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Michael H. Mitias [68]Michael Mitias [14]Michael Hanna Mitias [1]
  1.  17
    John Dewey’s Theory of Art, Experience and Nature: The Horizons of Feeling.Michael H. Mitias - 1987 - Journal of Aesthetics and Art Criticism 46 (4):526-528.
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  2.  30
    The Aesthetic Experience of the Architectural Work.Michael H. Mitias - 1999 - The Journal of Aesthetic Education 33 (3):61.
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  3.  84
    Philosophy and Architecture.Michael H. Mitias (ed.) - 1994 - Rodopi.
    Contents: PART I: AESTHETICS OF ARCHITECTURE: QUESTIONS. Francis SPARSHOTT: The Aesthetics of Architecture and the Politics of Space. Arnold BERLEANT: Architecture and the Aesthetics of Continuity. Stephen DAVIES: Is Architecture Art? PART II: NATURE OF ARCHITECTURE. B.R. TILGHMAN: Architecture, Expression, and the Understanding of a Culture. David NOVITZ: Architectural Brilliance and the Constraints of Time. Michael H. MITIAS: Expression in Architecture. Ralf WEBER: The Myth of Meaningful Forms. Michael H. MITIAS: Is Meaning in Architecture a Myth? A Response to Ralf (...)
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  4.  33
    What makes an experience aesthetic?Michael H. Mitias - 1982 - Journal of Aesthetics and Art Criticism 41 (2):157-169.
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  5.  37
    Dewey's Theory of Expression.Michael H. Mitias - 1992 - The Journal of Aesthetic Education 26 (3):41.
  6. What Makes an Experience Aesthetic?Michael H. Mitias - 1991 - Tijdschrift Voor Filosofie 53 (1):170-170.
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  7.  5
    Friendship: A Central Moral Value.Michael H. Mitias (ed.) - 2012 - Editions Rodopi.
    Friendship was recognized as a central moral value in the classical period, but it was dismissed from medieval, modern, and twentieth century moral theories. This book argues that this dismissal is unjustifiable. The validity of this claim is established in four steps. First, it proposes the concept of moral paradigm. This concept enables us to explore the source of moral value and to provide a criterion for the evaluation of the adequacy of moral theory. Second, the book explains why medieval, (...)
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  8.  50
    Does an Islamic Architecture Exist?Abdullah Al-Jasmi & Michael H. Mitias - 2004 - Revista Portuguesa de Filosofia 60 (1):197 - 214.
    Oleg Grabar has argued that there was not a system of visual symbols in Islamic culture; consequently it is difflcult to hold that an Islamic architecture exists; that is, if we were to stand before a mosque and try to experience it aesthetically or see what kind of building it is we would not be able to say that it is a mosque. In this paper we argue against this proposition. We, first, present a brief analysis of Grabar's view. Second, (...)
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  9. Art as a Social Institution.Michael H. Mitias - 1975 - Pacific Philosophical Quarterly 56 (3):330.
     
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  10.  15
    Aesthetics and Artistic Creation.Michael H. Mitias - 1982 - The Journal of Aesthetic Education 16 (1):99.
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  11. Architecture and Civilization.Michael Mitias - 2001 - Journal of Aesthetics and Art Criticism 59 (1):115-117.
     
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  12.  1
    Architecture and Civilization.Michael H. Mitias (ed.) - 1999 - Brill | Rodopi.
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  13. academic Board of the European Society for Dialogue and Universalism.Michael H. Mitias - 2004 - Dialogue and Universalism 14 (1-2):125-126.
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  14.  23
    Ambiguities in identifying the work of art.Michael H. Mitias - 1979 - Journal of Aesthetics and Art Criticism 38 (1):51-60.
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  15.  22
    Another Look at the Ontological Status of the Aesthetic Object.Michael H. Mitias - 1972 - Southwestern Journal of Philosophy 3 (2):29-49.
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  16.  68
    Aesthetic quality and aesthetic experience.Michael H. Mitias (ed.) - 1988 - Würzburg: Königshausen & Neumann.
    PREFACE One of the most difficult yet sadly neglected questions in the extant spectrum of contemporary aesthetic analysis is the relationship between ...
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  17.  21
    A Reply to Professor Feibleman.Michael H. Mitias - 1973 - Southwestern Journal of Philosophy 4 (1):21-24.
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  18. Basis of moral respect for the environment.Michael H. Mitias - 1997 - Dialogue and Universalism 7 (1-6).
     
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  19. Creativity and aesthetics.Michael H. Mitias - 1985 - In Creativity in Art, Religion, and Culture. Distributed in the U.S.A. By Humanities Press.
     
