Results for ' réception, kantisme, philosophie critique, harmonie'

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  1.  14
    Concordia discors.Paul Slama - 2015 - Philosophie Antique 15:225-254.
    On montre ici comment Heidegger interprète Héraclite, et par quel moyen il le fait. Ce moyen, c’est Hölderlin. On examine comment le fr. 51, rapporté à la fois par le Banquet de Platon et par Hippolyte de Rome, et qui inscrit la dysharmonie au cœur de l’harmonie, a permis d’abord à Hölderlin, dans ses écrits philosophiques, de déployer une conception neuve de la philosophie kantienne, puis à Heidegger, tributaire de Hölderlin, d’accomplir un tournant à la fois dans l’interprétation (...)
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  2.  15
    Harmony as a Manifestation of the Central Confucian Concept of Benevolence: A Critique of Chenyang Li’s The Confucian Philosophy of Harmony.Yat-Hung Leung - 2021 - In Robert A. Carleo & Yong Huang (eds.), Confucian Political Philosophy: Dialogues on the State of the Field. Springer Verlag. pp. 31-52.
    Yat-hung Leung debates Chenyang Li’s view of harmony and benevolence in Confucian teachings: Which is the more fundamental and important value, and ultimate ideal? In The Confucian Philosophy of Harmony, Li delineates a distinctively Confucian conception of “deep harmony” as the basic ideal of Chinese culture and especially Confucianism. Leung questions that depiction of things, arguing that benevolence does and should hold that place of honor. Leung focuses his arguments against two claims: firstly, that harmony should be understood as the (...)
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  3.  10
    Harmony and Ren: A Response to Leung Yat-hung’s Critique of The Confucian Philosophy of Harmony.Chenyang Li - 2021 - In Robert A. Carleo & Yong Huang (eds.), Confucian Political Philosophy: Dialogues on the State of the Field. Springer Verlag. pp. 53-68.
    Chenyang Li responds to Yat-hung Leung by pointing out Leung draws on three distinct notions of benevolence, or ren, none of which on its own is a serious contender against harmony as the concept of central importance to Confucian philosophy. Ren cannot be all three of these at once, and no particular conception of ren in fact has all these qualities. Li further clarifies that it is not his aim to establish that harmony is of exclusively highest importance among Confucian (...)
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  4.  14
    The Reception of the Copernican Universe by Representatives of 17th-Century Jewish Philosophy and Their Search for Harmony Between the Scientific and Religious Images of the World (David Gans and Joseph Solomon Delmedigo).Adam Świeżyński - 2023 - Roczniki Filozoficzne 71 (4):5-23.
    The reception of the heliocentric theory of Nicolaus Copernicus in Jewish thought of the 17th-century period is a good exemplification of the issue concerning the formation of the relationship between natural science and theology, or more broadly: between science and religion. The fundamental question concerning this relationship, which we can ask from today’s perspective of this problem, is: How does it happen that claims of a scientific nature, which are initially considered from a religious point of view to be incompatible (...)
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  5.  29
    La réception fichtéenne de la Critique de la faculté de juger.Manuel Roy - 2012 - Archives de Philosophie 75 (3):493-514.
    Selon une interprétation très répandue, Fichte reprendrait dans la doctrine de la science le problème qui se trouve au cœur de la troisième Critique kantienne pour le résoudre à sa façon. Cette idée, parfaitement légitime en elle-même, est toutefois souvent adoptée pour des raisons contestables. À partir d’un examen approfondi de la correspondance et de certains écrits de jeunesse de Fichte, le présent article s’efforce de déterminer avec précision la manière dont le jeune penseur a interprété et cru devoir compléter (...)
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  6.  40
    The Foucault-Habermas debate: the reflexive and receptive aspects of critique.Ejvind Hansen - 2005 - Telos: Critical Theory of the Contemporary 2005 (130):63-83.
