Results for 'Franz-Emmanuel Sch��rch'

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  1.  7
    L'être, l'étant, le néant.Franz-Emmanuel Schürch - 2008 - Revue de Métaphysique et de Morale 59 (3):379-401.
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  2.  7
    Le sens de la négativité dans l'ἀλήθεια.Franz-Emmanuel Schürch - 2008 - Revue Philosophique De Louvain 106 (2):304-329.
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  3. Le sens de la négativité dans l'áληθεia: Heidegger et les deux voiles.Franz-Emmanuel Schurch - 2008 - Revue Philosophique De Louvain 106 (2):304-329.
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  4.  29
    Zeit des Handelns und Möglichkeit der Verwandlung.Franz-Emmanuel Schürch - 2002 - Symposium 6 (1):96-98.
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  5.  30
    Heidegger et la destruction du scepticisme.Franz-Emmanuel Schürch - 2007 - Dialogue 46 (4):683-708.
    RÉSUMÉ: Cet article analyse le traitement du problème du scepticisme qui est mené au §43 d’Être et temps afin de proposer une nouvelle interprétation de la position philosophique de Heidegger par rapport au conflit entre le réalisme et l’idéalisme. La position heideggérienne à l’égard du scepticisme a souvent été négligée par les commentateurs comme s’il s’agissait d’une question subsidiaire ou d’un fauxproblème, attitude qui est peut-être responsable d’une perception assez répandue dans le monde philosophique qui verrait précisément s’exprimer chez Heidegger (...)
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  6.  2
    Akademie der Wissenschaften und der Literatur zu Mainz, Jahrbuch 1954, Franz Steiner Verlag Wiesbaden, 326 pp.; Jahrbuch 1955, 293 pp. [REVIEW]H. J. Sch - 1956 - Zeitschrift für Religions- Und Geistesgeschichte 8 (3):276.
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  7.  12
    « Connaître, comme une naissance » : la logique générative de la philosophie religieuse selon Franz Von Baader. [REVIEW]Emmanuel Tourpe - 2004 - Laval Théologique et Philosophique 60 (2):335-361.
    Résumé Franz von Baader, « le philosophe romantique par excellence », a lui-même désigné ses Leçons de philosophie religieuse de 1827 comme la porte d’entrée « logique » de son système de pensée. Développant un commentaire fouillé de ce texte déconcertant et difficile, l’A. décrit la théorie baadérienne de la connaissance qui s’y exprime comme une reprise puissante de l’épistémologie thomiste face à la critique kantienne. L’originalité profonde de Baader se prend du cadre théosophique dans lequel il inscrit sa (...)
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  8.  1
    In the Time of the Nations.Emmanuel Lévinas - 1988 - Indiana University Press.
    The 'nations' of the title are the 'seventy nations': in the Talmudic idiom, the whole of humanity surrounding Israel. In this major collection of essays, Levinas considers Judaism's uncertain relationship to European culture since the Enlightenment, problems of distance and integration. It also includes five Talmudic readings from between 1981 and 1986, essays on Franz Rosenzweig and Moses Mendelssohn, and a discussion with Francoise Armengaud which raises questions of central importance to Jewish philosophy in the context of general philosophy. (...)
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  9.  3
    Historia universal y apocalipsis: un comentario sobre el estado del mundo en Franz Rosenzweig y Carl Schmitt.Emmanuel Taub - 2017 - Ratio Juris 12 (24):343-362.
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  10. System und Offenbarung. Die Philosophie Franz Rosenzweigs.S. Mosès, Emmanuel Lévinas & R. Rochlitz - 1987 - Tijdschrift Voor Filosofie 49 (4):708-708.
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  11.  25
    ΣTOIXEIA: Studien Zur Geschichte des Antiken Weltbildes Und der Griechischen Wissenschaft. Herausgegeben von Franz Boll. Heft 7: Das Alphabet in Mystik Und Magie. Von Franz Dornseiff, Privatdozent an der Universität Basel. One Vol. 8vo. Pp. Ii + 177. Leipzig and Berlin: B. G. Teubner, 1922. Price, June, 1922, 10 Sch., Geb. 12.50, but ‘Preisänderung Vorbehalten.’. [REVIEW]W. Scott - 1923 - The Classical Review 37 (3-4):89-89.
