Search results for 'Eric Kemp-Benedict' (try it on Scholar)

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  1.  4
    Eric Kemp (1948). The Medieval Idea of Law as Represented by Lucas de Penna. A Study in Fourteenth-Century Legal Scholarship. By Walter Ullmann. Philosophy 23 (85):183-.
  2.  22
    X. V. I. Benedict (2006). Pope Benedict's Speech at the University of Regensburg. The Chesterton Review 32 (3/4):542-550.
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  3.  3
    Gary Kemp (2014). II—Gary Kemp: Hyperintensional Truth Conditions. Aristotelian Society Supplementary Volume 88 (1):57-68.
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  4.  4
    X. V. I. Benedict (2005). Pope Benedict XVI's Inaugural Homily. The Chesterton Review 31 (1/2):182-188.
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  5.  2
    J. Kemp (1971). T. H. Green and the Ethics of Self-Realisation: J. Kemp. Royal Institute of Philosophy Supplement 5:222-240.
    It would be an exaggeration to say that the Victorian age in England was philosophically barren; but it would not be a great exaggeration. By this somewhat uncomplimentary opening, I do not mean to imply that Victorian England contained no competent philosophers at all. Indeed, if one considers thinkers of the second and lower ranks only, their literary productivity was probably greater than those of any previous period in English, or even British, history, even if in sheer numbers they can (...)
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  6.  2
    Constance I. Smith & J. Kemp (1959). Mr. J. Kemp and Æsthetic Judgments. Philosophy 34 (128):47 - 49.
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  7. Hans-Jürgen Benedict (2015). Die Ausgegrenzten: Wie die Gesellschaft sich mit der sozialen Spaltung und Massenarmut abfindet, Kirche und Diakonie das aber nicht dürfenHans-Jürgen Benedict. Zeitschrift Für Evangelische Ethik 59 (1):17-29.
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  8. Søen Holm & Peter Kemp (1971). Festskrift Til Søen Holm På 70-Årsdagen den 4. Marts 1971. Red. Af Peter Kemp. Nyt Nordisk Forlag.
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  9. Assimina Kaniari, Marina Wallace & Martin Kemp (eds.) (2009). Acts of Seeing: Artists, Scientists and the History of the Visual: A Volume Dedicated to Martin Kemp. Artakt & Zidane Press.
     
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  10. E. B. Graves (1957). Papal Decretals Relating to the Diocese of Lincoln in the Twelfth CenturyWalther Holtzmann Eric Waldram Kemp. Speculum 32 (1):174-175.
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  11.  35
    Paul Baer, Tom Athanasiou, Sivan Kartha & Eric Kemp-Benedict (2009). Greenhouse Development Rights: A Proposal for a Fair Global Climate Treaty. Ethics, Place and Environment 12 (3):267-281.
    One of the core debates concerning equity in the response to the threat of anthropogenic climate change is how the responsibility to reduce greenhouse gas emissions should be allocated, or, correspondingly, how the right to emit greenhouse gases should be allocated. Two alternative approaches that have been widely promoted are, first, to assign obligations to the industrialized countries on the basis of both their ability to pay and their responsibility for the majority of prior emissions, or, second, to assign emissions (...)
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  12.  2
    Christopher C. A. Chan, Kenneth McBey & Brenda Scott-Ladd (2011). Ethical Leadership in Modern Employment Relationships: Lessons From St. Benedict. [REVIEW] Journal of Business Ethics 100 (2):221 - 228.
    Business ethics and leadership play an increasingly important role for contemporary organizations as employers and employees search for new ways to cope with ongoing changes in organizational environments. Research attention to date has focused upon how to improve process and structural configurations, while there has been scant attention devoted to an examination of the ethical and leadership perspective. This article breaks new ground by exploring the applicability of the Rule of St. Benedict (RSB) to modern employment relationships. A significant proportion (...)
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  13.  1
    Peter Phillips (2016). The Dialogue of Faith and Cultures: From Paul VI to Benedict XVI. New Blackfriars 98 (1073).
    Vatican II's documents Gaudium et Spes and Ad gentes reveal two interrelated dialogues: a dialogue between Church and other religious traditions, and a more general dialogue between faith and particular societies. The theme takes its cue form Paul VI's first encyclical, Ecclesiam Suam and, in the last fifty years, has flowered into a rich body of teaching expressed in various documents. It became central to the teaching of John Paul II with his passionate concern for the dignity of the human (...)
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  14.  21
    Evanildo Costeski (2011). A questão do sentido em Kant segundo Eric Weil. Trans/Form/Ação 32 (2):91-99.