    In the field of critical philosophy, the view of Michel Foucault has been subject to very extensive discussion. It has been an ongoing puzzlement how he could reject any talk about ahistorical universals and at the same time claim philosophy – at least in its genealogic form – to be of critical importance. How could he claim any analysis to have only local significance, and at the same time take the view that some analyses can show other views to be (...)
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  7.  59
    Situating receptivity: From critique to 'reflective disclosure'.Morton Schoolman - 2011 - Philosophy and Social Criticism 37 (9):1033-1041.
    In Critique and Disclosure: Critical Theory between Past and Future , Nikolas Kompridis proposes a new model of critique for critical theory based on the unlikely alliance he constructs between Habermas and Heidegger while seeking to avoid the philosophical shortcomings of both. Focusing on his accounts of ‘receptivity’, arguably the central concept in his new model of critique, I argue sympathetically that although his rejection of some and appropriation of certain features of Habermas' theory serve his philosophical aims, his allegiance (...)
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  8.  25
    (1 other version)Contexte Génétique et Première Réception de la Monadologie. Leibniz, Wolff et la Doctrine de L’Harmonie Préétablie.Antonio Lamarra - 2007 - Revue de Synthèse 128 (3-4):311-323.
    Les multiples équivoques, qui à plusieurs égards ont caractérisé jusqu'au siècle dernier la réception des Principes de la Nature et de la Grâce et de la Monadologie de Leibniz, trouvent leur origine dans les circonstances de la genèse de leurs manuscrits: ils donnèrent lieu à une information fautive publiée en 1721 dans un compte rendu anonyme des Acta eruditorum de Leipzig. Des recherches dans les archives démontrent que l'auteur de ce compte rendu ainsi que de la traduction latine de la (...)
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  9. The Reception of Kant's Critical Philosophy: Fichte, Schelling, and Hegel.Sally S. Sedgwick (ed.) - 2000 - New York: Cambridge University Press.
    The period from Kant to Hegel is one of the most intense and rigorous in modern philosophy. The central problem at the heart of it was the development of a new standard of theoretical reflection and of the principle of rationality itself. The essays in this volume, published in 2000, consider both the development of Kant's system of transcendental idealism in the three Critiques, the Metaphysical Foundations of Natural Science, and the Opus Postumum, as well as the reception and transformation (...)
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  10. Community without Harmony? A Confucian Critique of Michael Sandel.Chenyang Li - 2018 - In Michael J. Sandel (ed.), Encountering China: Michael Sandel and Chinese Philosophy. Cambridge, Massachusetts: Harvard University Press. pp. 3-18.
    Michael Sandel has been one of the most powerful critics of liberalism in the past decades. His work, especially in Liberalism and the Limits of Justice, exposes some of the fundamental flaws of Rawlsian liberalism and shows the need for a community-based framework in order for us to adequately understand and appreciate the concept of the individual and just society. Confucians can endorse many of Sandel’s critiques of liberalism. From a Confucian perspective, however, Sandel’s version of communitarianism is nevertheless too (...)
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  11. Introduction: Conflict, contradiction, reconciliation : (dis-)harmonious critique in Chinese philosophies.Hans-Georg Moeller & Andrew K. Whitehead - 2020 - In Hans-Georg Moeller & Andrew K. Whitehead (eds.), Critique, subversion, and Chinese philosophy: socio-political, conceptual, and methodological challenges. New York: Bloomsbury Academic.
     
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  12.  23
    Préface. Richesse et variété du néokantisme : Helmholtz, Cassirer, Vaihinger.Christophe Bouriau - 2024 - Philosophia Scientiae 28:5-7.
    Le présent dossier s’inscrit dans la continuité des travaux menés au sein du projet : « Histoire du post- et néokantisme » au sein de l’axe 3 des Archives Poincaré, projet mené en étroite collaboration avec l’Académie Helmholtz présidée par Gerhard Heinzmann, et de nombreux partenaires universitaires, enseignants et doctorants, qui travaillent sur l’histoire de la philosophie allemande d’inspiration kantienne. Dans un précédent volume de _Philosophia Scientiæ_ (20-1) paru en 2016, _Le kantisme hors des écoles kantiennes_, dirigé par Oliver (...)