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  12.  8
    De Ervaring En Het Transcendentale - Empiricism And TranscendentalismFranz Rosenzweig En Emmanuel Levinas - Franz Rosenzweig And Emmanuel Levinas.Luc Anckaert - 1996 - Bijdragen 57 (4):430-451.
    Levinas' thinking in Totality and Infinity is centered on the relation with the Infinite. This relation is paradoxical. To be possible, the experience of a separated subject is postulated as a transcendental presupposition. But this separation is at the same time unthinkable without the Infinite. In his main work, The Star of Redemption, Franz Rosenzweig stimulates the thinking of this relation. The renewal of Levinas' thinking of the paradox is made possible by phaenomenology. But the confrontation with Husserl indicates (...)
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  13.  1
    Non-in-Difference in the Thought of Emmanuel Levinas and Franz Rosenzweig in In Memoriam: Albert Hofstadter 1910-1989.Richard A. Cohen - 1988 - Graduate Faculty Philosophy Journal 13 (1):141-153.
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  14.  9
    Non-in-Difference in the Thought of Emmanuel Levinas and Franz Rosenzweig.Richard A. Cohen - 1988 - Graduate Faculty Philosophy Journal 13 (1):141-153.
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  15. Hors Sujet.Emmanuel Lévinas - 1987 - Fata Morgana.
    " A la notion des droits de l'homme appartiennent désormais - inséparables et en nombre toujours croissant - toutes les règles légales qui conditionnent l'exercice effectif de ces droits. Voici, derrière les droits à la vie et à la sécurité, à la libre disposition de ses biens et à l'égalité de tous les hommes devant la loi, à la liberté de la pensée et de son expression, à l'éducation et à la participation au pouvoir politique - tous les autres qui (...)
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  16.  11
    Correlations in Rosenzweig and Levinas.Robert Gibbs - 1994 - Princeton University Press.
    Robert Gibbs radically revises standard interpretations of the two key figures of modern Jewish philosophy--Franz Rosenzweig, author of the monumental Star of Redemption, and Emmanuel Levinas, a major voice in contemporary intellectual life, who has inspired such thinkers as Derrida, Lyotard, Irigaray, and Blanchot. Rosenzweig and Levinas thought in relation to different philosophical schools and wrote in disparate styles. Their personal relations to Judaism and Christianity were markedly dissimilar. To Gibbs, however, the two thinkers possess basic affinities with (...)
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  17. Rosenzweig and Heidegger: Between Judaism and German Philosophy.Peter Gordon - 2003 - University of California Press.
    Franz Rosenzweig is widely regarded today as one of the most original and intellectually challenging figures within the so-called renaissance of German-Jewish thought in the Weimar period. The architect of a unique kind of existential theology, and an important influence upon such philosophers as Walter Benjamin, Martin Buber, Leo Strauss, and Emmanuel Levinas, Rosenzweig is remembered chiefly as a "Jewish thinker," often to the neglect of his broader philosophical concerns. Cutting across the artificial divide that the traumatic memory (...)
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  18.  6
    Elevations: The Height of the Good in Rosenzweig and Levinas.Richard A. Cohen - 1994 - University of Chicago Press.
    This elevating pull of an ethics that can account for the relation of self and other without reducing either term is the central theme of these essays.
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  19.  46
    Schubert and Beethoven - Adorno’s Early Antipods of the Music in Bougeois Epoch.Dragana Jeremic-Molnar & Aleksandar Molnar - 2012 - Filozofija I Društvo 23 (3):221-236.
