Results for 'Max Ajl'

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  1.  7
    James H. S. McGregor: Back to the Garden: Nature and the Mediterranean World From Prehistory to the Present: Yale University Press, New Haven, CT, 2015, 384 Pp, ISBN 9780300197464.Max Ajl - 2016 - Agriculture and Human Values 33 (3):741-742.
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  2.  43
    Zionism: The Real Enemy of the Jews, Volume 1: The False Messiah, Alan Hart, Atlanta: Clarity Press, 2009; Zionism: The Real Enemy of the Jews, Volume 2: David Becomes Goliath, Alan Hart, Atlanta: Clarity Press, 2009; Zionism: The Real Enemy of the Jews, Volume 3: Conflict Without End, Alan Hart, Atlanta: Clarity Press, 2010[REVIEW]Max Ajl - 2012 - Historical Materialism 20 (3):159-180.
    This review-essay looks at a recent trilogy of works on Israeli history, the political history of the relationship between the United States and Israel, and the (...)effect of the Israel lobby on the relationship between the two states. While the books attempt to construct a narrative that essentially blame the lobby for close to one hundred years of American malfeasance in the Middle East, they falter due to their idealism, their weak grasp of regional political economy and American capital accumulation, and their conspiracism. Instead, this review proposes a reinterpretation of regional political economy, materially grounding the lobby and the Special Relationship while situating the two within the patterns of accumulation pushed by Jonathan Nitzan and Shimshon Bichlersweapondollar-petrodollar coalition’, the main determinant of American foreign policy in the Middle East. (shrink)
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  3. Max Black's Objection to Mind-Body Identity.Ned Block - 2006 - Oxford Studies in Metaphysics 2:3-78.
    considered an objection that he says he thought was first put to him by Max Black. He says.
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  4. Sobre a recepção do conceito de Verantwortlichkeit de Wilhelm Windelband na antinomia das éticas da convicção e da responsabilidade de Max Weber/The reception of Wilhelm Windelbands concept of Verantwortlichkeit in Max Webers antinomy between the ethic of conviction and the ethic of responsibility.Luis F. Roselino - 2013 - Seara Filosófica 7:1-12.
    In the following pages, the main proposal is to indicate how Max Weber has dialogued directly with some prerogatives from Kants Critic of practical Reason, following (...)the reception of Wilhelm Windelbands concept ofresponsibility” (Verantwortlichkeit) and his theory of values. In sight of these influences, in this paper will be argued how Weber adherence to the neo-Kantian value concept has made possible a review on the categorical imperatives, which has turned his reading from Kantian philosophy to the proposal of an antinomy between the ethic of conviction and the ethic of responsibility inside the Kantian moral maxims. -/- Nessa abordagem será proposto que a recepção de Max Weber do conceito deresponsabilidade” (Verantwortlichkeit) de Wilhelm Windelband, bem como sua revisão de certos elementos da filosofia dos valores neokantiana do sudoeste da Alemanha, permitiram que Weber estabelecesse um diálogo mais direto com os pressupostos de Kant em sua Crítica da razão prática. Em vista dessas influências, o presente artigo argumentará que a maneira como Weber revisa os imperativos categóricos direcionou sua compreensão da filosofia kantiana pelo conceito devalores”, o permitindo ainda, propor a existência de uma antinomia entre a ética da convicção e da responsabilidade no interior das máximas morais kantianas. (shrink)
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  5.  57
    La biosemiotica di Jakob von Uexküll e Max Scheler: dal Bauplan al Leibschema.Guido Cusinato - 2018 - In Biosemiotic and psychopathology of the ordo amoris. Biosemiotica e psicopatologia dell'ordo amoris. In dialogo con Max Scheler. Milano: pp. 70-77.
