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Nicholas F. Gier [46]Nicholas Francis Gier [1]
  1. Wittgenstein and Phenomenology: A Comparative Study of the Later Wittgenstein, Husserl, Heidegger, and Merleau-Ponty.Nicholas F. Gier - 1981 - State University of New York Press.
    In the first in-depth philosophical study of the subject, Nicholas Gier examines the published and unpublished writings of Ludwig Wittgenstein, to show the striking parallels between Wittgenstein and phenomenology. Between 1929 and 1933, the philosopher proposed programs that bore a detailed resemblance to dominant themes in the phenomenology of Husserl and some “life-world” phenomenologists. This sound, thoroughly readable study examines how and why he eventually moved away from it. Gier demonstrates, however, that Wittgenstein’s phenomenology continues as his “grammar” of the (...)
     
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  2.  60
    The Dancing Ru: A Confucian Aesthetics of Virtue.Nicholas F. Gier - 2001 - Philosophy East and West 51 (2):280-305.
    The most constructive response to the crisis in moral theory has been the revival of virtue ethics, which has the advantages of being personal, contextual, and, as will be argued, normative as well. It is also proposed that the best way to refound virtue ethics is to return to the Greek concept of technē tou biou, literally "craft of life." The ancients did not distinguish between craft and fine art, and the meaning of technē, even in its Latin form, ars, (...)
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  3.  22
    The Dancing.Nicholas F. Gier - 2001 - Philosophy East and West 51 (2):280-305.
    The most constructive response to the crisis in moral theory has been the revival of virtue ethics, which has the advantages of being personal, contextual, and, as will be argued, normative as well. It is also proposed that the best way to refound virtue ethics is to return to the Greek concept of technē tou biou, literally "craft of life." The ancients did not distinguish between craft and fine art, and the meaning of technē, even in its Latin form, ars, (...)
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  4.  9
    The Virtue of Nonviolence: From Gautama to Gandhi.Nicholas F. Gier - 2003 - State University of New York Press.
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  5. The Philosophy of Mahatma Gandhi for the Twenty-First Century.Bhikhu Parekh, Anthony Parel, Vinit Haksar, Richard L. Johnson, Nicholas F. Gier, Fred Dallmayr, Joseph Prabhu, Naresh Dadhich, Makarand Paranjape, Margaret Chatterjee & M. V. Naidu - 2008 - Lexington Books.
    This volume shows how Gandhi's thought and action-oriented approach are significant, relevant, and urgently needed for addressing major contemporary problems and concerns, including issues of violence and nonviolence, war and peace, religious conflict and dialogue, terrorism, ethics, civil disobedience, injustice, modernism and postmodernism, oppression and exploitation, and environmental destruction. Appropriate for general readers and Gandhi specialists, this volume will be of interest for those in philosophy, religion, political science, history, cultural studies, peace studies, and many other fields.
     
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  6. Spiritual Titanism Indian, Chinese, and Western Perspectives.Nicholas F. Gier - 2000
     
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  7.  57
    Wittgenstein and Forms of Life.Nicholas F. Gier - 1980 - Philosophy of the Social Sciences 10 (3):241-258.
  8. Wittgenstein and Phenomenology.Nicholas F. Gier - 1982 - Critica 14 (42):109-111.
     
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  9.  18
    Spiritual Titanism: Indian, Chinese, and Western Perspectives.Robert Wicks & Nicholas F. Gier - 2002 - Journal of the American Oriental Society 122 (1):160.
  10.  61
    Confucius, Gandhi and the Aesthetics of Virtue.Nicholas F. Gier - 2001 - Asian Philosophy 11 (1):41 – 54.
    Both Confucius and Gandhi were fervent political reformers and this paper argues that their views of human nature and the self-society-world relationship are instructively similar. Gandhi never accepted Shankara's doctrine of.
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  11. The Virtue of Nonviolence: From Gautama to Gandhi.Nicholas F. Gier - 2005 - State University of New York Press.
     
