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H. de Dijn [117]Herman de Dijn [89]Hermann De Dijn [1]
  1.  1
    De Rationaliteit En Haar Grenzen: Kritiek En Deconstructie.A. Burms & Herman de Dijn - 1986
    Benadering van enkele klassieke filosofische kwesties vanuit een door de Angelsaksische taalfilosofie geïnspireerde visie op de zingevende rede.
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  2.  13
    Cultural Identity, Religion, Moral Pluralism and the Law.Herman de Dijn - 2003 - Bijdragen 64 (3):286-298.
  3.  13
    Freedom and Logical Contingency in Leibniz.A. Burms & H. De Dijn - 1979 - Studia Leibnitiana 11 (1):124-133.
    Echte Freiheit läßt sich nach Leibniz nicht auf die Möglichkeit reduzieren, so zu handeln, wie man handeln will. Vielmehr muß echte Freiheit mit dem moralischen Verdienst in Verbindung gebracht werden. In diesem Zusammenhang erweist sich die Idee der logischen Kontingenz von besonderer Wichtigkeit. Eine Person hat kein moralisches Verdienst, wenn sie blindlings durch das Gute geleitet wird. Sie hat allein dann ein moralisches Verdienst, wenn sie das Schlechte zurückweist und bewußt das Gute wählt, das sich vom Schlechten abhebt. Insofern ist (...)
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  4.  23
    Tolerance, Loyalty to Values and Respect for the Law.Herman de Dijn - 1994 - Ethical Perspectives 1 (1):27-32.
    The modern idea of the right to freedom of each human being can be briefly described as follows: it is the right to personal judgment in matters of what is true and good and to selfdetermination of one’s life and actions in view of this judgment. Today this right is considered as the most basic, or one of the most basic, unquestionable rights of the individual. At the same time, our present situation is characterized by an undeniable pluralism. We have (...)
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  5.  53
    Hume’s Nonreductionist Philosophical Anthropology.Herman De Dijn - 2003 - Review of Metaphysics 56 (3):587-603.
    Hume's *A Treatise of Human Nature* constitutes a philosophical anthropology quite different from a philosophy of (self-)consciousness or of the subject. According to Hume, the Self or Subject is itself a product of human nature, that is, of the workings of a structured set of principles which explains all typically human phenomena. On the same basis, Hume discusses all "moral" subjects, such as science, morality and politics (including economics), art and religion as well as the different reflections about all these (...)
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  6.  5
    Nussbaum on Religious Diversity and the Law.Herman de Dijn - 2008 - Bijdragen 69 (4):470-485.
    In her recent book, Liberty of Conscience: In Defence of America’s Tradition of Religious Equality the influential philosopher Martha Nussbaum defends the American way of separation between politics and religion, as against the European ways. According to her interpretation this separation implies not only the prevention of unacceptable interference in religious matters, but also the affirmation of the equal dignity of religious differences. Although this position seems to be very favourable to religion, it is based on presuppositions that are very (...)
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  7.  32
    Spinoza AlS bevrijdingsfilosoof. Omtrent Antonio Negri's Spinoza-interpretatie.Herman De Dijn - 1986 - Tijdschrift Voor Filosofie 48 (4):619-630.
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  8.  30
    Conceptions of Philosophical Method in Spinoza.Herman de Dijn - 1986 - Review of Metaphysics 40 (1):55-78.
    ONE OF THE intriguing features of Spinoza's well-known work, the Ethics, is its "geometrical method." Even today, there is fundamental disagreement among interpreters concerning practically every aspect of this method. Spinoza's own explicit thoughts about philosophical method are almost exclusively to be found in a short, unfinished work, the Tractatus de Intellectus Emendatione, in which Spinoza does not seem to talk about a geometrical method at all.
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  9.  16
    Het vreemde in het eigene, kanttekening bij het denken Van Levinas.A. Burms & H. De Dijn - 1984 - Tijdschrift Voor Filosofie 46 (2):211-215.