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  13.  14
    The philosophy of symbiosis in the reception of the dragon image in Chinese culture.Ван С - 2024 - Philosophy and Culture (Russian Journal) 5:1-11.
    The article analyzes the role of the dragon culture for the preservation of national unity and spiritual strength of the Chinese people. The author raises the question of the reasons why the dragon culture remains in demand in the modern rational world, in the age of science and technology development. The answer to this question is the thesis about the uniqueness of Chinese culture, which lies in the philosophy of symbiosis, when the mythological culture of the dragon and scientific rationalism (...)
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  14.  29
    Levinas’ Critique of Gurvitch in the Early French Reception of Heidegger.Patrick Miller - 2022 - Southwest Philosophy Review 38 (2):81-95.
  15.  11
    La réception de L’Invitée et du Sang des autres par la critique journalistique, Danièle Fleury.Danièle Fleury - 2007 - Simone de Beauvoir Studies 23 (1):61-74.
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  16. Averroes' critique of Ptolemy and its reception by John of Jandun and Agostino Nifo.Dag Nikolaus Hasse - 2015 - In Paul J. J. M. Bakker, Cristina Cerami, Jean-Baptiste Brenet, Dag Nikolaus Hasse, Silvia Donati, Cecilia Trifogli, Edith Dudley Sylla & Craig Martin (eds.), Averroes' natural philosophy and its reception in the Latin west. Leuven: Leuven University Press.
     
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  17. Philosophy, tone and musical illusion in Kant: from the vivification of mind by sound to the reception of the tone of reason.Nuria Sánchez Madrid - 2012 - Trans/Form/Ação 35 (1):47-72.
    This article intends, firstly, to enrich the study of the role that the concept of tone plays in Kantian idea of reason, by extending it to the analysis of music as art of sounds, which the Critique of Judgment fulfills. Secondly, it aims to determine the grounds that could explain why the mathematics, due to the specificity of the philosophical method and the physical reception of music, respectively, are itself incapable to express the procedures of reason and of the art (...)
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  18.  9
    Reception of ethics of discourse in modern philosophy.L. I. Tetyuev - 2019 - RUDN Journal of Philosophy 23 (2):240-252.
    The article analyzes the theoretical foundations of the modern project of rational ethics, in which the ethics of discourse is interpreted as a critical theory of society and a critic of modern morality. I. Kant was one of the first to offer the possibility of generalizing the norms of morality and perception of ethics as a transcendental critique of morality. Neo-Kantianism develops ethics as the most important part of the philosophical system and fixes its scope by the idealistic theory of (...)
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  19.  48
    The reception of the western thought in contemporary Russian philosophy.Alexey E. Savin, Dmitry V. Ivanov, Irena S. Vdovina & Irina I. Blauberg - 2014 - Studies in East European Thought 66 (3-4):277-297.
    The article comprises three parts. Part I contains an overview of the areas in the analysis of modern French philosophy that have been of the greatest relevance to Russian researchers over the last years. We conclude that numerous aspects of the French philosophical thought of the twentieth century are well represented in the research of Russian authors, who also point out the emerging trends in its development. Part II deals with the development of analytic philosophy in Russia within the framework (...)
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  20. Meillassoux’s Virtual Future.Graham Harman - 2011 - Continent 1 (2):78-91.
    continent. 1.2 (2011): 78-91. This article consists of three parts. First, I will review the major themes of Quentin Meillassoux’s After Finitude . Since some of my readers will have read this book and others not, I will try to strike a balance between clear summary and fresh critique. Second, I discuss an unpublished book by Meillassoux unfamiliar to all readers of this article, except those scant few that may have gone digging in the microfilm archives of the École normale (...)
