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Daniel J. Cook [30]Daniel Joseph Cook [1]
  1.  91
    Leibniz and Millenarianism.Lloyd Strickland & Daniel J. Cook - 2011 - In F. Beiderbeck & S. Waldhoff (eds.), Pluralität der Perspektiven und Einheit der Wahrheit im Werk von G. W. Leibniz. Berlin: De Gruyter. pp. 77-90.
  2. Writings on China.Gottfried Wilhelm Leibniz, Daniel J. Cook & Henry Rosemont - 1994
     
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  3.  21
    Leibniz on Creation: A Contribution to His Philosophical Theology.Daniel J. Cook - 2008 - In Marcelo Dascal (ed.), Leibniz: What Kind of Rationalist? Springer. pp. 449--460.
  4. Hegel, Marx and Wittgenstein.Daniel J. Cook - 1984 - Philosophy and Social Criticism 10 (2):49-74.
  5.  9
    Philosophy and the Absolute: The Modes of Hegel’s Speculation. [REVIEW]Daniel J. Cook - 1987 - Idealistic Studies 17 (3):281-284.
    It is McRae’s “position that the link between absolute knowing, and the system proper [in Hegel], cannot be understood aside from the act of presentation itself”. In a word, “absolute knowing is nothing but the presentation of the system itself”. This ongoing activity of presentation occurs in the theater of language, there being different speculative levels as well as particular “regional” languages, each in its own way capturing, in its “thick immediacy,” some stage of this process. Expressed another way, “the (...)
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  6.  25
    Language in the Philosophy of Hegel.Daniel J. Cook - 1973 - The Hague: Mouton.
  7.  14
    Marx's Critique of Philosophical Language.Daniel J. Cook - 1982 - Philosophy and Phenomenological Research 42 (4):530-554.
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  8.  65
    Was Wittgenstein Influenced by Hegel?Daniel J. Cook - 1984 - The Owl of Minerva 16 (1):102-107.
    Recently, several commentators have highlighted certain affinities between Wittgenstein and the Hegelian tradition. In this brief essay, I wish to argue that whatever compatibilities or similarities one claims to find between the Hegelian tradition and Wittgenstein’s own thought, it is virtually certain that he was not positively influenced by Hegel as some have claimed.
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  9.  14
    The Pre-Established Harmony Between Leibniz and Chinese Thought.Daniel J. Cook - 1981 - Journal of the History of Ideas 42 (2):253.
  10.  81
    Leibniz on 'Prophets', Prophecy, and Revelation.Daniel J. Cook - 2009 - Religious Studies 45 (3):269-287.
    During Leibniz's lifetime, interest in the interpretation of the Bible and biblical prophecy became central to the theological and political concerns of Protestant Europe. Leibniz's treatment of this phenomenon will be examined in the light of his views on the nature of revelation and its role in his defence of Christianity. It will be argued that Leibniz's defence of the miracle of revelation (and its vehicle, biblical prophecy) – unlike his arguments on behalf of the core Christian mysteries of the (...)
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  11.  8
    Mystical Experience.Daniel J. Cook - 1975 - Philosophy East and West 25 (3):369-370.
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  12.  44
    Language and Perception in Hegel and Wittgenstein.Daniel J. Cook - 1982 - The Owl of Minerva 14 (2):2-5.
    This book is one of a growing number on the Anglo-American scene devoted to attacking the empiricist or foundational model of knowledge. Those sympathetic to the Hegelian tradition should welcome such a change in the prevailing Zeitgeist. In this spirit, several writers have compared or connected Hegel and Marx to the language philosophy of the “later” Wittgenstein. Inspired in part by an article of Charles Taylor, David Lamb undertakes to elaborate upon “the considerable convergence of the later Wittgenstein, as commonly (...)
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  13.  37
    Language and Consciousness in Hegel's Jena Writings.Daniel J. Cook - 1972 - Journal of the History of Philosophy 10 (2):197-211.
  14.  15
    Philosophy and the Absolute: The Modes of Hegel’s Speculation. [REVIEW]Daniel J. Cook - 1987 - Idealistic Studies 17 (3):281-283.
    It is McRae’s “position that the link between absolute knowing, and the system proper [in Hegel], cannot be understood aside from the act of presentation itself”. In a word, “absolute knowing is nothing but the presentation of the system itself”. This ongoing activity of presentation occurs in the theater of language, there being different speculative levels as well as particular “regional” languages, each in its own way capturing, in its “thick immediacy,” some stage of this process. Expressed another way, “the (...)
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  15.  4
    Comment.Daniel J. Cook - 1987 - Proceedings of the Hegel Society of America 8:89-93.
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  16.  21
    James's "Ether Mysticism" and Hegel.Daniel J. Cook - 1977 - Journal of the History of Philosophy 15 (3):309-319.
  17. Gottfried Wilhelm Leibniz. Writings on China.Daniel J. Cook & Henry Rosemont - 1996 - Studia Leibnitiana 28 (2):226-228.
     