    In questo lavoro si dimostra che l'opinione comune, secondo cui è Heidegger a introdurre Jacob von Uexküll nel dibattito filosofico è scorretta, in quanto è Scheler, (...)due decenni prima, a scoprire e valorizzare la portata filosofica di Uexküll. -/- Pure la distinzione fra mondo (Welt) e ambiente (Umwelt), come quella fra apertura al mondo e chiusura ambientale, non è introdotta da Heidegger nel 1929 (cfr. l'Introduzione di Marco Mazzeo al testo di Uexküll, Ambienti animali e ambienti umani, p.18 e seg.) ma è già presente in Scheler negli scritti del periodo 1909-1913. (shrink)
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  6.  63
    Spirito e persona in Max Scheler.Guido Cusinato - 2011 - In M. Pagano (ed.), Lo spirito. Mimesis.
    In Max Scheler il concetto di spirito (Geist) è particolarmente instabile: come il pennino di un sismografo è capace di registrare ogni minimo mutamento del suo pensiero. (...)
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  7. Max Scheler, Cousin of Disjunctivism.Mattia Riccardi - 2016 - Phenomenology and the Cognitive Sciences 15 (3):443-454.
    Disjunctivism has triggered an intense discussion about the nature of perceptual experience. A question in its own right concerns possible historical antecedents of the position. So far, (...)
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  8. Leo Tolstoys tragic death and his impacts on Max Weber and György Lukács: On autonomy of arts and science/ O tema da morte trágica de Liev Tolstói e set impacto em Max Weber e György Lukács: Sobre a autonomia nas ciências e na arte.Luis F. Roselino - 2014 - Revista História E Cultura 3 (1):150-171.
    The tragic death in Tolstoy's writings has helped both Max Weber and György Lukács in characterizing the modern pathos as a tragic contemplation of the emptiness (...)of life. Through Tolstoy's readings, Weber and Lukács found an interesting source of denying arts and modern sciences autonomy, considering, from the aesthetics sphere, the meaningless of this new immanent reality. Both has assumed Tolstoy main theme from the same perspective, contrasting ancient and modern worldviews. Max Weber presented this theme in his disenchantment of world theory and Lukács, in a very similar way, following the paradox of religious needing as a mainline. -/- O tema da morte trágica, presente nos escritos de Liev Tolstói, auxiliou tanto a Max Weber como a György Lukács a caracterizarem o pathos moderno de pressentimento da morte como uma contemplação do vazio. Weber e Lukács encontraram, através das leituras de Tolstói, uma interessante maneira de questionar a autonomia da arte e da ciência moderna, considerando pela esfera estética, como se mostra sem sentido a recente realidade imanente. Ambos assumiram o tema central das obras de Tolstói segundo uma mesma imagem, derivada do contraste entre o mundo antigo e o moderno. Max Weber adequou esse tema a sua teoria do desencantamento do mundo e Lukács, de modo muito semelhante, seguindo seu conceito do paradoxo da necessidade religiosa. (shrink)
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  9.  51
    Antropogenese: Hunger nach Geburt und Sharing der Gefühle aus Max Schelers Perspektive.Guido Cusinato - 2015 - Thaumàzein 3:29-81.
    In this article I develop two arguments, taking Max Schelers phenomenology as a starting point. The first one is that emotions are not private and internal (...)states of consciousness, but what makes us come into contact with the expressive dimension of reality, by orienting our placement in the world and our interaction with others. The second thesis is that some emotions have ananthropogeneticnature that is at the roots of the ontology of a person and of social ontology: it is through practices ofsharingcertain emotions that the humanity has been born and that the various forms of social realities are established. In accordance with one of María Zambranos phrases, I propose to trace these anthropogenetic emotions back to the «hambre de nacer del todo» («hunger for being fully born») of a being that never stops being born again. (shrink)
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  10.  19
    Ontological Axiology in Nikolai Lossky, Max Scheler, and Nicolai Hartmann.Frederic Tremblay - 2019 - In Moritz Kalckreuth, Gregor Schmieg & Friedrich Hausen (eds.), Nicolai Hartmanns Neue Ontologie und die Philosophische Anthropologie: Menschliches Leben in Natur und Geist. Berlin, Germany: pp. 193-232.