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  20. Creativity and human loving.Michael H. Mitias - 1985 - In Creativity in Art, Religion, and Culture. Distributed in the U.S.A. By Humanities Press.
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  21.  9
    Czarnocka’s Conception of Symbolic Truth.Michael H. Mitias - 2019 - Dialogue and Universalism 29 (2):189-216.
    The proposition I elucidates and defend in this paper is that the Transcendent can be an object of genuine knowledge and that the knowledge the philosophical mystic claims of it is symbolic in nature. In my endeavor to achieve this aim I rely on Małgorzata Czarnocka’s conception of symbolic truth as a model of explanation. I am inclined to think that, as a model of explanation, this conception sheds ample light on the possibility of having a cognitive experience of the (...)
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  22.  5
    Czarnocka’s Conception of Symbolic Truth.Michael H. Mitias - 2019 - Dialogue and Universalism 29 (2):153-188.
    The proposition I elucidate and defend in this paper is that the explanatory power of Malgorzata Czarnocka’s conception of symbolic truth extends beyond our knowledge of empirical reality and includes our knowledge of human nature and human values. The paper is composed of two parts. In the first part I present a detailed analysis of the conception of symbolic truth. The focus in this analysis is on the nature of the correspondence relation which connects a true statement and the cognitive (...)
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  23.  25
    Creativity in art, religion, and culture.Michael H. Mitias (ed.) - 1985 - Atlantic Highlands, N.J.: Distributed in the U.S.A. by Humanities Press.
    PREFACE It became clear to me in the past few years that any human quest or endeavor — whether it is in art, religion, business, politics, science, ...
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  24.  2
    Challenges of Universalism.Michael H. Mitias - 1991 - Dialogue and Humanism 1 (1):5-15.
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  25.  3
    Crystal Palace: A Concept of Universal Society.Michael H. Mitias - 2003 - Dialogue and Universalism 13 (6):43-58.
    The author presents here the “Crystal palace” as a symbol of the unity of human beings with each other and also with nature. In this unity beauty, truth and love find their highest actuality. The universality of human nature is the basis and impetus for creating a bond of community between the peoples of the world. Hence follow the author’s reflections on the conditions for developing universal society.
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  26.  8
    Can We Speak of 'Aesthetic Experience'?Michael H. Mitias - 1986 - In Possibility of the Aesthetic Experience. Distributors for the U.S. And Canada, Kluwer Academic. pp. 47--58.
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  27.  27
    Dewey on Moral Obligation.Michael H. Mitias - 1976 - Southwestern Journal of Philosophy 7 (1):75-82.
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  28.  5
    Do We Really Need a New Enlightenment for the 21st Century?Michael H. Mitias - 2023 - Dialogue and Universalism 33 (1):195-216.
    This article is a critical response to the claim advanced by Robert Elliott Allinson in three issues of Dialogue and Universalism that we need a new Enlightenment for the 21st century. In contradistinction to this claim, I argue that what we really need is a new interpretation of the ideals of the European Enlightenment. This assertion is based on the assumption that the basic beliefs and values that constitute the heart and soul of the European Enlightenment are founded in human (...)
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  29.  7
    Form and Function in the Congregational Mosque.Michael H. Mitias & Abdullah Al Jasmi - 2018 - Estetika: The European Journal of Aesthetics 55 (1):25-44.
    A large number of scholars have argued that a) Islamic architecture is hidden, in the sense that its interior is not articulated on the basis of its exterior; b) the form of Islamic buildings neither expresses nor embodies its function; and c) Islamic architecture is not tectonic or structural, but iconic in character. In this paper, we use Ernst Grube’s analysis of these three claims and focus our attention on the design of the congregational mosques. This paper presents informed arguments (...)
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  30.  5
    Form and Function in the Congregational Mosque.Michael H. Mitias & Abdullah Al Jasmi - 2020 - Estetika: The European Journal of Aesthetics 55 (1):25.
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  31.  84
    Hegel On International Law.Michael H. Mitias - 1984 - Perspektiven der Philosophie 10:37-51.
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  32. Hegel on the art object.Michael H. Mitias - 1980 - In Warren E. Steinkraus & Kenneth L. Schmitz (eds.), Pacific Philosophical Quarterly. Harvester Press. pp. 67--76.
     
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  33. Hegel on the Source of Political Authority.Michael Mitias - 1984 - Interpretation 12 (1):29-48.
     