    Levinas' view on ethical commitment seems at first sight incompatible with the cultivation of particularistic ideals. The Other from whom the moral imperative originates, is also a Stranger: in submitting ourselves to his appeal, we obey a law radically transcending our autonomy. Therefore, our responsibility for the Other is not a loyalty based on personal sympathies, preferences or common interests. From Levinas' stern universalistic perspective, particularistic loyalty might appear as a form of moral self-indulgence. In this article we draw attention (...)
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  10. How to Understand Spinoza's Logic or Methodology: A Critical Evaluation of WNA Klever's Commentary on Spinoza's TIE.Herman De Dijn - 1987 - Studia Spinozana: An International and Interdisciplinary Series 3:419-430.
  11.  12
    The Vicissitudes of Metaphysics in the Modern Age.Herman De Dijn - 1999 - South African Journal of Philosophy 18 (1):61-73.
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  12.  5
    Spinoza En de Geopenbaarde Godsdienst.Herman De Dijn - 1990 - Algemeen Nederlands Tijdschrift voor Wijsbegeerte 82 (4):241-251.
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  13.  1
    Spinoza and Hobbes.Martin A. Bertman, H. de Dijn & Manfred Walther - 1987
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  14.  15
    Nozick, scepticisme en de zin Van het leven.A. Burms & H. De Dijn - 1985 - Tijdschrift Voor Filosofie 47 (4):631-640.
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  15. ST Le Désir de Reconnaissance Et la Fierté.A. Burms & H. de Dijn - 1986 - Algemeen Nederlands Tijdschrift voor Wijsbegeerte 78 (3):157-162.
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  16.  14
    Transcendentie en exterioriteit. Een antwoord aan Carlos Steel.Arnold Burms & Herman De Dijn - 1987 - Tijdschrift Voor Filosofie 49:492-500.
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  17. Waarheidsliefde en relativisme.Arnold Burms & Herman De Dijn - 1979 - Tijdschrift Voor Filosofie 41 (4):590-614.
    One can assign three different aims to the desire for knowledge : utility, pleasure, truth-for-truth's-sake. Whereas the first two aims have a concretely determinable content and therefore look evident, the third one has been looked upon as strange and problematic : it is not immediately clear what kind of value is defended in this case. Popper is one of the recent defenders of the traditional ideal of truth-for-truth's-sake. He wants to defend the ideal against three positions : a primitive taboo-ridden (...)
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  18.  4
    Care, Communication and Conversation.Herman de Dijn - 2005 - Ethical Perspectives 12 (3):357-370.
    The professionalisation of care has resulted in ever increasing specialisation, use of technical innovations and informatisation. This has had consequences for the level and way of involvement of the care provider vis-à-vis the patient. The result has been growing alienation on the part of the patient and flight into non-classical medicine, as well as frustration on the part of medical personnel, likewise with respect to the reactions of patients.A solution is usually sought in more communication. This might be styled the (...)
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  19.  15
    Conceptions of Philosophical Method in Spinoza: Logica and Mos Geometricus.Herman de Dijn - 1986 - Review of Metaphysics 40 (1):55-78.
    ONE OF THE intriguing features of Spinoza's well-known work, the Ethics, is its "geometrical method." Even today, there is fundamental disagreement among interpreters concerning practically every aspect of this method. Spinoza's own explicit thoughts about philosophical method are almost exclusively to be found in a short, unfinished work, the Tractatus de Intellectus Emendatione, in which Spinoza does not seem to talk about a geometrical method at all.
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  20.  6
    Comment survivre au désenchantement du monde?Herman de Dijn - 2002 - Revue Philosophique De Louvain 100 (4):769-785.
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  21. De blinde vlek in praktijk en discussie rond orgaandonatie.Herman De Dijn - 2019 - Netherlands Journal of Legal Philosophy 48 (Pre-publications).
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  22.  1
    De blinde vlek in praktijk en discussie rond orgaandonatie.Herman De Dijn - 2020 - Netherlands Journal of Legal Philosophy 49 (1):39-55.
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  23.  22
    De donkere transcendentie Van prometheus.Herman De Dijn - 2000 - Tijdschrift Voor Filosofie 62 (4):743-751.