    Este artigo quer mostrar que Kant descobriu, segundo Eric Weil, o problema do sentido. Entretanto, Eric Weil observa que Kant não encontrou uma linguagem apropriada para falar do sentido. A linguagem de Kant era ainda uma linguagem ontológica. Malgrado isso, Kant conseguiu fechar, na terceira Crítica, o abismo que separava natureza e liberdade.
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  15.  10
    Benedict Hackett, Eric Colledge & Noel Chadwick (1964). William Flete's" De Remediis Contra Temptaciones" in its Latin and English Recensions: The Growth of a Text. Mediaeval Studies 26 (1):210-230.
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  16.  1
    Roman Katsman (2015). Eric Gans’s Thinking on Origin, Culture, and the Jewish Question Vis-À-Vis Hermann Cohen’s Heritage. Journal of Jewish Thought and Philosophy 23 (2):236-255.
    _ Source: _Volume 23, Issue 2, pp 236 - 255 In this article I compare some elements of Eric Gans’s thought with a few aspects of the philosophy of Hermann Cohen—first and foremost, Gans’s concept of the origin and Cohen’s concept of Ursprung—while revealing the deep affinity between these two lines of thinking.
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  17.  1
    Helmut Renders (2013). O coração como atributo hagiográfico de São Benedito do Rosário: hipótese sobre a sua origem e seu modelo subjacente da vida cristã (The heart as hagiographic attribute of Saint Benedict of the Rosary...) - DOI: 10.5752/P.2175-5841.2013v11n29p109. [REVIEW] Horizonte 11 (29):109-132.
    O coração como atributo hagiográfico de São Benedito do Rosário: hipótese sobre a sua origem e seu modelo subjacente da vida cristã The heart as hagiographic attribute of Saint Benedict of the Rosary: hypothesis on its origin and its underpinned understanding of Christian life Neste artigo, investiga-se uma variação incomum dos atributos hagiográficos clássicos de São Benedito: o São Benedito do Rosário com coração. Procura-se explicar tanto a relativa raridade de figuras com esse atributo adicional como a sua existência. Para (...)
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  18.  1
    Rudy Albino Assunção (2012). O Papa precisa do marxismo? Bento XVI e a incompatibilidade entre a fé cristã e a fé marxista (Does Pope need of Marxism? Benedict XVI and the incompatibility between the Christian faith and the Marxist faith). Horizonte 10 (27):1042-1059.
    O marxismo aparece insistentemente na teologia e no magistério de Joseph Ratzinger-Bento XVI como um inimigo permanente ao qual o cristianismo deve se contrapor, sem possibilidades de conciliação entre ambos. Mas qual concepção subjaz essa rejeição tão peremptória, tão decidida? Para alcançarmos a resposta a tal questão, aprofundamos a visão de Joseph Ratzinger a partir de alguns de seus escritos teológicos (anteriores ao pontificado) e, em seguida, nas suas três encíclicas, o ponto alto de seu magistério papal ( Deus caritas (...)
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  19. Eckhart Arnold (2007). Religiöses Bewusstsein und Politische Ordnung - Eine Kritik von Eric Voegelins Bewusstseinsphilosophie. Grin Verlag.
    Eric Voegelin believed that a morally acceptable and in the long run successful political order (which meant for the emigrant Voegelin primarily an order that is resistant to totalitarianism) can only be built on the foundation of a healthy religiosity of the citizens and the political leaders. The question of what a healthy religiosity is was examined by Voegelin by recurring to intellectual history and to the philosophy of consciousness. In my book I offer a detailed criticism Voegelin's philosophy (...)
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  20. Benedict Ashley & Eric Reitan (1997). On William A. Wallace, O.P., The Modeling of Nature. The Thomist 61:625-640.
     
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  21. Peter Emberley & Barry Cooper (eds.) (1993). Faith and Political Philosophy: The Correspondence Between Leo Strauss and Eric Voegelin, 1934-1964. Pennsylvania State University Press.
    Leo Strauss and Eric Voegelin were political theorists of the first rank whose impact on the study of political science in North America has been profound. A study of their writings is one of the most expeditious ways to explore the core of political science; comparing and contrasting the positions both theorists have taken in assessing that core provides a comprehensive appreciation of the main options of the Western tradition. In fifty-three recently discovered letters, Strauss and Voegelin explore the (...)
     
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  22. Friedrich Hügel, Norman Kemp Smith & Lawrence F. Barmann (1981). The Letters of Baron Friedrich von Hügel and Professor Norman Kemp Smith.