    In this article the authors are reconstructing the dichotomies which the young Theodor Adorno was trying to detect in the music of the bourgeois epoch and personify in two antipodes - Franz Schubert and Ludwig van Beethoven. Although already a devotee of Arnold Sch?nberg and the 20th century music avantgardism, Adorno was, in his works prior to his exile from Germany, intensively dealing with Schubert and his opposition towards Beethoven. While Beethoven was a bold and progressive revolutionary, fascinated by (...)
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  20.  6
    From the Star to the Disaster.Kevin Hart - 2007 - Paragraph 30 (3):84-103.
    Franz Rosenzweig's The Star of Redemption comes before the Shoah and Maurice Blanchot's The Writing of the Disaster comes after it. The one addresses itself with hope to the figure of a star; the other meditates on the state of being without a guiding star. The figure of Emmanuel Levinas stands between these two works, since Totality and Infinity is marked by Rosenzweig's critique of totality and The Writing of the Disaster is in part a response to Levinas's (...)
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  21.  38
    Back to Where We've Never Been: Heidegger, Levinas, and Derrida on Tradition and History.Ethan Kleinberg - 2012 - History and Theory 51 (4):114-135.
    This paper will address the topic of “tradition” by exploring the ways that Martin Heidegger, Emmanuel Levinas, and Jacques Derrida each looked to return to traditional texts in order to overcome a perceived crisis or delimiting fault in the contemporary thought of their respective presents. For Heidegger, this meant a return to the pre-Socratics of “early Greek thinking.” For Levinas, it entailed a return to the sacred Jewish texts of the Talmud. For Derrida, it was the return to texts (...)
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  22. Traces of the Other: Three Philosophers and Inter-Faith Dialogue.Michael Barnes - 2000 - Satya Nilayam Publications.
    Lectures on philosophies of Emmanuel Levinas, Franz Rosenzweig,1886-1929, and Paul Ricoeur.
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  23.  24
    Jewish Philosophy as a Guide to Life: Rosenzweig, Buber, Levinas, Wittgenstein.Hilary Putnam - 2008 - Indiana University Press.
    Distinguished philosopher Hilary Putnam, who is also a practicing Jew, questions the thought of three major Jewish philosophers of the 20th century—Franz Rosenzweig, Martin Buber, and Emmanuel Levinas—to help him reconcile the philosophical and religious sides of his life. An additional presence in the book is Ludwig Wittgenstein, who, although not a practicing Jew, thought about religion in ways that Putnam juxtaposes to the views of Rosenzweig, Buber, and Levinas. Putnam explains the leading ideas of each of these (...)
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  24. Rosenzweig and Heidegger: Between Judaism and German Philosophy.Peter Gordon - 2003 - University of California Press.
    Franz Rosenzweig is widely regarded today as one of the most original and intellectually challenging figures within the so-called renaissance of German-Jewish thought in the Weimar period. The architect of a unique kind of existential theology, and an important influence upon such philosophers as Walter Benjamin, Martin Buber, Leo Strauss, and Emmanuel Levinas, Rosenzweig is remembered chiefly as a "Jewish thinker," often to the neglect of his broader philosophical concerns. Cutting across the artificial divide that the traumatic memory (...)
     
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  25.  51
    Schelling and Levinas.Joseph Lawrence - 2007 - Levinas Studies 2:175-196.
    When Emmanuel Levinas writes (in the preface of Totality and Infinity) that Franz Rosenzweig’s Stern der Erlösung is “a work too often present in this book to be cited,” he effectively names his debt to F. W. J. Schelling as well, for Rosenzweig’s work was a sustained attempt to carry to completion Schelling’s great philosophical fragment, the Weltalter. Scholars of Levinas have explored Levinas’s relationship to Schelling, but I confess that, as a Schelling scholar, I knew nothing of (...)
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  26.  99
    Phenomenology.Joel Smith - 2009 - Internet Encyclopedia of Philosophy.
    In its central use “phenomenology” names a movement in twentieth century philosophy. A second use of “phenomenology” common in contemporary philosophy names a property of some mental states, the property they have if and only if there is something it is like to be in them. Thus, it is sometimes said that emotional states have a phenomenology while belief states do not. For example, while there is something it is like to be angry, there is nothing it is like to (...)
