Results for 'Joachim Mettellman'

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  1.  23
    Rozdział X [z lektury klasyków].Joachim Mettellman - 2001 - Zagadnienia Filozoficzne W Nauce 29.
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  2. Aristotle: The Nicomachean Ethics. A Commentary by the Late H. H. JOACHIM. By Charles Wegener.H. H. Joachim & D. A. Rees - 1951 - Ethics 62 (4):300-301.
     
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  3. New Books. [REVIEW]Harold H. Joachim, S. F., W. Leslie MacKenzie, E. F. Stevenson & W. B. Pillsbury - 1900 - Mind 9 (34):267-279.
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  4. New Books. [REVIEW]A. Caldecott, J. L. M'Intyre, W. McD & H. H. Joachim - 1902 - Mind 11 (44):572-580.
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  5.  13
    The Nature of Truth.Harold H. Joachim - 1906 - New York: Greenwood Press.
  6.  29
    A Study of the Ethics of Spinoza.Spinoza's Political and Ethical Philosophy.Harold H. Joachim - 1901 - New York: Russell & Russell.
  7. Aristotle.Harold Henry Joachim - 1951 - Oxford, Clarendon Press.
     
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  8.  57
    Legal Aspects of Charitable Institutions.M. Ann Joachim - 1940 - Thought: Fordham University Quarterly 15 (2):237-244.
  9. 'Absolute' and 'Relative' Truth.Harold H. Joachim - 1905 - Mind 14 (53):1-14.
  10.  89
    A Reply to Mr. Moore.Harold H. Joachim - 1907 - Mind 16 (63):410-415.
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  11. Aristotle, the Nicomachean Ethics: A Commentary.Harold H. Joachim - 1951 - Greenwood Press.
  12.  45
    The Meaning of `Meaning': A Symposium.H. H. Joachim - 1920 - Mind 29 (116):385 - 414.
  13.  21
    Descartes's Rules for the Direction of the Mind.Harold H. Joachim - 1957 - Greenwood Press.
  14. Spinoza's Tractatus De Intellectus Emendatione: A Commentary.Harold H. Joachim - 1940 - Thoemmes Press.
  15.  34
    Psychical Process.Harold H. Joachim - 1909 - Mind 18 (69):65-83.
  16.  18
    Some Preliminary Considerations on Self-Identity.Harold H. Joachim - 1914 - Mind 23 (89):41-59.
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  17.  25
    The "Correspondence-Notion" of Truth.Harold H. Joachim - 1919 - Mind 28 (111):330-335.
  18.  11
    Critical Notices.Harold H. Joachim - 1907 - Mind 16 (62):266-271.
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  19.  28
    `Concrete' and `Abstract' Identity.Harold H. Joachim - 1931 - Mind 40 (160):533.
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  20.  26
    The Platonic Distinction Between 'True' and 'False' Pleasures and Pains.Harold H. Joachim - 1911 - Philosophical Review 20 (5):471-497.
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  21.  10
    Logical Studies.Harold H. Joachim - 1948 - Oxford, Clarendon Press.
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  22.  10
    The Oldest Biography of Spinoza. Edited, with Translation, Introduction, Annotations, Etc., by A. Wolf, Professor in the University of London. [REVIEW]Harold H. Joachim - 1927 - Philosophy 2 (7):403.
  23.  9
    The Attempt to Conceive the Absolute As A Spiritual Life.Harold H. Joachim - 1927 - Philosophy 2 (6):137.
    § 1. “To the mind of the philosopher”, according to Plato,1 “there belongs a vision of all time and all being"; and certainly many of the great thinkers have made it their business to speculate about the omnitudo realitatis or the ens realissimum—about the universe as a whole and in its wholeness, or about that which is supremely real—in short about ‘ the Absolute ‘. It may be that this interest in the Whole lies at the heart of all genuine (...)
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  24.  6
    Towards a Philosophy of Chemistry. A Short Extract of This Paper Was First Read at the 10th International Congress of Logic, Methodology and Philosophy of Science, Florence, August 19-25, 1995. [REVIEW]Schummer Joachim - 1997 - Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 28 (2).