    The prominent Russian philosopher Nikolai Lossky and his ex-student Nicolai Hartmann shared many metaphysical and epistemological views, and Lossky is likely to have influenced Hartmann in (...)adopting several of them. But, in the case of axiological issues, it appears that Lossky also borrowed from the axiologies of Hartmann and the latter's Cologne colleague, Max Scheler. The links between the theories of values of Scheler and Hartmann have been studied abundantly, but never in relation to Lossky. In this paper, I examine the manifold relationshipssimilarities, differences, borrowings, criticisms, and possible influencesbetween Lossky's axiology and those of Scheler and Hartmann on four key interweaving issues: (1) their ontological realism with regards to the objectivity of values, (2) their epistemological theories of the intuition of values, (3) their ontological definitions of "value", i.e., whether values are relations, qualities, essences, powers, meanings, etc., and (4) their theories of the stratification of values. (shrink)
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  11.  33
    Uma questão metodológica: o interesse cognitivo em Max Weber.Henrique F. F. Custódio - 2009 - Revista Eletrônica Do Instituto de Humanidades 8 (XXX):95-104.
    Para Max Weber, a sociedade não pode ser compreendida em sua totalidade. Max Weber tem como referência uma realidade infinita e complexa, analisada a partir de um (...)
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  12.  17
    Max Scheler †.Frederic Tremblay & Nicolai Hartmann - 2019 - In Moritz Kalckreuth, Gregor Schmieg & Friedrich Hausen (eds.), Nicolai Hartmanns Neue Ontologie und die Philosophische Anthropologie: Menschliches Leben in Natur und Geist. Berlin, Germany: pp. 263-271.
    This is a translation of the obituary that Nicolai Hartmann wrote for his colleague and friend, Max Scheler, after the latter's premature death in 1928. In (...)this eulogy, after emphasizing the unfortunate incompleteness of Scheler's lifework, his keeping abreast with the development of the various sciences, his power of intuition, and the fact that he was a philosopher of life without for that matter having a Lebensphilosophie, Hartmann chronologically recapitulates Scheler's life achievements, beginning with his career in Jena, his interest for ethical principles, his relation to the phenomenological movement in Munich, his theory of values, wartime in Berlin, his work on the sociology of knowledge, he gives us glimpses into Scheler's unwritten and still fluctuating metaphysical views, his ever-growing interest in ontological questions, which was guided by his continued interest in the problem of man, his power of relearning, and the apparent contradictions in his thought, which, Hartmann says, was primarily the thought of a "problemthinker." The original German text was first published in Kant-Studien: Philosophische Zeitschrift der Kant-Gesellschaft, vol. 33, n. 1/2, 1928, pp. ixxvi. The original pagination is indicated in angle brackets. (shrink)
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  13.  70
    The Structure of Max Weber's Ethic of Responsibility.Bradley E. Starr - 1999 - Journal of Religious Ethics 27 (3):407 - 434.
    Max Weber's distinction in "Politics as a Vocation" between the ethic of conviction and the ethic of responsibility is best understood as a distinction between mutually (...)exclusive ethical worldviews. Interpretations that correlate the two ethics with Weber's distinction between value-rational social action and instrumental-rational social action are misleading since Weber assumes that both types of rational social action are present in both ethics. The ethic of conviction recognizes a given hierarchy of values as the context for moral endeavor. The ethic of responsibility acknowledges value obligations, but assumes the absence of any given hierarchy of values and the inevitability of value conflict as the context for moral endeavor. When interpreted in the context of his multilayered understanding of value conflict, Weber's ethic of responsibility emerges as a coherent ethical perspective. (shrink)
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  14.  16
    Friedrich Max Müller und die idealistische Wurzel der Religionswissenschaft.Vsevolod V. Zolotukhin - 2018 - Zeitschrift für Religionswissenschaft 26 (2):264-282.
    Zusammenfassung Dieser Beitrag widmet sich dem Zusammenhang zwischen dem deutschen Idealismus und Max Müllers Religionswissenschaft, die als erstes und maßgebendes religionswissenschaftliches Projekt betrachtet werden kann. Es wird (...)
