Search results for 'Power (Philosophy' (try it on Scholar)

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  1.  18
    William L. Power (2004). James F. Harris, Analytic Philosophy of Religion. International Journal for Philosophy of Religion 55 (3):193-195.
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  2.  15
    William L. Power (2001). Eugene Thomas Long, Twentieth-Century Western Philosophy of Religion 1900–2000. International Journal for Philosophy of Religion 49 (2):123-126.
  3.  17
    William L. Power (2012). Existential Faith and Biblical Philosophy. International Journal for Philosophy of Religion 72 (3):199-210.
    In this article, I present a case for a kind of existential theology which would be philosophical and metaphysical, though not broadly Platonic and classical, and biblical though not illogical. What I present will be an attempt to clarify and justify what I call "existential hayatological theism". In so doing I will draw on insights from what Edmond La B Cherbonnier and Claude Tresmontant designated as "biblical philosophy" and "biblical metaphysics" as well as from the neo-classical philosophies of Charles Hartshorne (...)
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  4.  6
    Michael Power (1986). Taking Stock: Philosophy and Accountancy. Philosophy 61 (237):387 - 394.
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  5.  30
    Edward J. Power (1996). Educational Philosophy: A History From the Ancient World to Modern America. Garland.
    The first step in education's long road to respectability lay in the ability of its proponents to demonstrate that it was worthy of collaborating with traditional disciplines in the syllabus of higher learning. The universities where the infant discipline of education was promoted benefited from scholars who engaged in teaching and research with enthusiasm and preached the gospel of scientific education. These schools-Teachers College/Columbia University, the University of Chicago, and Stanford University-gained a reputation as oases of pedagogical knowledge. Soon, public (...)
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  6.  12
    Hollis Phelps (2015). Absolute Power and Contingency: On the Theological Structure of Meillassoux’s Speculative Philosophy. Sophia 54 (3):343-362.
    Although Quentin Meillassoux’s philosophy desires to be postmetaphysical and posttheological, I argue in this paper that it remains structurally theological. Specifically, I argue that Meillassoux’s speculative thesis on the contingency of nature and its laws repeats at a formal level the medieval theological distinction between God’s absolute power and God’s ordained power. The first part of this paper discusses how this distinction allowed medieval theologians such as Thomas Aquinas and Duns Scotus to understand and have faith in the (...)
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  7.  39
    Gillian Clark & Tessa Rajak (eds.) (2002). Philosophy and Power in the Graeco-Roman World: Essays in Honour of Miriam Griffin. Oxford University Press.
    This volume in honour of Miriam Griffin brings together seventeen international specialists. Their essays range from Socrates to late antiquity, with a particular focus on Cicero. Subjects covered include the Stoics and Cynics, Roman law, the formulation of imperial power, Jews and Christians, 'performance philosophy', Augustine, late Platonism, and women philosophers.
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  8. Tatiana Batoulev, Vasil Prodanov & Angel Stefanov (eds.) (1992). Philosophy and Power: Proceedings of the International Summer Philosophical School, Varna, 29.06-02.07.1992. Institute of Philosophical Sciences, Ministry of Education and Science.
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  9. Adam Takahashi (2008). Nature, Formative Power and Intellect in the Natural Philosophy of Albert the Great. Early Science and Medicine 13 (5):451-481.
    The Dominican theologian Albert the Great was one of the first to investigate into the system of the world on the basis of an acquaintance with the entire Aristotelian corpus, which he read under the influence of Islamic philosophers. The present study aims to understand the core of Albert's natural philosophy. Albert's emblematic phrase, “every work of nature is the work of intelligence” , expresses the conviction that natural things are produced by the intellects that move the celestial bodies, just (...)
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  10.  11
    Peter Kemp (2012). Rethinking Philosophy as Power of the Word. Journal of Philosophical Research 37 (Supplement):419-426.
    If ‘power’ means cultural and political influence, philosophy has become a global world power. Philosophical argumentation and reflection constitute a non-economical, non-technological, and non-military power by the word that is capable of challenging the other powers, exposing lies and illusions, and proposing a better world as dwelling for humanity.Often the power of the philosophical word has been ignored, when philosophy was seen as pure description, pure reference, an innocent mirror, that forgets itself and make us present (...)
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  11. Barbara Levick (2002). Women, Power, and Philosophy at Rome and Beyond. In Gillian Clark & Tessa Rajak (eds.), Philosophy and Power in the Graeco-Roman World: Essays in Honour of Miriam Griffin. Oxford University Press.
     