  25. The Nature of Truth, 2nd Ed.H. H. Joachim - 1936 - Oxford University Press.
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  26.  10
    Denis Lambin versus Joachim Périon : quel style pour traduire Aristote?Bernard-Pradelle Laurence - 2017 - Astérion. Philosophie, Histoire des Idées, Pensée Politique 16.
    Cet article examine les choix de traduction, exposés dans deux préfaces se répondant, de deux traducteurs vers le latin de l’Ethique à Nicomaque, Joachim Périon, dont la traduction paraît en 1540, et Denis Lambin, dont le texte paraît en 1572. L’un et l’autre de ces traducteurs, à travers leur polémique, semblent en fait continuer les thèses d’un autre traducteur d’Aristote, théoricien du style de la traduction, Leonardo Bruni, dont le De interpretatione recta date de 1424-1426. Si Périon pense que (...)
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  27. Eine Wissenschaftliche Akademie Für China Briefe des Chinamissionars Joachim Bouvet S.J. An Gottfried Wilhelm Leibniz Und Jean-Paul Bignon Über Die Erforschung der Chinesischen Kultur, Sprache Und Geschichte.Jean-Paul Bignon, Joachim Bouvet, Claudia von Collani & Gottfried Wilhelm Leibniz - 1989
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  28. Philosopher Sans Frontiáeres Hommage Áa Joachim Kopper.Joachim Kopper - 1994 - Editions Universitaires de Dijon.
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  29. Gedenkschrift Joachim Ritter Zur Gedenkfeier Zu Ehren D. Am 3. August 1974 Verstorbenen Em. Ordentl. Professors D. Philosophie Dr. Phil. Joachim Ritter. [REVIEW]Joachim Ritter - 1978
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  30.  8
    The Platonism of Joachim Du Bellay.Robert Valentine Merrill - 1927 - Philosophical Review 36 (1):88-89.
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  31. The Platonism of Joachim du Bellay.Robert Valentine Merrill - 1925 - University of Chicago Press.
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  32.  12
    Conceiving Transformation Without Triumphalism: Joachim of Fiore Against Gianni Vattimo.David Newheiser - 2014 - Heythrop Journal 55 (4):650-662.
    Gianni Vattimo describes a postmodern Christian faith, centered upon love to the exclusion of dogma, that takes its orientation from Joachim’s practice of spiritual interpretation and his view of historical progress towards the age of the Spirit; however, he misconstrues Joachim on both counts. Whereas Vattimo supposes that Joachim's spiritual interpretation of scripture replaces literal readings, Joachim thinks they operate harmoniously together. Likewise, where Vattimo supposes that the Age of the Spirit replaces the ecclesial institutions that (...)
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  33.  12
    Phenomenology and Rigid Dualisms: Joachim Renn’s Critique of Alfred Schutz.Michael D. Barber - 2006 - Human Studies 29 (3):269-282.
    Joachim Renn argues that Schutz fails to integrate two fundamental strands in his work: phenomenology and pragmatism. Gaps between separated consciousnesses block synchronization and access to others, and objective symbol schemes, absorbed within the egological outlook, cannot bridge these gaps. Renn, however, construes phenomenology as practicing a solipsistic withdrawal of a self cut off from its environs, denies that contents correlative to individual intentional acts can be objective and common, and overlooks the intricacies of Schutz’s descriptive methodology. Furthermore, for (...)
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  34.  50
    Medieval Hermeneutics: The Spiritual Comprehension of Joachim of Fiore.Noeli Dutra Rossatto - 2012 - Trans/Form/Ação 35 (s1):99-118.
    O estudo trata a hermenêutica medieval sob o prisma da compreensão espiritual (intelectio spiritualis) de Joaquim de Fiore (1135-1202). Mostra que a noção de Trindade serve de base para retomar o método alegórico e o tipológico da tradição. Além disso, serve para propor o novo método por concórdia que, a nosso ver, culminará na maior inovação da leitura da história medieval. Entre os resultados, destacamos a continuidade imediata dessa hermenêutica com os franciscanos espirituais do século XIII e sua influência direta (...)
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  35.  10
    Truth and Logic in Harold H. Joachim's Philosophy.G. Rinaldi - 2018 - Collingwood and British Idealism Studies 24 (1):91-110.