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  12.  46
    Whitehead, Confucius, and the Aesthetics of Virtue.Nicholas F. Gier - 2004 - Asian Philosophy 14 (2):171 – 190.
    The most constructive response to the crisis in moral theory has been the revival of virtue ethics, an ethics that has the advantages of being personal, contextual, and, as this paper will argue, normative as well. The first section offers a general comparative analysis of Confucian and Whiteheadian philosophies, showing their common process orientation and their views of a somatic self united in reason and passion. The second section contrasts rational with aesthetic order, demonstrating a parallel with analytic and synthetic (...)
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  13.  20
    Wittgenstein's Phenomenology Revisited.Nicholas F. Gier - 1990 - Philosophy Today 34 (3):273-288.
  14.  81
    The Ethics of Confucius and Aristotle: Mirrors of Virtue – by Jiyuan Yu.Nicholas F. Gier - 2008 - Journal of Chinese Philosophy 35 (4):692-695.
  15.  47
    Dharma Morality As Virtue Ethics.Nicholas F. Gier - unknown
    consequentialism."[2] Whereas it is virtually impossible to do the hedonic calculus for ordinary pains and pleasures, there is no question about the long term good consequences of the virtues and good character, as compared to the long term pain that the vices bring. This means that attempts, such as Michael Slote's gallant.
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  16.  73
    Nonviolence as a Civic Virtue: Gandhi and Reformed Liberalism. [REVIEW]Nicholas F. Gier - 2003 - International Journal of Hindu Studies 7 (1-3):75-97.
    Peace is the primary public good. --James K. Galbraith Somehow or other the wrong belief has taken possession of us that ahimsa is preeminently a weapon for individuals and its use should, therefore, be limited to that sphere. In fact this is not the case.
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  17.  17
    Book Review: The Ethics of Confucius and Aristotle: Mirrors of Virtue. [REVIEW]Nicholas F. Gier - 2008 - Journal of Chinese Philosophy 35 (4):692-695.
  18.  31
    Hebrew and Buddhist Selves: A Constructive Postmodern Study.Nicholas F. Gier & Johnson Petta - 2007 - Asian Philosophy 17 (1):47 – 64.
    Our task will be to demonstrate that there are instructive parallels between Hebrew and Buddhist concepts of self. There are at least five main constituents (skandhas in Sanskrit) of the Hebrew self: (1) nepe as living being; (2) rah as indwelling spirit; (3) lb as heart-mind; (4) bāār as flesh; and (5) dām as blood. We will compare these with the five Buddhist skandhas: disposition (samskāra), consciousness (vijñāna), feeling (vedanā), perception (samjñā), and body (rpa). Generally, what we will discover is (...)
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  19.  19
    Hindu Titanism.Nicholas F. Gier - 1995 - Philosophy East and West 45 (1):73-96.
  20.  42
    Wittgenstein, Intentionality, and Behaviorism.Nicholas F. Gier - 1982 - Metaphilosophy 13 (1):46–64.
  21.  32
    Wittgenstein and Heidegger : A Phenomenology of Forms of Life.Nicholas F. Gier - 1981 - Tijdschrift Voor Filosofie 43 (2):269 - 305.
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  22.  60
    The Yogī and the Goddess.Nicholas F. Gier - 1997 - International Journal of Hindu Studies 1 (2):265-287.
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  23.  23
    Three Types of Divine Power.Nicholas F. Gier - 1991 - Process Studies 20 (4):221-232.
  24.  19
    Ahimsa, the Self, and Postmodernism: Jain, Vedantist, and Buddhist Perspectives.Nicholas F. Gier - 1995 - International Philosophical Quarterly 35 (1):71-86.
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  25.  30
    Gandhi, Deep Religious Pluralism, and Multiculturalism.Nicholas F. Gier - 2014 - Philosophy East and West 64 (2):319-339.
    I’ve advanced from tolerance to equal respect for all religions.1I’ve broadened my Hinduism by loving other religions as my own.2[Gandhi’s] doctrine of the equality of religions . . . did not move towards a single global religion, but enjoins us all to become better expressions of our own faith, being enriched in the process by influences from other faiths.3At first glance the religious philosophy of Mohandas K. Gandhi appears to be a version of the perennial philosophy, the main proponent of (...)
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  26.  30
    Intentionality and Prehension.Nicholas F. Gier - 1976 - Process Studies 6 (3):197-213.
  27.  22
    Overreaching to Be Different: A Critique of Rajiv Malhotra’s Being Different. [REVIEW]Nicholas F. Gier - 2012 - International Journal of Hindu Studies 16 (3):259-285.
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  28.  20
    Language and Experience.Nicholas F. Gier - 1988 - International Studies in Philosophy 20 (3):139-140.
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  29.  15
    Overreaching to Be Different: A Critique of Rajiv Malhotra’s Being Different.Nicholas F. Gier - 2012 - International Journal of Hindu Studies 16 (3):259-285.
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  30. James C. Edwards, The Authority of Language: Heidegger, Wittgenstein, and the Threat of Philosophical Nihilism Reviewed By.Nicholas F. Gier - 1991 - Philosophy in Review 11 (3):181-183.
     