     
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  21. Gadamer – Cheng: Conversations in Hermeneutics.Andrew Fuyarchuk - 2021 - Journal of Chinese Philosophy 48 (3):245-249.
    1 Introduction1 In the 1980s, hermeneutics was often incorporated into deconstructionism and literary theory. Rather than focus on authorial intentions, the nature of writing itself including codes used to construct meaning, socio-economic contexts and inequalities of power,2 Gadamer introduced a different perspective; the interplay between effects of history on a reader’s understanding and the tradition(s) handed down in writing. This interplay in which a reader’s prejudices are called into question and modified by the text in a fusion of understanding and (...)
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  22. Renouvier à Marbourg. A propos de la réception de Renouvier dans le néo-kantisme allemand.Massimo Ferrari - 2003 - Corpus: Revue de philosophie 45:207-224.
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  23. John Toland and ‘Remarques Critiques sur le Systême de Monsr. Leibnitz de l’Harmonie préétablie’.R. S. Woolhouse - 1998 - The Leibniz Review 8:80-87.
  24.  47
    van Biéma, Emil, docteur ès lettres, professeur de philosophie au lусéе de Tours. Martin Knutzen, la critique de l’harmonie ргéétablie.E. Van Вiémа - 1908 - Kant Studien 13 (1-3).
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  25.  16
    A Daoist Critique of Effort in Pierre Hadot's Philosophy.Ryan Harte - 2024 - Journal of Religious Ethics 52 (3):439-463.
    This paper offers a critique of Pierre Hadot's idea of philosophy as a way of life with reference to ancient China, particularly the Zhuangzi. The prevailing scholarly emphasis in philosophy as a way of life falls too heavily on individual will and effortful exertion—thus Hadot's description of what he calls “spiritual exercises.” I argue for counterbalancing the focus on effortful self-cultivation with attention to the role of passivity, receptiveness, and chance in the good life—collectively termed “grace.” After a discussion of (...)
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  26.  15
    La Réception nord-américaine de Folie et déraison de Foucault.Alain Beaulieu - 2022 - Symposium 26 (1):12-36.
    This article aims at understanding the North-American reception of Foucault’s Folie et déraison. After showing how American conceptions of social control facilitated the integration of Foucauldian thinking in North-American academia, I examine the ways by which the advocates of anti-psychiatry and the historians of psychiatry read Folie et déraison, which became emblematic for French Theory. I then present various Anglo-American critiques of Folie et déraison and defend the persistence of a “Foucauldian spirit” against the sci-entifization of psychiatry. All this allows (...)
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  27.  6
    Dékantations: fonctions idéologiques du kantisme dans le XIXe siècle français.Jean Bonnet - 2011 - Bern: Peter Lang.
    Le kantisme français du XIXe siècle est à la fois un corpus savant, un carrefour d'idées et une doctrine politique attrape-tout. Cette plasticité lui a permis de prendre place au coeur de l'imaginaire collectif : Renouvier ne lisait-il pas Les Misérables comme une Critique de la raison pratique mise en roman? Le kantisme est un aspect central de la naturalisation de la pensée allemande en France. Il a contribué à l'hybridation de la culture française. Les Français ont appris de Kant (...)
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  28.  96
    “The tragedy” of German philosophy. Remarks on reception of German philosophy in the Russian religious thought.Jan Krasicki - 2010 - Studies in East European Thought 62 (1):63-70.
    The article deals with Bulgakov’s critique of Hegel’s monistic system. For Bulgakov, Hegelian monism is an example of philosophical reductionism which aims at reducing the question of Being, the latter expressed by a proposition and constituted by the inseparable unity of three elements, to its second principle. Contrary to Hegel, Bulgakov claims that no philosophy can begin with and as itself—it has to be initiated with a datum. This is in fact where the tragedy of German philosophy, and each monistic (...)