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  34.  5
    Hegel on the Art Object.Michael H. Mitias - 1980 - Proceedings of the Hegel Society of America 4:67-76.
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  35. Hegel on the Art Object.Michael H. Mitias - 1975 - Pacific Philosophical Quarterly 56 (3):301.
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  36.  30
    Intercultural Dialogue.Michael Mitias & Abdullah Al-Jasmi - 2004 - Dialogue and Universalism 14 (3):143-161.
    Intercultural dialogue is the surest method for the transformation of humankind from as an agglomeration of states into a human community. Any attempt to engage in intercultural dialogue short of this ultimate goal will be superficial and vacuous. Working together toward this goal is an imperative, and it is an imperative because in spite of their diversity human cultures are various expressions of one nature: human nature. Their existence is an indication of the creativity and resourcefulness of this nature. They (...)
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  37. International Law and World Peace.Michael H. Mitias - 1990 - Dialectics and Humanism 17 (3):187-199.
  38. Is Wine an Art Object?Michael H. Mitias - 1973 - Pacific Philosophical Quarterly 54 (2):188.
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  39.  8
    Janusz Kuczyński’s Philosophy of Universalism.Michael H. Mitias - 2020 - Dialogue and Universalism 30 (2):35-57.
    This paper is a critical analysis of the conditions under which a decent world order is possible, an order in which the different peoples of the world can thrive under the conditions of peace, cooperation, freedom, justice, and prosperity. This analysis is done from the standpoint of Janusz Kuczyński’s philosophy of universalism as a metaphilosophy. More than any other in the contemporary period, this philosophy has advanced a focused, systematic, and comprehensive analysis of these conditions on the basis of a (...)
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  40.  9
    Janusz Kuczyński: The Philosopher I Knew.Michael Mitias, John Rensenbrink & Andrew Targowski - 2017 - Dialogue and Universalism 27 (2):8-10.
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  41.  3
    John Rensenbrink, the Man I Knew.Michael H. Mitias - 2022 - Dialogue and Universalism 32 (2):10-11.
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  42. Law as the Basis of the State: Hegel.Michael Mitias - 1981 - Interpretation 9 (2/3):279-300.
     
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  43.  5
    Love Letters: The Abyss of Loneliness.Michael H. Mitias - 2009 - Hamilton Books.
    This book is an in-depth discussion that seeks to answer two main questions: what is the nature of romantic love? What is the meaning of human life? The author argues that the longing for romantic love is part of the quest for meaningful life and human fulfillment.
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  44. Locus of Aesthetic Quality.Michael H. Mitias - 1988 - In Aesthetic Quality and Aesthetic Experience. Königshausen & Neumann. pp. 25--44.
     
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  45.  9
    Mysticism as a Basis of Inter-Religious Dialogue.Michael H. Mitias - 2019 - Dialogue and Universalism 29 (2):89-107.
    Some philosophers and theologians have argued that God-centeredness cannot be a condition of inter-religious dialogue for at least four reasons. First, it is an existential fact that all religions tend to view the truth of their beliefs and values as absolute. Second, all religions are embedded in radically different cultural contexts; this kind of difference undercuts the possibility of inter-religious dialogue. Third, grounding all the religions in a transcendent reality relativizes their beliefs and values. Moreover, people worship “their” God, not (...)
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  46.  59
    Marx and the human individual.Michael H. Mitias - 1972 - Studies in East European Thought 12 (3):245-254.
    In both Marx and Schaff, Marxism does not provide an adequate interpretation of the individual. The main reason for this is that there is no satisfactory analysis of autonomy.
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  47.  22
    Marx and the human individual.Michael H. Mitias - 1972 - Studies in Soviet Thought 12 (3):245-254.
    In both Marx and Schaff, Marxism does not provide an adequate interpretation of the individual. The main reason for this is that there is no satisfactory analysis of autonomy.
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  48.  7
    Moral Foundation of the State in Hegel's Philosophy of Right: Anatomy of an Argument.Michael H. Mitias (ed.) - 1984 - Rodopi.
    Anatomy of an Argument Michael H. Mitias. FOUR LOVE AS THE BASIS OF THE FAMILY Let us grant, for the sake of argument, my critic would object, that Hegel has made a distinction between a universal or natural law and a human law, ...
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  49. Moral Foundation of the State in Hegel's Philosophy of Right : Anatomy of an Argument, coll. « Elementa, 34 ».Michael H. Mitias - 1985 - Revue Philosophique de la France Et de l'Etranger 175 (1):38-39.
     
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  50. Moral Foundations of the State In Hegel’s Philosophy of Right: Anatomy of an Argument.Michael H. Mitias - 1984 - Tijdschrift Voor Filosofie 48 (2):350-351.
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