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  31. Souren Teghrarian, Anthony Serafini, and Edward Cook, Eds., Ludwig Wittgenstein: A Symposium on the Centennial of His Birth Reviewed By.Nicholas F. Gier - 1991 - Philosophy in Review 11 (6):430-432.
     
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  32.  18
    A Response to Shyam Ranganathan's Review of "The Virtue of Non-Violence: From Gautama to Gandhi".Nicholas F. Gier - 2007 - Philosophy East and West 57 (4):561 - 563.
  33.  13
    Last Judgment As Self-Judgment (Kant, Autonomy, And Divine Power).Nicholas F. Gier - 2001 - Indian Philosophical Quarterly 28 (1):15-32.
  34.  15
    Xunzi and the Confucian Answer to Titanism.Nicholas F. Gier - 1995 - Journal of Chinese Philosophy 22 (2):129-151.
    The term "humanism" has been used to describe only one eastern philosophy: Confucianism. Commentators on Indian philosophy are sometimes emphatic in their judgment that Hinduism, Buddhism, and Jainism represent the very antithesis of western or Confucian humanism. Heinrich Zimmer is typical: "Humanity ... was the paramount concern of Greek idealism, as it is today of western Christianity in its modern form: but for the Indian sages and ascetics... humanity was no more than the shell to be pierced, shattered, and dismissed." (...)
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  35.  12
    A Response to Shyam Ranganathan's Review Of.Nicholas F. Gier - 2007 - Philosophy East and West 57 (4).
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  36.  13
    On the Deification of Confucius.Nicholas F. Gier - 1993 - Asian Philosophy 3 (1):43 – 54.
    It is fair to say that Confucius never ceased to be the object of the cult he had wanted: . . . [celebrating] the wisdom that causes men to turn away from mystical practices and theories, from magic and prayer, from doctrines of personal power and salvation.
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  37.  6
    Wittgenstein on Foundations.Nicholas F. Gier - 1992 - International Philosophical Quarterly 32 (1):119-125.
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  38. David Rubinstein, Marx and Wittgenstein: Social Praxis and Social Explanation Reviewed By.Nicholas F. Gier - 1983 - Philosophy in Review 3 (4):201-203.
  39.  3
    Language and Experience: Descriptions of Living Language in Husserl and Wittgenstein. [REVIEW]Nicholas F. Gier - 1988 - International Studies in Philosophy 20 (3):139-140.
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  40.  6
    A Grammar of Fear and Evil.Nicholas F. Gier - 2003 - International Studies in Philosophy 35 (4):365-367.
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  41.  3
    A Response to Shyam Ranganathan's Review of The Virtue of Non-Violence: From Gautama to Gandhi.Nicholas F. Gier - 2007 - Philosophy East and West 57 (4):561-563.
  42. A Grammar of Fear and Evil: A Husserlian-Wittgensteinian Hermeneutic. [REVIEW]Nicholas F. Gier - 2003 - International Studies in Philosophy 35 (4):365-367.
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  43. God, Reason, and the Evangelicals the Case Against Evangelical Rationalism.Nicholas F. Gier - 1987
     
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  44. Never Say “Never”.Nicholas F. Gier - 1991 - Journal of the British Society for Phenomenology 22 (1):80-83.
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  45. William L. McBride and Calvin 0. Schrag, Eds., Phenomenology in a Pluralistic Context Reviewed By.Nicholas F. Gier - 1985 - Philosophy in Review 5 (2):65-69.
     
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  46. Brahman and Dao: Comparative Studies of Indian and Chinese Philosophy and Religion.Ram Nath Jha, Sophia Katz, Friederike Assandri, Nicholas F. Gier, Alexus McLeod, Tim Connolly, Yong Huang, Livia Kohn, Wei Zhang, Joshua Capitanio, Guang Xing, Bill M. Mak, John M. Thompson, Carl Olson & Gad C. Isay - 2013 - Lexington Books.
    Although there are various studies comparing Greek and Indian philosophy and religion, and Chinese and Western philosophy and religion, Brahman and Dao: Comparatives Studies in Indian and Chinese Philosophy and Religion is a first of its kind that brings together Indian and Chinese philosophies and religions. Brahman and Dao helps close the gap on a much needed examination on the rich history of Buddhist transmission to China, and the many generations of Indian Buddhist missionaries to China and Chinese Buddhist pilgrims (...)
     
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