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  23. Hans Kelsen (2006). ¿Una Nueva Ciencia de la Política? Réplica a Eric Voegelin, Editado Por Eckhart Arnold. Katz Editores.
    Hans Kelsen's thorough critique of Eric Voegelin's "New Science of Politcs" is - in my oppinion - the best commentary on Voegelin that has been written so far.
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  24. Hans Kelsen (2004). A New Science of Politics? Hans Kelsens Reply to Eric Voegelin’s "New Science of Politics". Ontos Verlag.
    Hans Kelsen's thorough critique of Eric Voegelin's "New Science of Politcs" is - in my oppinion - the best commentary on Voegelin that has been written so far.
     
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  25. Kenneth Keulman (1990). The Balance of Consciousness: Eric Voegelin's Political Theory. Pennsylvania State University Press.
    Consciousness is at once the most obvious and mysterious feature of the human mind. Kenneth Keulman seeks a better understanding of its many dimensions through interpretations of the ideas of the twentieth-century philosopher Eric Voegelin, who viewed the complexity of modern consciousness as the result of a distinctive form of evolution combining genetic change with cultural history. Voegelin's unique contribution to political theory, Keulman shows, comes from his development of an approach to history rooted in a study of the (...)
     
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  26. Peter Phillips (2016). The Dialogue of Faith and Cultures: From Paul VI to Benedict XVI. New Blackfriars 97 (1072).
    Vatican II's documents Gaudium et Spes and Ad gentes reveal two interrelated dialogues: a dialogue between Church and other religious traditions, and a more general dialogue between faith and particular societies. The theme takes its cue form Paul VI's first encyclical, Ecclesiam Suam and, in the last fifty years, has flowered into a rich body of teaching expressed in various documents. It became central to the teaching of John Paul II with his passionate concern for the dignity of the human (...)
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  27. Eric Weil & Jean Quillien (1987). Eric Weil L'avenir de la Philosophie. Violence Et Langage. Huit Études Sur Eric Weil.
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  28.  72
    Shriniwas Hemade (2015). तत्त्वज्ञानातील जागल्या... Eric Schwitzgebel : The Whistle Blower in Philosophy. Daily Loksatta:page 6.
    फेसबुक आणि ब्लॉगच्या जमान्यात तत्त्वज्ञानाची चर्चा केवळ पुस्तकांपुरती किंवा विद्यापीठीय चर्चासत्रांपुरती मर्यादित राहू नये, असे मानणारा एक चळवळय़ा प्राध्यापक, पुस्तकांच्या मानीव वर्चस्वामुळे तत्त्वज्ञान क्षेत्राचे काय नुकसान झाले, याबद्दलही बोलतो आहे आणि ही चर्चा पुस्तकांच्या बाहेरही झाली पाहिजे.. ती लोकाभिमुख झाली पाहिजे, असे सांगतो आहे..
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  29.  5
    Cardoso Simões Mauro (2010). O Pensamento Político de Éric Weil. Enfoques 22 (2):79-84.
    My purpose is to analyze the peculiar thinking of Weil, according to the categories of reasoning, as a choice to avoid violence. In his definition of man, Weil recovers the notion of realization, with which man is redefined in terms of what he must be and not merely for what he is. There-to, man is ..
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  30. Sebastian Watzl & Wayne Wu (2012). Perplexities of Consciousness, by Eric Schwitzgebel. [REVIEW] Mind 121 (482):524-529.
  31.  55
    Richard Heck (2002). Meaning and Truth-Conditions: A Reply to Kemp. Philosophical Quarterly 52 (206):82–87.
    In his 'Meaning and Truth-Conditions', Gary Kemp offers a reconstruction of Frege's infamous 'regress argument' which purports to rely only upon the premises that the meaning of a sentence is its truth-condition and that each sentence expresses a unique proposition. If cogent, the argument would show that only someone who accepts a form of semantic holism can use the notion of truth to explain that of meaning. I respond that Kemp relies heavily upon what he himself styles 'a literal, rather (...)
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  32. E. J. Lowe (2009). What Are We? A Study in Personal Ontology • by Eric T. Olson. Analysis 69 (2):388-390.
    In the Second Meditation, Descartes famously asks at one point, ‘But what then am I?’ – to which his immediate answer is ‘A thing that thinks.’ It is this question, or rather the plural version of it, that Eric Olson examines in this excellent book. He thinks that it is – today, at least – a rather neglected question. He points out that it is wrong to confuse the question with the much more frequently examined question of what personal (...)
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  33.  31
    Pope Benedict Xvi (2012). Address of Pope Benedict XVI to the German Parliament. The Chesterton Review 37 (3/4):616-622.