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  15.  37
    La tesi dell'impotenza dello spirito e il problema del dualismo nell'ultimo Scheler. Die These von der Ohnmacht des Geistes bei Max Scheler.Guido Cusinato - 1995 - Verifiche: Rivista Trimestrale di Scienze Umane 24 (1):65-100.
    Questo saggio mette in discussione l'interpretazione predominante sull'ultimo Scheler e basata sulla tesi di un dualismo sostanziale fra Geist e Leben riconducibile a quello cartesiano. Questa (...) interpretazione non tiene conto che Scheler in Die Stellung des Menschen im Kosmos critica espressamente il dualismo cartesiano. In secondo luogo, attraverso una precisa analisi dei testi, si mette in luce come dopo il 1924, il termine Geist assuma nel testo scheleriano un significato molto diverso da quello del periodo intermedio, e venga caratterizzato come un attributo completamente impotente. Il problema delle interpretazioni dualistiche è quello di sovrapporre questi due concetti di Geist e in particolare di continuare ad applicare al concetto di Geist sviluppato dopo il 1924 le stesse caratteristiche che Scheler attribuiva al Geist nel periodo intermedio, quando lo identificava ancora con la persona, cioè con un centro dotato di forza. A causa di questa indistinzione le interpretazioni dualistiche non riescono a rispondere alla domanda fondamentale: con quali forze uno spirito originariamente impotente e senza forze potrebbe contrapporsi dualisticamente alla vita? Scheler stesso anticipa possibili obiezioni in questo senso e afferma che «non lo spirito, ma solo l'intelletto ipersublimato, che Klages confonde con lo spirito, è in un certo senso ostile alla vita» (Max Scheler, GW IX, 150). In realtà il vero punto debole della relazione fra Geist e Drang non è il dualismo, tanto che Scheler stesso interpreta il rapporto nel senso di una compenetrazione (Durchdringung), un termine ripreso da Schelling, ma piuttosto il fatto che questa compenetrazione sfocia in una metafisica astratta che non ha più il suo fulcro nel concetto di persona ma in quello di Geist. (shrink)
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  16.  36
    Max Deutscher's Genre of Philosophy.Marguerite La Caze - 2009 - Crossroads (1):71-78.
    Early in his career, Max Deutscher he started to explore questions in the philosophy of mind, which continue to interest him. His early reading of Jean-Paul (...)Sartre, and the work of Gilbert Ryle, informs all his work. My paper traces the theme of genre in philosophy as it is exemplified and discussed throughout Deutschers work, including Judgment After Arendt (2007). (shrink)
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  17. Max Weber and Michel Foucault: Parallel Life-Works.Arpad Szakolczai - 1998 - Routledge.
    Max Weber and Michael Foucault are among the most controversial and fascinating thinkers of our century. This book is the first to jointly analyse them in detail, (...)
     
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  18.  16
    Premissas fundamentais do sistema ético de Max Scheler.Possidônio Ferreira Barbosa Júnior & Antonio Rômullo Pereira Ribeiro de Sousa - 2016 - Cadernos Do Pet Filosofia 7 (14):62-71.
    O artigo constitui-se de uma apresentação sucinta dos elementos principais do sistema ético de Max Scheler. Utilizando-se do método fenomenológico, Scheler afirma que a ética deve (...) basear-se na experiência, pois o valor não é algo que se atribui, mas que é experimentado. O fenomenólogo alemão defende que o homem está rodeado por um cosmos de valores que não necessita ser produzido, apenas reconhecido através do perceber sentimental, possibilitando, inclusive, uma organização hierárquica dos valores. No entanto, este perceber se encontra afetado pelo ressentimento, o que implica em uma negação dos valores através da inversão valorativa. (shrink)
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  19.  17
    Tugend als Wert: Christoph Halbig und Max Scheler im Vergleich.Susanne Moser - 2016 - Labyrinth 18 (2):158-192.
    Virtue as Value: A Comparison between Christoph Halbig and Max Scheler The aim of the following contribution is to compare the virtue conceptions of Christoph Halbig and (...)
