Search results for 'Max Demeter Peyfuss' (try it on Scholar)

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  1.  34
    Maureen Henry, James G. Colbert, John W. Murphy, Max Demeter Peyfuss, John R. Ehrenberg & Maurice A. Finocchiaro (1981). Reviews. [REVIEW] Studies in East European Thought 22 (4):265-267.
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  2. Ned Block (2006). Max Black's Objection to Mind-Body Identity. Oxford Review of Metaphysics 3:3-78.
    considered an objection that he says he thought was first put to him by Max Black. He says.
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  3.  19
    Mattia Riccardi (2016). Max Scheler, Cousin of Disjunctivism. 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, Frege and Husserl are the most prominent names that have been mentioned in this regard. In my paper I shall argue that Max Scheler deserves a particularly relevant place in the genealogy of disjunctivism for three main reasons. First, Scheler’s view of perceptual experience is distinctively disjunctivist, as he explicitly argues that perceptions and (...)
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  4. Arpad Szakolczai (2013). Max Weber and Michel Foucault: Parallel Life-Works. 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, and to make effective links between their lives and work; it coincides with a substantial resurgence of interest in their writings. The author's exciting interpretative approach reveals a new dimension in reading the work of Foucault and Weber; it will be invaluable to students and those researching in sociology and philosophy.
     
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  5.  38
    Bradley E. Starr (1999). The Structure of Max Weber's Ethic of Responsibility. 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 (...)
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  6.  8
    Tetsuya Ishiu & Paul B. Larson (2012). ℛ Max Variations for Separating Club Guessing Principles. 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 (...)
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  7.  11
    Stan van Hooft (2012). Teaching or Preaching—Max Charlesworth and Religious Education. Sophia 51 (4):531-544.
    In this essay I elaborate on the theoretical framework – that of Millian liberalism – that 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 Charlesworth’s rejection of secularism in education in a liberal pluralist state and his defence of (...)
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  8.  3
    Marguerite La Caze (2009). Max Deutscher's Genre of Philosophy. 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 Deutscher’s work, including Judgment After Arendt (2007).
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  9.  13
    Giorgio Ridolfi (2011). A Marxist Who Speaks About God: Reflections on Max Adlers Religiosity and Jewish Sensitivity. 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 (...)
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  10.  4
    Luca Mori (2013). Max Weber's Concept of "Event", and the Logical Categories of a "Science of Chaos" [Spanish]. Eidos: Revista de Filosofía de la Universidad Del Norte 18:100-123.
    This paper aims at revealing the originality of Max Weber’s conception of the logical category of “historicity”, 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 Weber’s conception scientific knowledge finds no facts “to grasp” in the (...)
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  11.  5
    Arilson Silva Oliveira (2009). 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] 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 a análise da religião compreende um dos aspectos mais fundamentais de sua obra sócio-histórica. De modo geral, esse tema aparece em seus textos de duas maneiras diferentes, quais sejam: enquanto um objeto analisado em sua singularidade e enquanto uma manifestação social que influencia de maneira significativa os demais aspectos da vida comunitária. Aqui, observamos (...)
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  12. Christoph Braun & Max Weber (1992). Max Webers "Musiksoziologie". Monograph Collection (Matt - Pseudo).
     
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  13. Andreas Dorschel (2010). Der ‘Kunstregelbau’. Kontrapunktik in Max Webers Fragment Zur Musiksoziologie. In Ulrich Tadday (ed.), Philosophie des Kontrapunkts. Edition Text + Kritik 135-142.
    In his social theory, Max Weber (1864 – 1920) 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 and – so he claims – culminating in Bach’s music. “No other epoch and culture possesses it”, Weber asserts. Counterpoint’s rationality is meant to manifest itself in rules; yet Weber’s approach lacks an analysis of such rules. Remarkably, (...)
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  14. Max Harold Fisch & Richard Tursman (1970). 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. [REVIEW] Coronado Press.
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  15. Duncan Kelly (2003). The State of the Political: Conceptions of Politics and the State in the Thought of Max Weber, Carl Schmitt, and Franz Neumann. 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 tradition of state-legal theory, the book offers a scholarly, contextualized account of the interrelationship between their political thought and practical political criticism. Dr Kelly criticizes the typical separation of these writers, and offers a substantial reinterpretation of modern German political thought in a period of profound transition, in particular the relationship between political theory (...)
     
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  16. Karl Löwith, T. B. Bottomore & William Outhwaite (1993). Max Weber and Karl Marx.
     
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  17. Anthony Giddens (1971). Capitalism and Modern Social Theory an Analysis of the Writings of Marx, Durkheim and Max Weber. Monograph Collection (Matt - Pseudo).
     
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  18. Widukind De Ridder (2011). Max Stirner : The End of Philosophy and Political Subjectivity. In Saul Newman (ed.), Max Stirner. Palgrave Macmillan 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 Hegel’s philosophy, thereby ignoring the way his thought marks a fundamental break with the philosophical tradition as a whole. Stirner’s 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 (...)
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  19. Anthony T. Kronman (1983). Max Weber. Stanford University Press.
     