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  24.  15
    De maatschappelijke rol van de filosofie in het gedrang?Herman De Dijn - 2011 - de Uil van Minerva: Tijdschrift Voor Geschiedenis En Wijsbegeerte van de Cultuur 24 (3):125-134.
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  25. De uitgelezen Spinoza.Herman De Dijn, Nico van Suchtelen, Fokke Akkerman, Ger Groot & Guido Vanheeswijck - 2001 - Tijdschrift Voor Filosofie 63 (2):408-409.
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  26.  9
    Firmin DEBRABANDER, Spinoza and the Stoics. Power, Politics and the Passions. London & New York, 2007. X.+ 150 Pp. [REVIEW]Herman De Dijn & K. U. Leuven - 2007 - Ethical Perspectives 14 (1):101-110.
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  27. Freedom in Contemporary Culture.Herman De Dijn - 1998 - South African Journal of Philosophy 17 (2):89-103.
     
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  28.  18
    Filosofie van de dood: filosofie van de mens.Herman De Dijn - 2000 - de Uil van Minerva: Tijdschrift Voor Geschiedenis En Wijsbegeerte van de Cultuur 16 (3):191-193.
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  29.  3
    God een parasiet in de hersenen?Herman de Dijn - 2006 - Bijdragen 67 (4):446-457.
    Critical Study of Daniel Dennetts Breaking the Spell: Religion as a Natural Phenomenon. Dennets book has a double aim. The first is to defend and advocate more scientific research in religion in the hope that this will induce scepticism into believers and perhaps turn them away from religion. The second is to survey existing theories about religion as a natural phenomenon and to propose a research programme for furthering scientific understanding of it. The anti-religious plea is rather tedious and probably (...)
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  30.  25
    Grammatica Van het vertrouwen.Herman De Dijn - 1992 - Tijdschrift Voor Filosofie 54 (2):214-237.
    This paper comprises four moves at understanding trust. 1. By opposing it to pragmatic calculation and justification and linking it to a kind of „intrinsic” reasonableness present in relationships of trust; 2. By studying the implicit ontology of relationships of trust : trust involves a certain conception of world, self, others, time, etcetera; 3. By studying certain characteristics of trust like a certain unreflexive, spontaneous surrendering of oneself; 4. By studying trust as a specific personal relationship with essentially „embedded” or (...)
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  31.  4
    Hoe Conservatief is Het Christendom?Herman de Dijn - 2005 - Bijdragen 66 (1):20-36.
    Until recently the central problem seemed to be the relationship between Christianity and Modernity. According to many theologians and philosophers, modernity was considered not only as the result, but even as the final realisation of Christianity. In any case, Christianity was often understood as the religion which ends all traditional religiosity. The real antithesis then was not between Christianity and modernity, but between Christianity and tradition. The philosophical question raised here is whether any religion can survive except as a tradition (...)
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  32.  25
    Het onmenselijke en de toekomst Van het humanisme.Herman De Dijn - 1994 - Tijdschrift Voor Filosofie 56 (1):68-72.
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  33. Identité en Europe, identité de l'Europe: Conférence Schuman 2003.Herman De Dijn - 2011 - Revue Philosophique De Louvain 109 (1):137-160.
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  34.  6
    Is er nog toekomst voor de humanist-vrijdenker?Herman De Dijn - 1992 - de Uil van Minerva: Tijdschrift Voor Geschiedenis En Wijsbegeerte van de Cultuur 8 (4):249-255.
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  35. Knowledge, Anthropocentrism and Salvation.Herman De Dijn - 1993 - Studia Spinozana: An International and Interdisciplinary Series 9:247-262.
     
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  36.  23
    Kritiek van de kunstmatige rede.Herman De Dijn - 1993 - de Uil van Minerva: Tijdschrift Voor Geschiedenis En Wijsbegeerte van de Cultuur 10 (1):29-35.
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  37.  15
    Louis Dupré's ‘passage to modernity’.H. De Dijn - 1994 - Tijdschrift Voor Filosofie 56 (3):552-555.