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  20.  32
    ℙmax Variations for Separating Club Guessing Principles.Tetsuya Ishiu & Paul B. Larson - 2012 - Journal of Symbolic Logic 77 (2):532-544.
    In his book on P max [7], Woodin presents a collection of partial orders whose extensions satisfy strong club guessing principles on ω | . In this paper (...)we employ one of the techniques from this book to produce P max variations which separate various club guessing principles. The principle (+) and its variants are weak guessing principles which were first considered by the second author [4] while studying games of length ω | . It was shown in [1] that the Continuum Hypothesis does not imply (+) and that (+) does not imply the existence of a club guessing sequence on ω | . In this paper we give an alternate proof of the second of these results, using Woodin's P max technology, showing that a strengthening of (+) does not imply a weakening of club guessing known as the Interval Hitting Principle. The main technique in this paper, in addition to the standard P m a x machinery, is the use of condensation principles to build suitable iterations. (shrink)
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  21.  7
    Max Weber: sugerencias para una "reconstrucción".Ricardo F. Crespo - 1996 - Tópicos: Revista de Filosofía 11:23-34.
    Recientemente se ha avanzado en algunas variaciones a la interpretación estándar de la obras de Max Weber. De entre estas variaciones hay una visión no-sociológia del (...)corpus weberiano. Aquí trato de mostrar algunas implicaciones de esta nueva posición para la metodología de las ciencias sociales, y ofrezco un panorama bibliográfico del asunto. (shrink)
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  22.  33
    Desvendando a religião e as religiões mundiais em Max Weber (Revealing religion and the world religions in Max Weber) - DOI: 10.5752/P.2175-5841.2009v7n14p136[REVIEW]Arilson Silva Oliveira - 2009 - Horizonte 7 (14):136-155.
    Apresentamos Max Weber como um dos sociólogos e historiadores mais importantes dentre aqueles que se dedicaram ao estudo do fenômeno religioso. Na verdade, é possível afirmar que (...)
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  23.  25
    Max Weber's Concept of "Event", and the Logical Categories of a "Science of Chaos" [Spanish].Luca Mori - 2013 - Eidos: Revista de Filosofía de la Universidad Del Norte 18:100-123.
    This paper aims at revealing the originality of Max Webers conception of the logical category ofhistoricity”, suggesting that in his writings on the methodology of (...)the social sciences we can find a stimulating and forerunner contribution to the analysis of some logical and formal problems concerning the relationship between human knowledge and the chaos of reality (what we might call, ante-litteram, “science of chaos”). In particular, considering that in Webers conception scientific knowledge finds no factsto graspin the natural world, but rather a chaos of unique and infinitely divisible events, the analysis will be focused on the following aspects: (a) Webers separation of causal imputation from the notion of necessary (natural) law; (b) the importance attached toprobability judgmentswith different degrees of certainty; (c) the proclaimed irreducibility of individual events to scientific models, laws, and (ideal)-types; (d) the effects imputed to the differentiation of the point of view of a scientific observer. (shrink)
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  24.  35
    A Marxist Who Speaks About God: Reflections on Max Adlers Religiosity and Jewish Sensitivity.Giorgio Ridolfi - 2011 - Journal of Jewish Thought and Philosophy 19 (1):73-94.
    This paper examines Max Adler's philosophical thought, in order to elucidate how he was able to spot a religious meaning in the materialistic conception of history (...)and to understand his connection to Judaism. The first part expounds on how the prominence of religious issues was perceived in the Marxist milieu; the second part analyzes Adler's particular position, above all in harmony with Kantian philosophy; and the third part brings out the essential differences between Adler's and Kant's ideas on religion. Finally the paper shows how Adler's hope in an ultramundane salvation of mankind separates his interpretation from Jewish messianism. (shrink)
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  25.  23
    Teaching or PreachingMax Charlesworth and Religious Education.Stan van Hooft - 2012 - Sophia 51 (4):531-544.