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  27.  36
    Jewish Messianism and the History of Philosophy.Martin Kavka - 2004 - Cambridge University Press.
    Jewish Messianism and the History of Philosophy contests the ancient opposition between Athens and Jerusalem by retrieving the concept of meontology - the doctrine of nonbeing - from the Jewish philosophical and theological tradition. For Emmanuel Levinas, as well as for Franz Rosenzweig, Hermann Cohen and Moses Maimonides, the Greek concept of nonbeing clarifies the meaning of Jewish life. These thinkers of 'Jerusalem' use 'Athens' for Jewish ends, justifying Jewish anticipation of a future messianic era as well as (...)
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  28.  7
    Is It Righteous to Be?: Interviews with Emmanuel Lévinas.Emmanuel Lévinas - 2001 - Stanford University Press.
    Emmanuel Levinas (1905-1995) is at the center of the renewed debate over the question of the ethical. In the context of the phenomenological tradition, Levinas defines ethics as an originary response to the face of the other. Between 1982 and 1992, Levinas gave numerous interviews, closing a distinguished sixty-year career. Of the twenty interviews collected in this volume, seventeen appear in English for the first time. In the interviews Levinas sets forth the central features of his ethical philosophy. He (...)
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  29. Emmanuel Levinas, Philosophie Et Judaïsme.Emmanuel Lévinas - 2002
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  30.  2
    Crisis and Meaning: F. Kafka and the Law.Luc Anckaert & Roger Burggraeve - 2017 - Santalka: Filosofija, Komunikacija 25 (1):123-134.
    The parable “Before the Law” is a pivotal text in the work of Franz Kafka. It tells of a man who looks for the law as the quintessence of his life. But his quest for meaning comes to a crisis because of a fundamental deception. Instead of interpreting the law as a personal mystery, he somehow objectifies it. His abstract view on life begets the obstacle-character that embodies all those who could bar him from finding the law. In this (...)
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  31.  9
    Self, Other, God: 20<sup>th≪/Sup>century Jewish Philosophy.Tamra Wright - 2014 - Royal Institute of Philosophy Supplement 74:149-169.
    Martin Buber, Franz Rosenzweig and Emmanuel Levinas are three of the most prominent Jewish philosophers of the 20th century. This paper looks at the different understandings each author offers of intersubjectivity and authentic self-hood and questions the extent to which for each author God plays a role in interpersonal relationships.
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  32.  3
    Self, Other, God: 20thCentury Jewish Philosophy.Tamra Wright - 2014 - Royal Institute of Philosophy Supplement 74:149-169.
    Martin Buber, Franz Rosenzweig and Emmanuel Levinas are three of the most prominent Jewish philosophers of the 20thcentury. This paper looks at the different understandings each author offers of intersubjectivity and authentic self-hood and questions the extent to which for each author God plays a role in interpersonal relationships.
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  33. To the Other an Introduction to the Philosophy of Emmanuel Levinas.Adriaan Theodoor Peperzak & Emmanuel Lévinas - 1993
     
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  34. Franz Brentano y Tomás de Aquino.David Torrijos-Castrillejo & Franz Brentano - 2016 - Espíritu 65:525-557.
    This paper presents the Spanish translation of the only two texts of Franz Brentano which deal specifically with St. Thomas Aquinas. The first text is a section about St. Albert the Great and Aquinas in an article published during Brentano’s youth, “The History of Ecclesiastical Sciences” (1867). The second text is an article, “Thomas Aquinas” (1908), written at the end of his life. Both texts reveal the immense value that Brentano saw in Aquinas. They also show that he regarded (...)
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  35.  53
    Franz Rosenzweig’s “The New Thinking”.Franz Rosenzweig - 1999 - Syracuse University Press.
    This volume is a perfect guide for students of the great philosopher and for a broader general audience seeking an introduction to Rosenzwieg's ideas.