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  12. Lou Marinoff (2012). The Inner Philosopher: Conversations on Philosophy's Transformative Power. Dialogue Path Press.
    Conversation 1: waking up to our inner strength -- Conversation 2: family education and parental recollections -- Conversation 3: philosophy and the will to encourage -- Conversation 4: a life of robust optimism -- Conversation 5: start from our shared humanity -- Conversation 6: like the light of the sun -- Conversation 7: healing as the restoration of wholeness -- Conversation 8: healing individual and social wounds -- Conversation 9: the healing power of dialogue -- Conversation 10: dialogue of (...)
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  13.  11
    Gabriel Soldatenko (2015). A Contribution Toward the Decolonization of Philosophy: Asserting the Coloniality of Power in the Study of Non-Western Philosophical Traditions. Comparative and Continental Philosophy 7 (2):138-156.
    This article proposes that the study of non-Western philosophical traditions ought to include a critical awareness of the experience, impact, and legacy of colonialism. In this regard, Latin American philosophy offers us a key concept—the coloniality of power. It will be shown that coloniality enriches and complicates our understanding of both the history of Western and non-Western philosophies. More specifically, coloniality helps to clarify and answer the following questions: First, how was it that the discipline of philosophy came to (...)
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  14.  8
    Siby K. George (forthcoming). Bernhard Irrgang: Handling Technical Power: Philosophy of Technology. AI and Society.
  15. Frances Bottenberg (2015). Power-Sharing in the Philosophy Classroom: Prospects and Pitfalls. American Association of Philosophy Teachers Studies in Pedagogy 1:33-46.
    Many of our students learn to approach their college education as yet another system of external control that places authority and decision-making power in the hands of others. This attitude carries consequences for young people’s growth as independent learners, critical thinkers, and participants in democratic community, which in turn has repercussions on personal, professional and political agency. One of the chief benefits to power-sharing in the philosophy classroom is that it disrupts students’ sense of passive complicity in their (...)
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  16. Avner de-Shalit (2006). Power to the People: Teaching Political Philosophy in Skeptical Times. Lexington Books.
    Power to the People examines the teaching of political philosophy in what is taken to be skeptical times. Author Avner de-Shalit encourages political philosophers to remain committed to the analytical achievements of political philosophy while also revising and improving the teachings of the discipline to be more in tune with the demands of democratic society.
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  17.  67
    P. Kemp (2010). Rethinking Philosophy: The Power of the Word. Diogenes 56 (4):29-35.
    The author discusses the limits, the power and the dangers of speech, seen as the essential mode of all philosophical ‘acts’. The place of speech in the public sphere is mentioned in relation to the politico-religious debates that have taken place in Denmark in the last few years. The paper returns to and develops the inaugural speech at the World Philosophy Conference in Seoul, South Korea, in July 2008.
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  18.  25
    Galia Patt-Shamir (2012). Filial Piety, Vital Power, and a Moral Sense of Immortality in Zhang Zai's Philosophy. Dao: A Journal of Comparative Philosophy 11 (2):223-239.
    The present article focuses on Zhang Zai’s 張載 attitude toward death and its moral significance. It launches with the unusual link between the opening statement of the Western Inscription 西銘 regarding heaven and earth as parents and the conclusion that serving one’s cosmic parents during life, one is peaceful in death. Through the analogy of human relations with heaven and earth as filial piety (xiao 孝), Zhang Zai sets a framework for an understanding that being filial through life eliminates the (...)
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  19.  8
    Manuel Sánchez Rodríguez (2012). Logica Naturalis, Healthy Understanding and the Reflecting Power of Judgment in Kant's Philosophy. Kant-Studien 103 (2):188-206.
    The aim of this article is to explore historically the origin of the difficulty of founding the reflecting power of judgment as Kant outlines it in the Preface to the third Critique. Despite that a foundation of the power of judging in the system of Transcendental Philosophy was only established in 1790, we must interpret it as a critical solution for an old problem, which Kant had already recognized around 1770. Through his comprehension of the meaning of healthy (...)
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  20.  12
    Frederick Olafson (1991). Nietzsche's Philosophy of Culture: A Paradox in the Will to Power. Philosophy and Phenomenological Research 51 (3):557-572.
    I examine Nietzsche's concept of a nihilism of strength\nand the relationship in which it stands to the kind of\nvital self-assertion that he admired in archaic\naristocracies. What is new in Nietzsche's nihilism of\nstrength is a self-awareness that was lacking in the past\nand that would enable a fully autonomous human being to\nrecognize the "being" he imposes on "becoming" as the\nexpression of his own will to power. I show that this idea\nleads to serious incoherencies in Nietzsche's account of\nthis new kind of strength (...)
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  21.  2
    C. Chimisso (2005). Constructing Narratives and Reading Texts: Approaches to History and Power Struggles Between Philosophy and Emergent Disciplines in Inter-War France. History of the Human Sciences 18 (3):83-107.
    In inter-war France, history of philosophy was a very important academic discipline, but nevertheless its practitioners thought it necessary to defend its identity, which was threatened by its vicinity to many other disciplines, and especially by the emergent social sciences and history of science. I shall focus on two particular issues that divided traditional historians of philosophy from historians of science, ethnologists and sociologists, and that became crucial in the definition of the identity of their disciplines: the conception of history (...)
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  22. Cinzia Arruzza & Dmitri Nikulin (eds.) (2016). Philosophy and Political Power in Antiquity. Brill.
    Edited by Cinzia Arruzza and Dmitri Nikulin, _Philosophy and Political Power in Antiquity_ is a collection of essays examining reflections by ancient philosophers on the implicit tension between political activity and the philosophical life from a variety of critical perspectives.
     