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  38.  23
    Monsters en loterijen: Biotechnologie en bio-ethiek.Herman De Dijn - 2003 - Tijdschrift Voor Filosofie 65 (2):205-225.
    According to many scientists and philosophers, recent biotechnological discoveries and advances lead inescapably to the new, fundamental question: why consider the existing nature of man as untouchable, as sacred? Whereas the general public feels fear and outrage at the very thought of the creation of 'monsters', leading bioethicists find all this talk about the sacredness of human nature unacceptable or prejudiced. It is argued here that an answer to the question "is the existing human nature sacred?" cannot be given unless (...)
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  39. Nadenken over menselijke waardigheid.Herman De Dijn - 2012 - Algemeen Nederlands Tijdschrift voor Wijsbegeerte 104 (4).
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  40.  4
    Negri's Spinozisme: Een Nieuwe Bevrijdingsfilosofie?Herman de Dijn - 1987 - Bijdragen 48 (1):41-51.
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  41. Negri's Spinozisme: Een Nieuwe Bevrijdingsfilosofie? Le Spinozisme d'Antonio Negri: Une Nouvelle Philosophie de la Libération?Herman de Dijn - 1987 - Bijdragen 48 (1):41-51.
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  42.  4
    Negri's Spinozisme -Negri's Spinozism.Herman de Dijn - 1987 - Bijdragen 48 (1):41-51.
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  43.  23
    Promise and Ritual: Profane and Sacred Symbols in Hume's Philosophy of Religion.Herman De Dijn - 2003 - Journal of Scottish Philosophy 1 (1):57-67.
  44.  9
    Reflectie en spiritualiteit.Herman De Dijn - 1997 - de Uil Van Minerva 14 (1):41-54.
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  45.  19
    Religie, ethische taboes en conservatisme.Herman De Dijn - 2007 - Tijdschrift Voor Filosofie 69 (4):681-705.
    In his book Rede en religie: Een verkenning, Michiel Leezenberg discusses three aspects of religion: religion as a belief system, as it pertains to moral values and the experience of meaning, and as a practice. Concerning each of these aspects, he asks himself the question of the relation between religion and rationality. While touching on all three, this paper focuses on Leezenberg's treatment of the second aspect of religion. Although religion is of course a system of beliefs, these beliefs are (...)
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  46. REPLIEK-Waarde en waardigheid.Herman De Dijn - 2012 - Algemeen Nederlands Tijdschrift voor Wijsbegeerte 104 (4):295.
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  47.  35
    Recht is macht: Ontmaskering Van de autoriteit? Korte inleiding in Spinoza's politieke filosofie.Herman De Dijn - 2006 - Tijdschrift Voor Filosofie 68 (3):507-524.
    This paper is an interpretation of the precise meaning of Spinoza's provocative theses that "right is might", and that the real basis of political and other authority is power. The possibility condition of these radically modern theses — that imply the end of traditional theologico-political thinking — is a peculiar naturalistic theology. At the same time, this paper provides a brief, but thorough introduction to Spinoza's political philosophy. Some aspects of it which are often neglected, such as the intricate relationship (...)
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  48. Review of André Tosel," Spinoza ou le crépuscule de la servitude: Essai sur le Traité Théologico-Politique.". [REVIEW]Herman De Dijn - 1985 - Studia Spinozana: An International and Interdisciplinary Series 1:417-422.
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  49.  24
    Reaction to Professor Chen Lai's "‘Way’ and ‘Principle’".Herman De Dijn - 1999 - Contemporary Chinese Thought 30 (4):25-27.
    Basically, I agree with Chen Lai's views on the difficulties of translating ancient Chinese thinking into modern Western idioms. The problem is not only due to the dependence of the meaning of terms upon their use in a specific context. The problem is already there for Chinese scholars themselves: It is the translation of words or concepts from a traditional learned context related to specific questions into modern Chinese language. In order to succeed, one has to realize, first, that modern (...)
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  50.  9
    Spinoza.Herman De Dijn - 2012 - Tijdschrift Voor Filosofie 74 (2):213.
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