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  34.  10
    Samuel Tilden (2010). Incarceration, Restitution, and Lifetime Debarment: Legal Consequences of Scientific Misconduct in the Eric Poehlman Case. Science and Engineering Ethics 16 (4):737-741.
    Following its determination of a finding of scientific misconduct the Office of Research Integrity (ORI) will seek redress for any injury sustained. Several remedies both administrative and statutory may be available depending on the strength of the evidentiary findings of the misconduct investigation. Pursuant to federal regulations administrative remedies are primarily remedial in nature and designed to protect the integrity of the affected research program, whereas statutory remedies including civil fines and criminal penalties are designed to deter and punish wrongdoers. (...)
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  35.  29
    Eric Gill (1991). Eric Gill's Review of Chesterton's. The Chesterton Review 17 (1):119-122.
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  36.  9
    Márta Fehér (2007). Saving the Strong Programme: A Critique of Stephen Kemp's Recent Paper. Studies in History and Philosophy of Science Part A 38 (1):235-240.
    In this paper I intend to discuss some of the views put forward by Stephen Kemp in his recent critique of the Strong Program . In particular I will try to defend David Bloor’s SSK against the charge of weak idealism brought up by Stephen Kemp in his paper. The widely held accusation, namely, according to which the social constructionist approach to scientific knowledge is strongly idealist, is already rejected by Kemp himself. He argues, however that Bloor’s attempts to divert (...)
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  37.  1
    Torjus Midtgarden (2016). Rawls, Dewey, and Constructivism: On the Epistemology of Justice by Eric Thomas Weber. Transactions of the Charles S. Peirce Society 52 (3):476-480.
    In Rawls, Dewey and Constructivism Eric Thomas Weber focuses on the epistemological basis of John Rawls’ political philosophy and discusses such basis through two different lenses. Firstly, relying on Tom Rockmore’s recent interpretation of Kant, Weber qualifies Rawls’ work against the background of Kant’s epistemology and its tensions between constructivism and representationalism. While the term “constructivism” here applies broadly to epistemological positions holding ‘the objects of knowledge to be affected or conditioned by the knower’, “representationalism” covers any epistemological approach (...)
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  38.  58
    Eric Schliesser (2011). Spinoza on the Politics of PhilosophicalUnderstanding Susan James and Eric Schliesser Angels and Philosophers: With a New Interpretation of Spinoza's Common Notions. Proceedings of the Aristotelian Society 111 (3pt3):497-518.
    In this paper I offer three main challenges to James (2011). All three turn on the nature of philosophy and secure knowledge in Spinoza. First, I criticize James's account of the epistemic role that experience plays in securing adequate ideas for Spinoza. In doing so I criticize her treatment of what is known as the ‘conatus doctrine’ in Spinoza in order to challenge her picture of the relationship between true religion and philosophy. Second, this leads me into a criticism of (...)
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  39. Michael Franz, Stephen A. McKnight, Michael P. Morrissey, William Petropulos, Geoffrey L. Price, John J. Ranieri & William M. Thompson (1998). The Politics of the Soul: Eric Voegelin on Religious Experience. Rowman & Littlefield Publishers.
    The Politics of the Soul: Eric Voegelin on Religious Experience includes eight essays examining one of the most profound studies of religious experience to appear in the last century: that of the political philosopher Eric Voegelin. Voegelin is increasingly recognized as a political theorist of exceptional scope and erudition and the most important philosopher of his time since Toynbee, and his treatment of religious experience is a crucial part of his overall analysis of existence and history. This collection (...)
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  40.  18
    Wayne Cristaudo (2013). Diagnosis and Salvation Revolution, History and Augustine in Rosenstock-Huessy and Eric Voegelin. Thesis Eleven 116 (1):40-52.
    Eric Voegelin and Eugen Rosenstock-Huessy provide an interesting and important contrast in their Augustinian diagnoses of modernity and the role of revolution and faith in salvation in history. For Eric Voegelin the desolation of modern humanity springs from its unreal elevation of the self – its Gnostic inheritance – and its immanentization of God and the eschaton into history and progress. In keeping with this is the moderns’ failure to appreciate that the symbolic order required for a fulfilling (...)
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  41.  23
    Brian Lucas (2011). Pope Benedict XVI and the Sexual Abuse Crisis - Working for Reform and Renewal [Book Review]. The Australasian Catholic Record 88 (3):381.
    Lucas, Brian Review(s) of: Pope benedict XVI and the sexual abuse crisis - working for reform and renewal, Gregory Erlandson and Matthew Bunson, (Huntington, Indiana: Our Sunday Visitor Publishing Division, 2010), pb, pp.207.