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  23. Polymnia Athanassiadi (2002). Philosophy and Power: The Creation of Orthodoxy in Neoplatonism. In Gillian Clark & Tessa Rajak (eds.), Philosophy and Power in the Graeco-Roman World: Essays in Honour of Miriam Griffin. Oxford University Press.
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  24. Margaret Atkins (2002). Old Philosophy and New Power: Cicero in Fifth-Century North Africa. In Gillian Clark & Tessa Rajak (eds.), Philosophy and Power in the Graeco-Roman World: Essays in Honour of Miriam Griffin. Oxford University Press.
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  25. Gillian Clark & Tessa Rajak (2002). Introduction: Philosophy and Power. In Gillian Clark & Tessa Rajak (eds.), Philosophy and Power in the Graeco-Roman World: Essays in Honour of Miriam Griffin. Oxford University Press.
     
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  26.  3
    R. James Ferguson & Rosita Dellios (2016). The Politics and Philosophy of Chinese Power: The Timeless and the Timely. Lexington Books.
    This book examines the politics, philosophy, and history of Chinese power, focusing on social, strategic, and diplomatic trends that have shaped China for over three thousand years. By probing political and philosophical trends, it provides an alternative analysis for the rise of contemporary China.
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  27. Michael Jimenez (2014). Power Corrupts: Karl Barth’s Use of Jacob Burckhardt’s Philosophy of History. Journal for the History of Modern Theology / Zeitschrift Für Neuere Theologiegeschichte 21 (1-2):164-179.
    This essay traces the influence of the nineteenth century Swiss historical school led by the historian Jacob Burckhardt upon the thought of the theologian Karl Barth. Barth utilizes the unseasonable thoughts of Burckhardt and Nietzsche to critique the optimistic philosophy of history based in Berlin. Burckhardt’s suspicion of power is especially important for Barth as they both disagree with Nietzsche’s fascination with power and Hegel’s optimistic historical reason. However, Barth’s mature ideas about history are almost exclusively focused on (...)
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  28. Sánchez Rodríguez Manuel (2012). Logica Naturalis, Healthy Understanding and the Reflecting Power of Judgment in Kant's Philosophy. The Source of the Problem of Judgment in the Leibniz-Wolffian Logic and Aesthetics. Kant-Studien 103 (2).
    The aim of this article is to explore historically the origin of the difficulty of founding the reflecting power of judgment as Kant outlines it in the Preface to the third Critique. Despite that a foundation of the power of judging in the system of Transcendental Philosophy was only established in 1790, we must interpret it as a critical solution for an old problem, which Kant had already recognized around 1770. Through his comprehension of the meaning of healthy (...)
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  29.  38
    Joseph Rouse (1987). Knowledge and Power: Toward a Political Philosophy of Science. Cornell University Press.
  30.  17
    Hope K. Fitz (2005). Nietzche\'s Philosophy of the Will to Power a Kind of Elan Vital and Creative Expression. Dialogue and Universalism 15 (5-6):43-54.
    In this paper I argue that, for Nietzsche, the will to power is a kind of élan vital, i.e., vital impulse, force or drive. In living creatures, it is a drive to express their natures. In human beings, it is complex and must be developed in stages. The initial stages include becoming independent and striving for freedom of spirit and expression. Of the few that achieve the last stage, some will become the Übermensch or superior persons who will achieve (...)
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  31.  13
    P. Mungwini (2011). ‘Philosophy and Tradition in Africa’: Critical Reflections on the Power and Vestiges of Colonial Nomenclature. Thought and Practice: A Journal of the Philosophical Association of Kenya 3 (1):1-19.
    The colonial narrative in Africa is replete with instances and processes of naming that were used not only to construct social realities and produce power and privilege, but also to inscribe, reify or denigrate African cultures. This work examines how the discourse of naming, specifically terms selected, stipulatively defined and applied by Western colonialists and early Western anthropologists, continue to sustain ambivalent attitudes towards the African heritage. It analyses the way in which the popular term and prefix ‘traditional’ is (...)
