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  1.  22
    The Religious Dimension in Hegel's Thought.Emil L. Fackenheim - 1967 - University of Chicago Press.
  2. To Mend the World: Foundations of Future Jewish Thought.Emil L. Fackenheim - 1982 - Schocken Books.
     
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  3.  12
    Hegel. A Re–Examination.Emil L. Fackenheim - 1960 - Philosophical Review 69 (4):544.
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  4. God's Presence in History: Jewish Affirmations and Philosophical Reflections.Emil L. Fackenheim - 1970 - J. Aronson.
     
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  5.  45
    To Mend the World: Foundations of Post-Holocaust Jewish Thought.Emil L. Fackenheim - 1994 - Indiana Univ. Press.
    " -- Franklin H. Littell In To Mend the World Emil L. Fackenheim points the way to Judaism's renewal in a world and an age in which all of our notions -- about ...
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  6. Hermann Cohen, After Fifty Years.Emil L. Fackenheim - 1969 - Leo Baeck Institute.
     
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  7. Metaphysics and Historicity.Emil L. Fackenheim - 1961 - Milwaukee, Marquette University Press.
     
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  8.  77
    Kant's Concept of History.Emil L. Fackenheim - 1956 - Kant-Studien 48 (1-4):381-398.
  9. A Treatise on Love by Ibn Sina. Translated.Emil L. Fackenheim - 1945 - Mediaeval Studies 7 (1):208-228.
  10.  53
    The Holocaust and Philosophy.Emil L. Fackenheim - 1985 - Journal of Philosophy 82 (10):505-514.
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  11.  8
    The Holocaust and Philosophy.Emil L. Fackenheim - 1985 - Journal of Philosophy 82 (10):505.
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  12.  12
    The Politics of Aristotle.Emil L. Fackenheim - 1947 - Review of Metaphysics 1 (1):93-108.
    There is, of course, a very obvious sense in which the historical study of a work such as the Politics can be of philosophical significance. "The wisdom of Aristotle grows on the mind as one ponders upon it", in the sense that many of his thoughts and observations may be immediately assimilated to political situations and types of political thinking which are wholly different. But to stop there would be inadequate from the viewpoint of both the historian and the philosopher. (...)
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  13.  39
    Demythologizing and Remythologizing in Jewish Experience.Emil L. Fackenheim - 1971 - Proceedings of the American Catholic Philosophical Association 45:16-27.
  14.  2
    Demythologizing and Remythologizing in Jewish Experience: Reflections Inspired by Hegel’s Philosophy.Emil L. Fackenheim - 1971 - Proceedings of the American Catholic Philosophical Association 45:16-27.
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  15. Encounters Between Judaism and Modern Philosophy: A Preface to Future Jewish Thought.Emil L. Fackenheim - 1973 - Schocken Books.
     
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  16. Encounters Between Judaism and Modern Philosophy.Emil L. Fackenheim - 1973 - New York: Basic Books.
     
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  17.  9
    Hegel: Denkgeschichte Eines Lebendigen.Emil L. Fackenheim & Gustav Emil Muller - 1962 - Philosophical Review 71 (2):258.
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  18. Jewish Philosophy and the Academy.Emil L. Fackenheim & Raphael Jospe - 1996
     
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  19.  13
    Myth and Philosophy.Emil L. Fackenheim - 1971 - Proceedings of the American Catholic Philosophical Association 45:16-27.
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  20. Metaphysics, Historicity and Historicism.Emil L. Fackenheim - 1965 - Pacific Philosophical Quarterly 46 (1):45.
     
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  21.  21
    On the Actuality of the Rational and the Rationality of the Actual.Emil L. Fackenheim - 1970 - Review of Metaphysics 23 (4):690 - 698.
    IN THE PREFACE to his Philosophy of Right Hegel writes: "Was vernünftig ist, das ist wirklich; und was wirklich ist, das ist vernünftig"--"What is rational is actual, and what is actual is rational." In paragraph 6 of the third edition of his Encyclopedia of Philosophical Sciences he repeats this statement verbatim, calling it "simple." Few interpreters, however, have ever found it so. Even friendly critics are baffled; hostile ones dismiss it as either scandalous or senseless. Two centuries after Hegel's birth (...)
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  22.  19
    Philo.Emil L. Fackenheim - 1947 - Review of Metaphysics 1 (2):89-106.
  23. "Substance" and "Perseity" in Medieval Arabic Philosophy with Introductory Chapters on Aristotle, Plotinus and Proclus. --.Emil L. Fackenheim - 1945
     
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  24.  17
    Schellings Begriff der positiven Philosophie.Emil L. Fackenheim - 1954 - Zeitschrift für Philosophische Forschung 8 (3):321 - 335.
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  25.  24
    Schelling's Conception of Positive Philosophy.Emil L. Fackenheim - 1954 - Review of Metaphysics 7 (4):563 - 582.
    This appraisal became conventional opinion, and has remained conventional opinion until this day. In practically any history of philosophy which bothers with Schelling at all one can find this threefold condemnation of his work: that it consists of a number of more or less disconnected systems; that none of these is properly worked out; and that from 1804 on, they get worse and worse. As a result of this opinion, few historians have been interested in Schelling. When in 1944 air (...)
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  26.  20
    Schelling's Philosophy of the Literary Arts.Emil L. Fackenheim - 1954 - Philosophical Quarterly 4 (17):310-326.
  27.  25
    The Conception of Substance in the Philosophy of the Ikwan as-Sefa'(Brethren of Purity).Emil L. Fackenheim - 1943 - Mediaeval Studies 5 (1):115-122.
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  28. The Jewish Bible After the Holocaust: A Rereading.Emil L. Fackenheim - 1990
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  29. To Mend the World: Foundations of Future Jewish Thought.Emil L. Fackenheim - 1986 - International Journal for Philosophy of Religion 20 (1):64-64.
     
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  30.  7
    The Nazi Holocaust as a Persisting Trauma for the Non-Jewish MindHitler: Legend, Myth and Reality.The Order of Death's Head.Emil L. Fackenheim, W. Maser & H. Hohne - 1975 - Journal of the History of Ideas 36 (2):369.
  31. Would Hegel Today Be a Hegelian?Emil L. Fackenheim - 1970 - Dialogue 9 (2):222.
  32.  23
    Metaphysics and Historicity, the Aquinas Lecture.Sidney Hook & Emil L. Fackenheim - 1964 - History and Theory 3 (3):389.
  33.  7
    Philo: Foundations of Religious Philosophy in Judaism, Christianity, and Islam. [REVIEW]Emil L. Fackenheim - 1947 - Review of Metaphysics 1 (2).
    Recent research has neglected Philo's philosophy. Philo is an enigma to scholars, not primarily because his ideas grow from the "Hellenistic mixing bowl of Alexandria," nor even because of the difficult literary form of his writings, but because of the ambiguity of his position as a whole. Is he a philosopher, a mystic, a Pharisee? Where does the real Philo speak, and what is a Nebenstroemung? In answer to these questions, most recent scholars hold either that his philosophy is not (...)
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