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  20. Eugene Kelly (1997). Structure and Diversity Studies in the Phenomenological Philosophy of Max Scheler.
     
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  21.  22
    Simon van Rysewyk (2013). Critique of Max Velmans on Mind-Brain Identity Theory and Consciousness – Part I.
  22. Julien Freund (1990). Études Sur Max Weber. Droz.
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  23. Lawrence A. Scaff (1989). Fleeing the Iron Cage Culture, Politics, and Modernity in the Thought of Max Weber. Monograph Collection (Matt - Pseudo).
     
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  24.  13
    John Perry (2006). Mary and Max and Jack and Ned. In Dean W. Zimmerman (ed.), Oxford Studies in Metaphysics, Volume 2. Oxford: Clarendon Press 79.
  25. Guenther Roth & Wolfgang Schluchter (1979). Max Weber's Vision of History Ethics and Methods. Monograph Collection (Matt - Pseudo).
     
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  26.  6
    José Luis Villacañas Berlanga (2011). Beruf, Dasein y Ethik Un análisis de los textos de la polémica sobre La ética protestante y el espíritu del capitalismo de Max Weber. Revista de Filosofía (Madrid) 43:145-162.
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  27. Jeffrey C. Alexander (1983). The Classical Attempt at Theoretical Synthesis Max Weber. Monograph Collection (Matt - Pseudo).
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  28. S. Andrini, Renato Treves & Centro Nazionale di Prevenzione E. Difesa Sociale (1981). Max Weber E Il Diritto. F. Angeli.
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  29. Reinhard Bendix (1982). Freiheit Und Historisches Schicksal Heidelberger Max Weber-Vorlesungen 1981.
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  30.  3
    Seyla Benhabib, Wolfgang Bonss & John McCole (eds.) (1995). On Max Horkheimer: New Perspectives. The MIT Press.
    These are questions that have lost none of their relevance.... Horkheimer remains a figure to be reckoned with.
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  31. Maurice Dupuy (1959). La Philosophie de la Religion Chez Max Scheler. Presses Universitaires de France.
     
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  32. Enrico Ferri (1992). L'antigiuridismo di Max Stirner. Monograph Collection (Matt - Pseudo).
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  33. Wilhelm Hausenstein & Benno Reifenberg (1958). Max Picard Zum Siebzigsten Geburtstag. E, Rentsch.
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  34. Karl Jaspers (2009). Leonardo, Descartes, Max Weber (Routledge Revivals): Three Essays. Routledge.
    First published in 1965. Routledge is an imprint of Taylor & Francis, an informa company.
     
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  35. Weyma Lübbe (1991). Legitimität Kraft Legalität Sinnverstehen Und Intitutionenanalyse Bei Max Weber Und Seinen Kritikern. Monograph Collection (Matt - Pseudo).
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  36. Michael R. Ott (2001). Max Horkheimer's Critical Theory of Religion: The Meaning of Religion in the Struggle for Human Emancipation. 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 (...)
     
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  37. Peter H. Hare (1970). Studies in Philosophy and in the History of Science Essays in Honor of Max Fisch. Monograph Collection (Matt - Pseudo).
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  38. Eric Voegelin & Peter-Joachim Opitz (1995). Die Grösse Max Webers. Monograph Collection (Matt - Pseudo).
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  39. P. Breiner (1995). The Political Logic of Economics and the Economic Logic of Modernity in Max Weber. Political Theory 23 (1):25-47.
    The explanation of everything by economic causes alone is never exhaustive in any sense whatsoever, in any sphere of cultural phenomena, not even in the economic sphere itself. Max Weber, “Objectivity”in Social Science and Social Policy (1904).
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  40. Arpad Szakolczai (2014). Max Weber and Michel Foucault: Parallel Life-Works. 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, and to make effective links between their lives and work; it coincides with a substantial resurgence of interest in their writings. The author's exciting interpretative approach reveals a new dimension in reading the work of Foucault and Weber; it will be invaluable to students and those researching in sociology and philosophy.
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  41. Andreas Kalyvas (2008). Democracy and the Politics of the Extraordinary: Max Weber, Carl Schmitt, and Hannah Arendt. Cambridge University Press.
    Although the modern age is often described as the age of democratic revolutions, the subject of popular foundings has not captured the imagination of contemporary political thought. Most of the time, democratic theory and political science treat as the object of their inquiry normal politics, institutionalized power, and consolidated democracies. The aim of Andreas Kalyvas' study is to show why it is important for democratic theory to rethink the question of its beginnings. Is there a founding unique to democracies? Can (...)
     
