Stefan Majetschak (eds.), Aesthetics Today: Contemporary Approaches to the Aesthetics of Nature and of Arts. Proceedings of the 39th International Wittgenstein Symposium in Kirchberg. De Gruyter. pp. 3-20.
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  21.  12
    Preface to the Meaning of Moods.Angelika Krebs & Aaron Ben-Ze’ev - 2017 - Philosophia 45 (4):1395-1397.
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  22. Roger Scruton: Beauty, Oxford/New York: Oxford University Press 2009, 176 S.Angelika Krebs - 2011 - Zeitschrift für Ästhetik Und Allgemeine Kunstwissenschaft 56 (1):151-154.
     
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  23. Ética feminista: uma crítica à racionalidade do discurso.Angelika Krebs - 1999 - O Que Nos Faz Pensar:119-136.
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  24.  20
    „Wie ein Bogenstrich, der aus zwei Saiten eine Stimme zieht“. Eine dialogische Philosophie der Liebe.Angelika Krebs - 2009 - Deutsche Zeitschrift für Philosophie 57 (5):729-743.
    Love, says Martin Buber, is not about each partner having the other as his or her object, love is between the partners. It is dialogical. Lovers share what is important in their emotional and practical lives. Love is neither fusion nor care. For fusion suppresses autonomy. And care demands both too much and too little.
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