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  36. Monolingualism of the Other: Or, the Prosthesis of Origin.Patrick Mensah (ed.) - 1998 - Stanford University Press.
    “I have but one language—yet that language is not mine.” This book intertwines theoretical reflection with historical and cultural particularity to enunciate, then analyze this conundrum in terms of the author’s own relationship to the French language. The book operates on three levels. At the first level, a theoretical inquiry investigates the relation between individuals and their “own” language. It also explores the structural limits, desires, and interdictions inherent in such “possession,” as well as the corporeal aspect of language and (...)
     
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  37. The Phenomenal Powers View and the Meta-Problem of Consciousness.Hedda Hassel Mørch - 2020 - Journal of Consciousness Studies 27 (5-6):131-142.
    The meta-problem of consciousness is the problem of explaining why we have the intuition that there is a hard problem of consciousness. David Chalmers briefly notes that my phenomenal powers view may be able to answer to this challenge in a way that avoids problems (having to do with avoiding coincidence) facing other realist views. In this response, I will briefly outline the phenomenal powers view and my main arguments for it and—drawing in part on a similar view developed by (...)
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  38. Panpsychism and Causation: A New Argument} and a Solution to the Combination Problem.Hedda Hassel Mørch - 2014 - Dissertation, Oslo
    Panpsychism is the view that every concrete and unified thing has some form of phenomenal consciousness or experience. It is an age-old doctrine, which, to the surprise of many, has recently taken on new life. In philosophy of mind, it has been put forth as a simple and radical solution to the mind–body problem (Chalmers 1996, 2003;Strawson 2006; Nagel 1979, 2012). In metaphysics and philosophy of science, it has been put forth as a solution to the problem of accounting for (...)
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  39. The Paradox of Morality: An Interview with Emmanuel Levinas.Emmanuel Levinas, Tamra Wright, Peter Hughes & Alison Ainley - 1988 - In Robert Bernasconi & David Wood (eds.), The Provocation of Levinas: Rethinking the Other. Routledge.
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  40. The Evolutionary Argument for Phenomenal Powers.Hedda Hassel Mørch - 2017 - Philosophical Perspectives 31 (1):293-316.
    Epiphenomenalism is the view that phenomenal properties – which characterize what it is like, or how it feels, for a subject to be in conscious states – have no physical effects. One of the earliest arguments against epiphenomenalism is the evolutionary argument (James 1890/1981; Eccles and Popper 1977; Popper 1978), which starts from the following problem: why is pain correlated with stimuli detrimental to survival and reproduction – such as suffocation, hunger and burning? And why is pleasure correlated with stimuli (...)
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  41. Neues Denken – Neue Metaphysik. Reiner Wiehl als Rosenzweig-Interpret.Luca Bertolino - 2013 - In Eveline Goodman-Thau & Hans-Georg Flickinger (eds.), Zur Aktualität des Unzeitgemäßen. Beiträge zum Jüdischen Denken. Reiner Wiehl zum Andenken. Verlag Traugott Bautz. pp. 87-109.
    Reiner Wiehl has always drawn scholarly attention to the more strictly philosophical aspects of Rosenzweig's work. His essays can be put beside those of Jürgen Habermas, Hans-Georg Gadamer and Emmanuel Levinas. As a matter of fact his interpretation of "The Star of Redemption" is philosophically problematic, doubting and questioning, so that it has been particularly fruitful in the effects, i.e. in indicating to the scholars new hermeneutical ways.
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  42. Briefe Franz Brentanos an Hugo Bergmann.Hugo Bergmann & Franz Brentano - 1946 - Philosophy and Phenomenological Research 7 (1):83-158.
  43. Emmanuel Levinas.Emmanuel Lévinas & Jacques Rolland - 1984
     
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  44. Franz Brentano on the Ontology of Mind.Kevin Mulligan & Barry Smith - 1985 - Philosophy and Phenomenological Research 45 (4):627-644.