    In this essay I try, first of all, to outline the development of Joachim's epistemology from his most significant book, The Nature of Truth (1906), to his posthumous Logical Studies (1948), which gathers together the lectures on Logic delivered by him at the University of Oxford in the years up to his death in 1938. The conception of truth as systematic coherence, upheld by him in his earlier work in a lively polemic against Bertrand Russell's empirical-realist 'correspondence theory of (...)
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  36.  39
    Phenomenology and Rigid Dualisms: Joachim Renn's Critique of Alfred Schutz.Michael D. Barber - 2006 - Human Studies 29 (1):21-32.
    Joachim Renn argues that Schutz fails to integrate two fundamental strands in his work: phenomenology and pragmatism. Gaps between separated consciousnesses block synchronization and access to others, and objective symbol schemes, absorbed within the egological outlook, cannot bridge these gaps. Renn, however, construes phenomenology as practicing a solipsistic withdrawal of a self cut off from its environs, denies that contents correlative to individual intentional acts can be objective and common, and overlooks the intricacies of Schutz's descriptive methodology. Furthermore, for (...)
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  37.  4
    Dissonant Notes, Intrepid Explorers: A Reading of Angola and the River Congo, by Joachim John Monteiro, Between Ecology and Violence.Pedro Lopes de Almeida - 2018 - International Journal of Žižek Studies 12 (4).
    Over the course of the 19th century, several campaigns in African territories led by white European or North-American scientists, explorers, entrepreneurs, or military officials have been transposed into travelogues where different stages of imperialism and colonialist presences are portrayed. While most of the approaches to these writings tend to favor a post-colonial framework for the interpretation of the interactions depicted there, it is also possible to employ a critical apparatus modeled after the recent developments in the field of the environmental (...)
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  38.  48
    Nachruf für Prof. Dr. Hans-Joachim Klimkeit.Julius H. Schoeps, Joachim H. Knoll & Christoph Schulte - 1999 - Zeitschrift für Religions- Und Geistesgeschichte 51 (2):95.
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  39.  26
    Joachim Jungius (1587—1657) and the Logic of Relations.E. J. Ashworth - 1967 - Archiv für Geschichte der Philosophie 49 (1):72-85.
    The work of joachim jungius on the logic of relations was not as original as some authors have thought, But he did make it clear that relational inferences should be distinguished from categorical inferences; and he was the first to recognize the argument 'a rectis ad obliqua', An example of which is 'all circles are figures, Therefore whoever draws a circle draws a figure'.
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  40.  8
    Lettre de Hans Joachim Krämer.Hans Joachim Krämer & Marwan Rashed - 2018 - Les Etudes Philosophiques 175 (1):37.
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  41.  35
    Antichrists and Antichrist in Joachim of Fiore.Robert E. Lerner - 1985 - Speculum 60 (3):553-570.
    Conversations with the Calabrian abbot Joachim of Fiore had a way of turning to the imminent advent of Antichrist: “Antichrist was coming very soon,” Joachim might say, or “Antichrist was already born in Rome,” or “the age culminating in Antichrist's persecutions will begin in a mere four years.”’ It is hence not surprising that Joachim became most famous in his own lifetime as a prophet of Antichrist. But how exactly did Joachim's warnings concerning Antichrist's imminent advent (...)
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  42.  32
    Jahresringe der Religions- und Geistesgeschichte Jubiläen und Erinnerungen anläßlich des 100. Geburtstages von Hans-Joachim Schoeps, des ,,60sten" der ,,Zeitschrift für Religions- und Geistesgeschichte" und des ,,50sten" der ,,Gesellschaft für Geistesgeschichte". [REVIEW]Joachim H. Knoll - 2008 - Zeitschrift für Religions- Und Geistesgeschichte 60 (1):1-19.
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  43. Descrição de Apolo em Belvedere, de Johann Joachim Winckelmann.Priscila Rossinetti Rufinoni - 2013 - Revista de Filosofia Moderna E Contemporânea 1 (2):321-350.
    Este artigo visa introduzir o texto Descrição de Apolo em Belvedere, de Johann Joachim Winckelmann, escrito em 1755, em Roma. Tal introdução relaciona o pequeno texto traduzido à questão moderna do sublime.