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  18.  17
    Leibniz on ‘Prophets’, Prophecy, and Revelation: DANIEL J. COOK.Daniel J. Cook - 2009 - Religious Studies 45 (3):269-287.
    During Leibniz's lifetime, interest in the interpretation of the Bible and biblical prophecy became central to the theological and political concerns of Protestant Europe. Leibniz's treatment of this phenomenon will be examined in the light of his views on the nature of revelation and its role in his defence of Christianity. It will be argued that Leibniz's defence of the miracle of revelation – unlike his arguments on behalf of the core Christian mysteries of the Trinity and Incarnation – is (...)
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  19.  16
    Response to Haun Saussy's Review of "Writings on China". [REVIEW]Daniel J. Cook & Henry Rosemont - 1997 - Philosophy East and West 47 (2):271 - 272.
  20.  8
    Leibniz and "Orientalism".Daniel J. Cook - 2008 - Studia Leibnitiana 40 (2):168 - 190.
    Während viel über Leibniz und China geschrieben wurde, fand seine Beschäftigung mit dem anderen "Orient" — dem Nahen Osten — wenig Beachtung. Mein Beitrag widmet sich daher Leibniz' Haltung gegenüber dem Islam und dessen Anhängern. Abgesehen von der osmanischen Bedrohung für Zentral-Europa, die zur Zeit seiner mittleren Schaffensperiode im Abnehmen begriffen war, wird der Islam von Leibniz in erster Linie als theologisches System behandelt. Leibniz äußerte sich zu den ihm zur Verfügung stehenden islamischen und arabischen Quellen und zeigte ein wachsendes (...)
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  21.  2
    Liebniz and Hegel on Language.Daniel J. Cook - 1974 - Proceedings of the Hegel Society of America 3:95-108.
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  22.  3
    Leibniz, China, and the Problem of Pagan Wisdom.Daniel J. Cook - 2015 - Philosophy East and West 65 (3):936-947.
  23.  3
    Book Review. [REVIEW]Daniel J. Cook - 1985 - Philosophia 15 (3):339-343.
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  24.  2
    Discourse on the Natural Theology of the Chinese.Henry Rosemont & Daniel J. Cook - 1982 - Philosophy East and West 32 (1):105-107.
  25. Den «anderen» Leibniz verstehen.Daniel J. Cook - 1992 - Studia Leibnitiana 24 (1):59-72.
    Bertrand Russell says of Leibniz that "the best parts of his philosophy are the most abstract and the worst those which most nearly concern human life". Many have agreed with Russell's comments and the treatment of Leibniz by most Anglo-American philosophers in particular during this century is a testimony to his sentiments. Even sympathetic commentators have been dismissive or apologetic of those aspects of Leibniz's thought that "concern human life". My purpose here is not to dear Leibniz of any and (...)
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  26. Leibniz: Biblical Historian and Exegete.Daniel J. Cook - 1990 - In I. Marchlewitz & A. Heinekamp (eds.), Leibniz’ Auseinandersetzung mit Vorgängern und Zeitgenossen. Stuttgart: Franz Steiner Verlag.
     
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  27. Language in the Philosophy of Hegel.Daniel J. Cook - 1973 - De Gruyter.
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  28. Leibniz Und Das Judentum.Daniel J. Cook, Rudolph Hartmut & Christoph Schulte (eds.) - 2008 - Steiner.
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  29. Leibniz Und Das Judentum.Daniel J. Cook, H. Rudolph & C. Schulte (eds.) - 2008 - Franz Steiner Verlag.
     
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  30. Understanding the Other Leibniz.Daniel J. Cook - 1992 - Philosophical Forum 23 (3):198-212.
     
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