    This is a review article on Franz Brentano’s Descriptive Psychology published in 1982. We provide a detailed exposition of Brentano’s work on this topic, focusing on the unity of consciousness, the modes of connection and the types of part, including separable parts, distinctive parts, logical parts and what Brentano calls modificational quasi-parts. We also deal with Brentano’s account of the objects of sensation and the experience of time.
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  45. Does Dispositionalism Entail Panpsychism?Hedda Hassel Mørch - 2018 - Topoi:1-16.
    According to recent arguments for panpsychism, all (or most) physical properties are dispositional, dispositions require categorical grounds, and the only categorical properties we know are phenomenal properties. Therefore, phenomenal properties can be posited as the categorical grounds of all (or most) physical properties – in order to solve the mind–body problem and/or in order avoid noumenalism about the grounds of the physical world. One challenge to this case comes from dispositionalism, which agrees that all physical properties are dispositional, but denies (...)
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  46. Witnesses for the Future: Philosophy and Messianism.Pierre Bouretz - 2010 - Johns Hopkins University Press.
    Introduction -- The Judaism of Hermann Cohen (1842-1918) : a religion of adults -- From the night of the world to the blaze of redemption : the star of Franz Rosenzweig (1886-1929) -- Walter Benjamin (1892-1940) : the angel of history and the experience of the century -- Gershom Scholem (1897-1982) : the tradition, between knowledge and repair -- Martin Buber (1878-1965) : humanism in the age of the death of God -- Ernst Bloch (1885-1977) : a hermeneutics of (...)
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  47. Is the Integrated Information Theory of Consciousness Compatible with Russellian Panpsychism?Hedda Mørch - 2018 - Erkenntnis 84 (5):1065-1085.
    The Integrated Information Theory is a leading scientific theory of consciousness, which implies a kind of panpsychism. In this paper, I consider whether IIT is compatible with a particular kind of panpsychism, known as Russellian panpsychism, which purports to avoid the main problems of both physicalism and dualism. I will first show that if IIT were compatible with Russellian panpsychism, it would contribute to solving Russellian panpsychism’s combination problem, which threatens to show that the view does not avoid the main (...)
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  48.  32
    Contemporary Jewish Philosophy: An Introduction.Irene Kajon - 2006 - Routledge.
    Contemporary Jewish Philosophy offers a comprehensive survey of Jewish philosophy in the twentieth century. At the same time, it gives an appraisal of the meaning of this philosophy within the context of the history of philosophy. Jewish philosophers who are introduced are the most important in this age: Hermann Cohen, Franz Rosenzweig, Martin Buber, Leo Strauss, Emmanuel Le;vinas. The problems which are emphasized are the crisis of humanism and the quest for new thinking. This book provides a new (...)
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  49.  21
    Judaism: The Religion of Reason: The Philosophy of Hermann Cohen and How It Shaped Modern Jewish Thought.Jehuda Melber - 1968 - Jonathan David Publishers.
    Hermann Cohen (1842-1918), the author of Religion of Reason Out of the Sources of Judaism, is the pivotal figure of late nineteenth and early twentieth-century Jewish philosophy and theology. The Jewish thinkers influenced by him include Franz Rosenzweig, Martin Buber, Mordecai Kaplan, Joseph Soloveitchik, and Emmanuel Levinas. A thoroughgoing rationalist, Cohen was an opponent of mythology and mysticism, which he viewed as cheapening and corrupting religion. Cohen summoned Jews back to the truths of reason, the centrality of ethics, (...)
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  50. Encounters of Consequence: Jewish Philosophy in the Twentieth Century and Beyond.Michael Oppenheim - 2009 - Academic Studies Press.
    Some underlying issues of modern Jewish philosophy -- Does Judaism have universal significance? -- Death and the fear of death in Franz Rosenzweig's The star of redemption -- The Halevi book -- Into life : Rosenzweig's essays on God, man and the world -- The meaning of Hasidism : Martin Buber and Gershom Scholem -- Autobiography and the becoming of the self : Martin Buber and Joseph Campbell -- Franz Rosenzweig and Emmanuel Levinas : a midrash or (...)
     
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