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Manfred S. Frings [54]Manfred Frings [10]Ms Frings [2]M. Frings [2]
M. S. Frings [2]Marcus Frings [1]ManfredS Frings [1]
  1.  9
    Nietzsche.Manfred S. Frings - 1962 - Journal of Philosophy 59 (26):830-835.
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  2.  21
    Max Scheler: A Concise Introduction Into the World of a Great Thinker.Manfred S. Frings - 1996 - Marquette University Press.
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  3.  44
    Der Ordo Amoris bei Max Scheler. Seine Beziehungen zur materialen Wertethik und zum Ressentimentbegriff.Manfred S. Frings - 1966 - Zeitschrift für Philosophische Forschung 20 (1):57 - 76.
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  4.  33
    Max Scheler.Manfred S. Frings - 1992 - Philosophy and Theology 6 (3):49-63.
    The central theme is a hitherto unknown explanation of the “temporality” of the person as proposed by the late Max Scheler. The first part deals with the meaning of “absolute time” in general. The second part shows how the temporality of the person is to be seen as “absolute” time on the basis of two opposing principles in man: the “life-center” or impulsion, and “mind” which, without the former, remains powerless, but conjoined with it “become” personal in absolute time.
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  5.  5
    Husserl and Scheler: Two Views on Intersubjectivity.Manfred S. Frings - 1978 - Journal of the British Society for Phenomenology 9 (3):143-149.
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  6.  5
    Edmund Husserls Theorie der Raumkonstitution.Manfred S. Frings - 1965 - Philosophy and Phenomenological Research 26 (2):298-299.
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  7.  8
    Social Temporality in George Herbert Mead and Scheler.Manfred S. Frings - 1983 - Philosophy Today 27 (4):281-289.
  8.  5
    Max Scheler.Manfred S. Frings - 1986 - Philosophy Today 30 (1):32-42.
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  9.  55
    Max Scheler.Manfred Frings - 1986 - Philosophy and Theology 1 (1):49-63.
    The central theme is a hitherto unknown explanation of the “temporality” of the person as proposed by the late Max Scheler. The first part deals with the meaning of “absolute time” in general. The second part shows how the temporality of the person is to be seen as “absolute” time on the basis of two opposing principles in man: the “life-center” or impulsion, and “mind” which, without the former, remains powerless, but conjoined with it “become” personal in absolute time.
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  10.  19
    The Background of Max Scheler's 1927 Reading of Being and Time: A Critique of a Critique Through Ethics.Manfred S. Frings - 1992 - Philosophy Today 36 (2):99-113.
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  11.  44
    Max Scheler.Manfred S. Frings - 1965 - Pittsburgh: Duquesne University Press.
    The central theme is a hitherto unknown explanation of the “temporality” of the person as proposed by the late Max Scheler. The first part deals with the meaning of “absolute time” in general. The second part shows how the temporality of the person is to be seen as “absolute” time on the basis of two opposing principles in man: the “life-center” or impulsion, and “mind” which, without the former, remains powerless, but conjoined with it “become” personal in absolute time.
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  12.  11
    Person Und Dasein. Zur Frage der Ontologie des Wertseins.Manfred S. Frings - 1969 - M. Nijhoff.
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  13. Max Scheler (1874-1928): Centennial Essays.Max Scheler & Manfred S. Frings (eds.) - 1974 - M. Nijhoff.
    Luther, A. R. The articulated unity of being in Scheler's phenomenology : basic drive and spirit.--Funk, R. L. Thought, values, and action.--Emad, P. Person, death, and world.--Smith, F. J. Peace and pacifism.--Scheler, M. Metaphysics and art.--Scheler, M. The meaning of suffering.
     