    In this essay I elaborate on the theoretical frameworkthat of Millian liberalismthat Max Charlesworth brought to many public issues, including that of the relation (...)between education and religion. I will then apply this framework to a debate in which I have been recently involved myself: a debate around the provision of religious instruction in public schools. In the first section I expound Charlesworths rejection of secularism in education in a liberal pluralist state and his defence of faith-based schooling. In the second section I uncover the religious motivations behind the Victorian governments 1950 amendments to the apparently secularist Victorian Education Act of 1872. In section three, I explore the notion of secularism more fully and suggest that the struggle between those who espouse religious instruction in state schools and those who oppose it while advocating a more general form of education about religion is a symptom of a deeper tension between liberalism and communitarianism within the culture of modernist, liberal states. (shrink)
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  26. Max Webers "Musiksoziologie".Christoph Braun & Max Weber - 1992
     
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  27. DerKunstregelbau’. Kontrapunktik in Max Webers Fragment Zur Musiksoziologie.Andreas Dorschel - 2010 - In Ulrich Tadday (ed.), Philosophie des Kontrapunkts. edition text + kritik. pp. 135-142.
    In his social theory, Max Weber (18641920) attempts to identify patterns that have distinguished Western rationality. Music, he argues, is one of the domains that exhibit (...) such structures. As a specific instance, Weber cites counterpoint as developed in 15th century Europe andso he claimsculminating in Bachs music. “No other epoch and culture possesses it”, Weber asserts. Counterpoints rationality is meant to manifest itself in rules; yet Webers approach lacks an analysis of such rules. Remarkably, 18th century music theory brought the social meaning of counterpoint to the fore more sharply than did Webers sociology of music. (shrink)
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  28. Leonardo, Descartes, Max Weber : Three Essays.Karl Jaspers - 1965 - Routledge.
    First published in 1965, this collection of three essays by influential German philosopher Karl Jaspers deals with the response of the philosophical mind to the world of (...)
     
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  29. The State of the Political: Conceptions of Politics and the State in the Thought of Max Weber, Carl Schmitt, and Franz Neumann.Duncan Kelly - 2003 - Oup/British Academy.
    The State of the Political challenges traditional interpretations of the political thought of Max Weber, Carl Schmitt, and Franz Neumann. Focusing on their adaptation of a German (...)
     
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  30. Max Weber: religião, valores e teoria do conhecimento.Marcos Seneda & Henrique F. F. Custódio (eds.) - 2016 - EDUFU.
    Max Weber: religião, valores e teoria do conhecimento.
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  31. Studies in Philosophy and in the History of Science Essays in Honor of Max Fisch. Edited by Richard Tursman. With a Pref. By D.W. Gotshalk.Richard Tursman & Max Harold Fisch - 1970 - Coronado Press.
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  32.  17
    Max Scheler: dallantropologia filosofica del Geist allantropologia filosofica della Bildung.Guido Cusinato - 2010 - Giornale di Filosofia 1:1-29.
  33. Max Webers Disciples: Theorizing the Charismatic Aristocracy.Paul Joosse - 2017 - Sociological Theory 35 (4):334-358.
    While several studies have explored the interactional dynamics of charismatic power, most have neglected the role of what Weber termed the charismatic aristocracy. This article revives the (...)
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  34.  53
    La psicopatologia di Karl Jaspers e i disturbi dell'ordo amoris nella prospettiva di Max Scheler (2017).Guido Cusinato - 2017 - In Medicina tra scienza e filosofia. Orthotes. pp. 35-39.
    Scheler, like Jaspers, gives a key importance to the relations with alterity and grounds both the individual formation and social ontology on the practices ofsharing emotions”. (...)
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  35.  66
    Max Scheler: Wert als Urphänomen.Guido Cusinato - 2012 - In Person und Selbsttranszendenz. Würzburg: Königshausen & Neumann. pp. 137-141.
    Was ist Wert? Des Öfteren hat man bei der Beantwortung dieser Frage den Wert als etwas einer Qualität oder einem Attribut Ähnliches konzipiert. Meines Erachtens muss die (...)