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  42.  1
    Predrag Cicovacki (forthcoming). Expanding the Horizon, Reawakening the Heart: Reply to Eric Chelstrom. Axiomathes:1-8.
    This paper is a reply to Eric Chelstrom’s “Criticism of Cicovacki’s The Analysis of Wonder.” Chelstrom mostly critiques my reconstruction of the role of love and personality in Hartmann’s philosophy. I offer a defense of my interpretation by illuminating how Hartmann’s philosophical project differs from that of Kant. Although Hartmann does not sufficiently develop either his conception of love or his understanding of personality, I argue that both conceptions could be further elaborated and that they could serve as the (...)
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  43.  30
    Sue Barker (2013). The Road to Eternal Life: Reflections on the Prologue of Benedict's Rule [Book Review]. The Australasian Catholic Record 90 (1):122.
    Barker, Sue Review(s) of: The road to eternal life: Reflections on the prologue of Benedict's rule, by Michael Casey OCSO, (Mulgrave VIC: John Garratt Publishing, 2011), pp.182, $29.95.
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  44.  20
    Giuseppe Ballacci (2008). Giambattista Vico y Eric Voegelin: fundamentos y lenguaje simbólico. Utopía y Praxis Latinoamericana 13 (43):119-134.
    En este artículo se propone una lectura de las obras de Giambattista Vico y Eric Voegelin, cuyo objetivo es evidenciar importantes puntos de contacto entre ellas, en particular en lo que se refiere a su acercamiento al tema del fundacionalismo. Para ambos autores la trascendencia del significado últ..
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  45.  33
    Jeff Mitchell (2012). On a Common Misconception of Ruth Benedict's Relativism. Teaching Philosophy 35 (1):29-40.
    In philosophy textbooks for undergraduates the cultural anthropologist Ruth Benedict is often cited as a proponent of moral relativism, and her writings are not infrequently excerpted to illustrate the view that the individual’s moral values are culturally determined. Because Benedict established that significant differences can exist in the underlying cultural patterns of different societies, her work is commonly construed as providing evidence for the arbitrary and non-rational basis of morals. The author of the present essay argues that this popular reading (...)
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  46.  14
    Bernat Torres Morales & Josep Monserrat Molas (2011). Platón en la relación intelectual de Eric Voegelin y Leo Strauss. Anales Del Seminario de Historia de la Filosofía 28:275-302.
    This essay examines the relationship between Eric Voegelin and Leo Strauss in order to show the central themes necessary to elucidate their philosophical positions. The essay reveals the centrality of the figure of Plato as a point of departure to understand the agreement and the disagreement concerning fundamental questions (such as the way of reading ancient texts, the importance of the historical perspective or the importance of the study of the past in order to orient the modern science) which (...)
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  47.  10
    John M. Ramsey (2014). "What Is This Thing Called Philosophy of Language?," by Gary Kemp. [REVIEW] Teaching Philosophy 37 (2):280-284.
    Reviews Gary Kemp's "What Is This Thing Called Philosophy?
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  48.  17
    W. R. Bowen (2012). Ethics and the Engineer: Professional Codes and the Rule of St. Benedict. Studies in Christian Ethics 25 (3):277-294.
    Engineers make an enormous contribution to promoting the wellbeing of individuals and the communities in which they live, but engineering may also give rise to adverse consequences. Engineering therefore requires ethical awareness, and professional engineers often use ethical codes to guide their actions. The content of the Royal Academy of Engineering’s authoritative Statement of Ethical Principles is discussed and compared to the paradigmatic Rule of St Benedict. This leads to suggestions for the development of an enriched code for engineering that (...)
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  49.  9
    L. M. De Rijk (1969). Een Kritische Reflectie Op Het Verschijnsel Politiek: N.A.V. Eric Weil's Wijsbegeerte der Politiek. Tijdschrift Voor Filosofie 31 (1):60 - 79.
    Le but de cet article est une critique de la philosophie politique de M. Eric Weil. Par opposition à M. Weil, l'auteur définit la „politique" ici comme l'art du réalisable, à préciser comme : l'art d'arriver à court terme à une organisation de la société qu'on estime meilleure, et cela en employant tous les moyens permis. L'homme politique n'est pas, ainsi que l'affirme M. Weil, un „saint de Vtmiversel”, qui, en ce qui concerne l'emploi de la violence, se trouve (...)
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  50.  16
    Benedict Xvi (2005). Pope Benedict XVI's Inaugural Homily. The Chesterton Review 31 (1/2):182-188.
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