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  14.  48
    Protagoras Re-Discovered: Heidegger's Explication of Protagoras' Fragment. [REVIEW]Manfred S. Frings - 1974 - Journal of Value Inquiry 8 (2):112-123.
  15.  9
    Insight — Logos — Love.Manfred S. Frings - 1970 - Philosophy Today 14 (2):106-115.
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  16.  7
    Armenides: Heidegger's 1942–1943 Lecture Held at Freiburg University.Manfred S. Frings - 1988 - Journal of the British Society for Phenomenology 19 (1):15-33.
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  17.  14
    A Novel Look at the Structure of the Pragmatic View of the World: Max Scheler.Manfred S. Frings - 2002 - In Leo V. Ryan, F. Byron Nahser & Wojciech Gasparski (eds.), Praxiology and Pragmatism. Transaction Publishers. pp. 10--107.
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  18.  17
    A Reply to Mr. Mattick's Article on Marxism and the New Physics.Manfred S. Frings - 1964 - Philosophy of Science 31 (3):289-293.
  19.  14
    Bericht über die Sachlage am philosophischen Nachlaß Max Schelers.Manfred S. Frings - 1971 - Zeitschrift für Philosophische Forschung 25 (2):315 - 320.
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  20.  7
    Bibliography of English Translations of the Works of Max Scheler.Manfred S. Frings & Kenneth W. Stikkers - 1978 - Journal of the British Society for Phenomenology 9 (3):207-208.
  21. B. Rutishauser, Max Schelers Phänomenologie des Fühlens.Manfred S. Frings - 1970 - Philosophische Rundschau 17:234.
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  22.  3
    Edmund Husserl: Vorlesungen Über Ethik und Wertlehre 1908–1914. Husserliana, XXVIII, ed. Ullrich Melle.Manfred S. Frings - 1990 - Journal of the British Society for Phenomenology 21 (2):189-191.
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  23. Formalism in Ethics and Non-Formal Ethics of Values Osi: A New Attempt Toward the Foundation of an Ethical Personalism.Manfred S. Frings & Robert L. Funk (eds.) - 1973 - Northwestern University Press.
     
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  24. Fenomenologia podprogowa.Manfred S. Frings - 2006 - Fenomenologia 4:11-24.
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  25. Fritz-Joachim von Rintelen, Contemporary German Philosophy and its Background. [REVIEW]Manfred S. Frings - 1973 - Journal of Value Inquiry 7 (4):313.
     
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  26.  17
    Heidegger And Scheler.Manfred Frings - 1968 - Philosophy Today 12 (1):21-30.
  27.  4
    Heidegger and Scheler.Manfred Frings - 1968 - Philosophy Today 12 (1):21-30.
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  28. Heidegger and the Quest for Truth.Manfred S. Frings (ed.) - 1968 - Chicago: Quadrangle Books.
     
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  29.  4
    Heraclitus: Heidegger's 1943 Lecture Held at Freiburg University.Manfred S. Frings - 1990 - Journal of the British Society for Phenomenology 21 (3):250-273.
  30.  4
    Heraclitus: Heidegger's 1944 Lecture Held at Freiburg University.Manfred S. Frings - 1991 - Journal of the British Society for Phenomenology 22 (2):65-83.
  31.  19
    Heidegger Lectures on Parmenides and Heraclitus (1942-1944).Manfred S. Frings - 1991 - Journal of the British Society for Phenomenology 22 (3):197-199.
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  32.  5
    Introduction to Max Scheler's “The Idea of Peace and Pacifism”.Manfred S. Frings & Kenneth W. Stikkers - 1976 - Journal of the British Society for Phenomenology 7 (3):151-153.
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  33.  11
    Is There Room for Evil In Heidegger's Thought or Not?Manfred S. Frings - 1988 - Philosophy Today 32 (1):79-92.
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  34.  3
    J. Nota's "Phenomenology and History". [REVIEW]Manfred S. Frings - 1968 - Philosophy and Phenomenological Research 28 (4):612.
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  35. "L'état des travaux dans l'édition des ""Gesammelte Werke"" de Max Scheler".Manfred S. Frings - 1985 - Revue de Théologie Et de Philosophie 117:285.
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  36. La fondation historico-philosophique du capitalisme selon Max Scheler.Manfred S. Frings - forthcoming - Cahiers Internationaux de Sociologie.
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  37.  3
    Max Scheler 1874-1928.Manfred Frings - 1968 - Philosophy Today 12 (1):3-3.
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  38. Max Scheler. A Concise Introduction into the World of a Great Thinker.Manfred S. Frings - 1967 - Zeitschrift für Philosophische Forschung 21 (4):638-640.
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  39. Max Scheler: A Descriptive Analysis of the Concept of Ultimate Reality.Manfred S. Frings - 1980 - Ultimate Reality and Meaning 3 (2):135.
     