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  36. Max Weber and Karl Marx.Karl Löwith, T. B. Bottomore & William Outhwaite - 1993
     
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  37. Capitalism and Modern Social Theory an Analysis of the Writings of Marx, Durkheim and Max Weber.Anthony Giddens - 1971
     
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  38. Max Horkheimer's Critical Theory of Religion: The Meaning of Religion in the Struggle for Human Emancipation.Michael R. Ott - 2001 - University Press of America.
    Over the past thirty years much has been written about the critical theory of society that was produced by a small group of left-wing Hegelians in (...)the Institute of Social Research in Frankfurt am Main, Germany and in the United States. This book seeks to make a contribution to the continued development of the critical theory of society and religion as it offers a corrective to the one-sided, positivistic development of the modern social sciences as well as to the increasing social irrelevancy of the contemporary Christian church. (shrink)
     
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  39. Fleeing the Iron Cage: Culture, Politics, and Modernity in the Thought of Max Weber.Lawrence A. Scaff - 1989 - University of California Press.
  40. Max Weber.Anthony T. Kronman - 1983 - Stanford University Press.
     
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  41. Max Stirner : The End of Philosophy and Political Subjectivity.Widukind De Ridder - 2011 - In Saul Newman (ed.), Max Stirner. Palgrave-Macmillan. pp. 143-167.
    Max Stirner has often been considered a Young Hegelian, or even the 'last Hegelian'. Such a reading implies that Stirner drew the logical conclusions of Hegels (...)philosophy, thereby ignoring the way his thought marks a fundamental break with the philosophical tradition as a whole. Stirners notions of 'egoism', 'ownness' and 'Der Einzige' ('the ego') were not philosophical concepts but, in a Foucauldian sense, tools to dismantle the subject-object dichotomy and its social and political bearings in the wake of modernity. It is argued, furthermore, that his ideas cannot be reduced to a traditional philosophy of the subject (existentialism). This chapter analyses both Stirners quest to 'dissolve' philosophy, as well as its radical implications for political theory as a whole. Stirners notion of Der Einzige not only questions the revolutionary subject in a strictly Marxist sense, but eventually any form of (political) subjectivity. Stirners radical criticism of the emancipatory claims of his contemporaries allows us to question and rethink the concepts of contemporary social and political theory, not only by criticizing the way political power is commonly conceived and by refraining from positing essentialist guarantees, but also by laying bare the problem of political subjectivity. (shrink)
     
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    Reconstruction und Reeducation. Max Horkheimer und die deutsch-israelische Freundschaft, 19481973.Philipp Lenhard - 2017 - Naharaim 11 (1-2):25-46.
    Name der Zeitschrift: Naharaim Jahrgang: 11 Heft: 1-2 Seiten: 25-46.
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  43. Max Webers Vision of History: Ethics and Methods.Guenther Roth & Wolfgang Schluchter - 1979 - University of California Press.
     
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  44.  40
    Beruf, Dasein y Ethik Un análisis de los textos de la polémica sobre La ética protestante y el espíritu del capitalismo de Max Weber.José Luis Villacañas Berlanga - 2010 - Revista de Filosofía (Madrid) 43:145-162.
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    Critique of Max Velmans on Mind-Brain Identity Theory and ConsciousnessPart I.Simon van Rysewyk - 2013
  46.  33
    Mary and Max and Jack and Ned.John Perry - 2006 - In Dean Zimmerman (ed.), Oxford Studies in Metaphysics, Volume 2. Oxford: Clarendon Press. pp. 79.
  47. Études Sur Max Weber.Julien Freund - 1990 - Droz.
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  48. The Classical Attempt at Theoretical Synthesis Max Weber.Jeffrey C. Alexander - 1983
     
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  49. Max Weber E Il Diritto.S. Andrini, Renato Treves & Centro Nazionale di Prevenzione E. Difesa Sociale - 1981 - F. Angeli.
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  50. Freiheit Und Historisches Schicksal Heidelberger Max Weber-Vorlesungen 1981.Reinhard Bendix - 1982
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