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  44.  10
    In Search of Pseudo-Joachim of Fiore: Understanding the So-Called Isaiah Commentary.David Anthony Morris - 2015 - Franciscan Studies 73:255-274.
    Despite his place as one of the most original thinkers of the Middle Ages, the legacy of Joachim of Fiore has eluded clear comprehension in at least two areas, those of texts and transmission. That is, Joachim studies have, until most recently, been limited by a lack of modern editions for Joachim’s works, and by an incomplete understanding of how the revolutionary ideology inspired by a twelfth-century abbot from Calabria ultimately came to be appropriated by disparate groups (...)
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  45.  14
    The Figurae of Joachim of Fiore. [REVIEW]A. C. D. - 1974 - Review of Metaphysics 27 (3):622-622.
    Although Joachim of Fiore created a rather intriguing theology of history along with a primitive theory of hermeneutics, his importance for the historian of philosophy is most likely to be in his reaction to the trinitarian doctrine of Peter Lombard and in his influence on Bonaventura. Joachim invokes what he calls a spiritualis intellectus against the teaching of Peter Lombard. This spiritualis intellectus "includes both the preparation of arduous study and the experience of mystical illumination. It includes, thirdly, (...)
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  46.  18
    Joachim Wach in Memoriam.Hans-Joachim Schoeps - 1957 - Zeitschrift für Religions- Und Geistesgeschichte 9 (4):368-371.
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  47.  8
    Hans Joachim Iwands Impulse zu einer christlichen Gesellschaftsethik.Martin Hoffmann - 1997 - Zeitschrift Für Evangelische Ethik 41 (1):203-216.
    After Second World War Hans Joachim Iwand reacts upon the experiences during the time of Nazi-Germany with a conception, which deals in a new way with the questions of political ethics. In this conception Iwand criticized the bipolar and traditional pattem of »State and Church« and explores »Society« as a selfcontained and autonomaus theme for political ethics. It is remarkable to see, how lwands approach to »theologia crucis« and the notions of the term »consciene« are now transformed in an (...)
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  48.  17
    Bertrand Russell Et Harold Joachim.Nicholas Griffin - 2009 - Philosophiques 36 (1):109-130.
    Cet article est en partie biographique, en partie philosophique. Il retrace les échanges entre Russell et le philosophe néo-hégélien britannique Harold Joachim, depuis l’époque où Russell était étudiant dans les années 1890 jusqu’à son compte-rendu cinglant de la conférence de Joachim prononcée à l’occasion de sa leçon inaugurale en tant que professeur Wykeham de Logique à Oxford en 1920. La partie philosophique s’attache à évaluer le principal argument de Russell à l’encontre de la théorie cohérentiste de la vérité (...)
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  49.  12
    An Unknown Autograph Letter of Descartes to Joachim de Wicquefort.Erik-jan Bos & Corinna Vermeulen - 2002 - Studia Leibnitiana 34 (1):100 - 109.
    Dans le cadre de nos recherches sur la correspondance de Descartes, nous avons découvert une lettre inédite du philosophe. La lettre, qui se trouve à la Staatsbibliothek zu Berlin, Preußischer Kulturbesitz, est addressee à Joachim de Wicquefort, datée de Leyde, le 2 octobre 1640. Dans sa lettre Descartes réclame, par l' intermédiaire de Wicquefort, la traduction latine de ses Meteores, qui avait été remis au professeur de philosophie d'Amsterdam, Caspar Barlaeus. Elle précède de trois jours la lettre, déjà connue, (...)
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  50.  6
    The Double Procession of the Holy Spirit in Joachim of Fiore's Understanding of History.E. Daniel - 1980 - Speculum 55 (3):469-483.
    Since the composition of the Expositio super Hieremiam in the 1240s, Joachim's disciples as well as many scholars less sympathetic to him have been fascinated by his vision of a third status, identified with the Holy Spirit, surpassing or even superseding the status of the Father and that of the Son. By unanimous agreement the three status are the historical expression of the relationships within the three persons of the trinity. Consequently, it is impossible to understand Joachim's historical (...)
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