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  42.  26
    Viatcheslav Vetrov (2016). Von Schweinen im Kraut und Läufen mit Hindernissen: Ein Versuch über die Ironie in Max Webers China-Studie (On Pigs in the Weeds and Obstacle Courses: Approaching Irony in Max Weber's Study on China. An anthropological reading). Saeculum: Jahrbuch Für Universalgeschichte 65 (2):321-348.
    Objectivity is one of the central themes in Max Weber's work. Weber criticizes uncontrolled mixing up of thought and feeling which is to be avoided in investigations of cultures. At the same time he is convinced that any cultural study is necessarily an expression of some "one-sided points of view" espoused by scholars. This consideration is crucial for Max Weber's method. The present study analyzes the application of Max Weber's methodology to his study on China. Special attention is paid to (...)
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  43. Peter Beilharz (2007). Review: Max Koch, Roads to Post-Fordism: Labour Markets and Social Structures in Europe (Ashgate, 2006); Christian Joerges, Bo Strath and Peter Wagner (Eds), The Economy as a Polity: The Political Constitution of Contemporary Capitalism (UCL, 2005). [REVIEW] Thesis Eleven 91 (1):143-145.
    Review: Max Koch, Roads to Post-Fordism: Labour Markets and Social Structures in Europe ; Christian Joerges, Bo Strath and Peter Wagner , The Economy as a Polity: The Political Constitution of Contemporary Capitalism.
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  44.  7
    Daniel J. McKaughan (2005). The Influence of Niels Bohr on Max Delbrück: Revisiting the Hopes Inspired by “Light and Life”. Isis: A Journal of the History of Science 96 (4):507-529.
    The impact of Niels Bohr’s 1932 “Light and Life” lecture on Max Delbrück’s lifelong search for a form of “complementarity” in biology is well documented and much discussed, but the precise nature of that influence remains subject to misunderstanding. The standard reading, which sees Delbrück’s transition from physics into biology as inspired by the hope that investigation of biological phenomena might lead to a breakthrough discovery of new laws of physics, is colored much more by Erwin Schrödinger’s What Is Life? (...)
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  45. Joel M. Potter (2012). Arguments From the Priority of Feeling From Contemporary Emotion Theory and Max Scheler's Phenomenology. Quaestiones Disputatae 3 (1):215-225.
    Many so-called “cognitivist” theories of the emotions account for the meaningfulness of emotions in terms of beliefs or judgments that are associated or identified with these emotions. In recent years, a number of analytic philosophers have argued against these theories by pointing out that the objects of emotions are sometimes meaningfully experienced before one can take a reflective stance toward them. Peter Goldie defends this point of view in his book The Emotions: A Philosophical Exploration. Goldie argues that emotions are (...)
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  46.  3
    Matthew Rukgaber (2016). Phenomenological Film Theory and Max Scheler’s Personalist Aesthetics. Studia Phaenomenologica 16:215-240.
    Max Scheler never published a theory of art, but his aesthetics, like the rest of his thought, occupies an intriguing position that links early phenomenology, Catholic personalist thought, and philosophical anthropology. His metaphysics of the person and theory of value, when combined with his account of the lived-body and of our access to other minds through love, translates into a powerful, humanistic theory of art. This article elaborates what Scheler’s aesthetics would look like had he developed it and applied it (...)
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  47.  69
    Yinghua Lu (2014). Thea PrioriValue and Feeling in Max Scheler and Wang Yangming. Asian Philosophy 24 (3):197-211.
    Following Mou Zongsan’s interpretation of Wang Yangming, this paper investigates the phenomenology of values and moral emotions in Max Scheler and the Confucian learning of heart, especially Wang Yangming. Part I illustrates the meaning of moral emotions in Confucianism and introduces Wang Yangming’s idea of pure knowing . Part II introduces Max Scheler’s idea of a priori value and feeling in order to explain how pure knowing could be both immanent and transcendental, both subjective and objective. Part III explores the (...)
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  48.  13
    Saul Newman (2002). Max Stirner and the Politics of Posthumanism. Contemporary Political Theory 1 (2):221-238.
    This paper explores Max Stirner's political philosophy and its importance for contemporary theory. While our time is characterized by the breaking down and dislocation of essential and universal identities, little has been written on the philosophical roots of this phenomenon. I show the ways in which Stirner's ‘epistemological break’ with Enlightenment humanism, explicit in his critique of Feuerbach, lays the theoretical groundwork for this ‘politics of difference’. Indeed it anticipates many aspects of ‘poststructuralism’ thought. I argue here that Stirner's critique (...)
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  49. John F. Welsh (2010). Max Stirner's Dialectical Egoism: A New Interpretation. Lexington Books.
    This book interprets Max Stirner's The Ego and Its Own as a critique of modernity and traces the basic elements of his dialectical egoism through the writings of Benjamin Tucker, James L. Walker, and Dora Marsden. Stirner's concept of 'ownness' is the basis of his critique of the dispossession and homogenization of individuals in modernity and is an important contribution to the research literature on libertarianism, dialectics, and post-modernism.
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  50. Valer Ambrus (2001). Max Webers Wertfreiheitspostulat Und Die Naturalistische Begründung Von Normen. Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 32 (2):209-236.
    Max Weber's postulate of value-neutrality and the naturalistic justification of norms. The relationship between facts and values is an essential problem in philosophy, political science and sociology. Usually it is held that there is a wide gap between what is and what ought to be, the nature of which, however, is far from clear. My purpose is to elucidate this relationship by analyzing some well-known articles of Max Weber. I first present Weber's postulate of ‘value-neutrality’ and outline the reasons he (...)
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