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  40. Max Scheler and Kant, Different Paths, the Same Destination: The Moral Good.Manfred Frings, Ren Zhang & Hefei Qiu - 2009 - Modern Philosophy 4:75-81.
    Although the ethics of Kant and Scheler there is a considerable difference in form, but both are among the fundamental ethics of self-discipline. Kant's willingness to explore the moral self-discipline, and Scheler's love in order to explore the moral self-discipline. But Kant's rational self-discipline and different, Scheler stressed that personal self-discipline. For Scheler, the good moral character is the carrier of the essence of personality is an absolute time-oriented, and is in the absolute time of their behavior and the behavior (...)
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  41.  7
    Max Scheler: A Novel Look at the Origin of Evil.Manfred S. Frings - 1992 - Philosophy and Theology 6 (3):201-211.
    Evil is a noticeably absent concept in modern and contemporary literature. The author protrays Scheler’s approach to the question of evil as that which has existence only in or on the substrate of person. Furthermore, this “dis-value” of evil, like the person, is a phenomeon of temporality.
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  42.  7
    Max Scheler Centennial 1874-1974.Manfred S. Frings - 1974 - Philosophy Today 18 (3):211-216.
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  43.  6
    Max Scheler: Capitalism — Its Philosophical Foundations.Manfred S. Frings - 1986 - Philosophy Today 30 (1):32-42.
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  44.  14
    Max Scheler: On the Ground of Christian Thought.Manfred Frings - 1967 - Franciscan Studies 27 (1):177-189.
  45. Max Scheler: The Human Person in Action and in the Cosmos.M. S. Frings - 2002 - Analecta Husserliana 80:172-183.
     
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  46.  9
    Max Scheler: The Human Person as Pure Temporality.Manfred Frings - 1986 - Philosophy and Theology 1 (1):49-63.
    The central theme is a hitherto unknown explanation of the “temporality” of the person as proposed by the late Max Scheler. The first part deals with the meaning of “absolute time” in general. The second part shows how the temporality of the person is to be seen as “absolute” time on the basis of two opposing principles in man: the “life-center” or impulsion, and “mind” which, without the former, remains powerless, but conjoined with it “become” personal in absolute time.
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  47.  9
    Max Scheler: Vom Wesen des Dinges in wissenssoziologischer Sicht.Manfred Frings - 1975 - Proceedings of the XVth World Congress of Philosophy 5:691-695.
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  48.  21
    Max Scheler. Zur hundertsten Wiederkehr seines Geburtstages im August d. J.Manfred S. Frings - 1974 - Zeitschrift für Philosophische Forschung 28 (2):236 - 241.
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  49.  16
    Nietzsche. [REVIEW]Manfred S. Frings - 1962 - Journal of Philosophy 59 (26):830-835.
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  50.  29
    Nothingness and Being a Schelerian Comment.Manfred Frings - 1977 - Research in Phenomenology 7 (1):182-189.
    Heidegger's central question, "What is the meaning of Being?", is intertwined with the concept of nothingness, as it has been since Pre-Socratic thought. I wish to articulate "nothingness" by restricting myself to three aspects of this concept given by Scheler: 1.) the meanings with which the word "nothing" is used, 2.) the moral implication belonging to the question of "nothing," and 3.) the concept of reality. It is the purpose of this selection of Schelerian thought to furnish some distinctions to (...)
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