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  32.  30
    Gábor Kovács (1999). Can Power Be Humanized? The Notions of Elite and Legitimation in István Bibó's Political Philosophy. Studies in East European Thought 51 (4):307-327.
    Istvan Bibó was the clandestine politological authority during the late Kadar period, and was rediscovered after the fall of communism. The essay examines and reconstructs the notions of elite and legitimation in Bibó''s political philosophy. As a young thinker he confronted the value crisis between the two world wars. He was influenced by Oswald Spengler''s and Ortega y Gasset''s theories of elites. The essay analyses the similarities and differences in their views. In Bibó''s conceptual world, the theory of elites is (...)
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  33.  14
    Werner Beierwaltes (1970). Hegel's Social Philosophy as a Doctrine of Salvation and an Ideology of Power. Philosophy and History 3 (1):51-52.
  34.  8
    Phyllis S. Morris (1992). The Power of Consciousness and the Force of Circumstances in Sartre's Philosophy. International Studies in Philosophy 24 (3):128-129.
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  35.  14
    Babette E. Babich (1990). Nietzsche and the Philosophy of Scientific Power. International Studies in Philosophy 22 (2):79-92.
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  36.  10
    Graham Parkes (1991). Nietzsche's Enticing Philosophy of Power. International Studies in Philosophy 23 (2):137-138.
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  37.  9
    Stephen P. Schwartz (1993). The Status of Nietzsche's Theory of the Will to Power in the Light of Conremporary Philosophy of Science. International Studies in Philosophy 25 (2):85-92.
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  38. Hope K. Fitz (2005). Nietzsche’s Philosophy of the Will to Power as a Kind of Elan Vital and Creative Expression. Dialogue and Universalism 15 (5):43-53.
    In this paper I argue that, for Nietzsche, the will to power is a kind of élan vital, i.e., vital impulse, force or drive. In living creatures, it is a drive to express their natures. In human beings, it is complex and must be developed in stages. The initial stages include becoming independent and striving for freedom of spirit and expression. Of the few that achieve the last stage, some will become the Übermensch or superior persons who will achieve (...)
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  39. Brooke Noel Moore (2010). Philosophy: The Power of Ideas. Mcgraw-Hill.
     
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  40. Maduabuchi F. Dukor (ed.) (2003). Philosophy and Politics: Discourse on Values, Politics, and Power in Africa. Malthouse Press.
     
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  41.  14
    Joseph P. Mcginn (1999). The Power to Will: Refiguring Selfhood in Royce’s Philosophy. The Personalist Forum 15 (1):143-152.
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  42. Andrew Paul Ushenko (1946). Power and Events: An Essay on Dynamics in Philosophy. By William O'Meara. [REVIEW] Ethics 57:305.
     
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  43.  5
    Stephen Watt (2004). Philosophy and Power in the Graeco-Roman World. International Philosophical Quarterly 44 (1):124-126.
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  44. Maduabuchi F. Dukor (ed.) (1998). Philosophy and Politics: Discourse on Values and Power in Africa. Obaroh & Ogbinaka Publishers.
  45. Louk Fleischhacker (1995). Beyond Structure: The Power and Limitations of Mathematical Thought in Common Sense, Science, and Philosophy. Peter Lang.
  46. Peter Koestenbaum (1987). The Heart of Business Ethics, Power and Philosophy.
     
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  47. Marek Kwiek (2004). Intellectuals, Power, and Knowledge: Studies in the Philosophy of Culture and Education. Peter Lang.
  48. Harold Dwight Lasswell & Harlan Cleveland (1962). The Ethic of Power the Interplay of Religion, Philosophy, and Politics. Published by the Conference on Science, Philosophy and Religion in Their Relation to the Democratic Way of Life, Inc. And Distributed by Harper & Brothers.
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  49. S. Selvin Kumar (1982). Power and Prejudice: Philosophy of History. Jen Books.
     
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  50. James Thompson (1974). Library Power: A New Philosophy of Librarianship. Bingley.
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