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  29. Francis Hutcheson’s Philosophy and the Scottish Enlightenment: Reception, Reputation, and Legacy.Daniel Carey - 2015 - In Aaron Garrett & James Anthony Harris (eds.), Scottish Philosophy in the Eighteenth Century: Volume I: Moral and Political Thought. Oxford, GB: Oxford University Press UK. pp. 36-76.
    This chapter presents an account of the life and work of Francis Hutcheson. It charts his career from its beginnings in Dublin to the attempt to cement his place in British intellectual life that was his posthumously published A System of Moral Philosophy. Hutcheson’s ideas were not universally welcomed and acclaimed. Religious conservatives constantly challenged him even after he was elected to the Glasgow chair of moral philosophy. The chapter describes the rationalist critique of Hutcheson’s moral sense theory, the criticism (...)
     
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  30. Maximalism and Moral Harmony.Douglas W. Portmore - 2018 - Philosophy and Phenomenological Research (2):318-341.
    Maximalism is the view that an agent is permitted to perform a certain type of action if and only if she is permitted to perform some instance of this type, where φ-ing is an instance of ψ-ing if and only if φ-ing entails ψ-ing but not vice versa. Now, the aim of this paper is not to defend maximalism, but to defend a certain account of our options that when combined with maximalism results in a theory that accommodates the idea (...)
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  31.  55
    Une réception japonaise de Bergson : Miki Kiyoshi et l'empirisme intégral.Simon Ebersolt - 2012 - Revue Philosophique de la France Et de l'Etranger 137 (2):209-222.
    La philosophie d'Henri Bergson fait l'objet d'une réception passionnée au Japon au début des années 1910, mais, étant donné un contexte spiritualiste critiquant la raison, elle est généralement interprétée comme un irrationalisme opposant l'intuition à l'intelligence. Le principal problème de la réception de 1941, à l'occasion de la mort de Bergson, est alors de montrer comment l'intuition en réalité collabore avec l'intelligence. Par l'examen de la notion d' « empirisme intégral », Miki Kiyoshi, qui a développé une philosophie (...)
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  32. Schelling’s Critique of Hegel’s Science of Logic.Stephen Houlgate - 1999 - Review of Metaphysics 53 (1):99 - 128.
    IN HIS PROVOCATIVE AND HIGHLY READABLE BOOK, Schelling and Modern European Philosophy, Andrew Bowie argues that “Schelling... helps define key structures in modern philosophy by revealing the flaws in Hegel in ways which help set the agenda for philosophy even today.” The claim that Schelling’s critique of Hegel has exercised considerable influence on subsequent generations of philosophers is undeniably true. Kierkegaard, Feuerbach, and Engels all heard Schelling lecture in the years after Hegel’s death in 1831 and were receptive to his (...)
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  33.  88
    The Harmony of Plato and Aristotle.Matthew S. Linck - 2006 - Philosophy in the Contemporary World 13 (2):38-44.
    The pervasive tendency to characterize Plato and Aristotle as philosophers who are fundamentally in opposition blocks an adequate contemporary reception of their writings. This tendency results in superficial presentations of the philosophical concerns of both thinkers and obscures the historical affinity between their global projects. This article provides an example of a reading that respects the accord between Plato and Aristotle on one crucial issue: the foundation of a good life. With respect to Plato’s Republic, I demonstrate that the harmonization (...)
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  34. The reception of the Yugoslavian journal'Praxis' in Slovakia.A. Kopcok - 2005 - Filozofia 60 (10):723-745.
    In the midst of the 1960s some of the Slovak philosophers have appropriated the Yugoslavian variant of the praxis philosophy developed at Zagreb University. It was a critical reformist stream with the idea of humanism in its core. The basis of their approach was an understanding of humans as active beings changing the world as well as themselves, their nature being practice. The representatives of this stream developed their uncompromised critique of the official philosophy and totalitarian regime of that time (...)
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  35.  29
    Kant et le Kantisme[REVIEW]Ted Humphrey - 1968 - Journal of the History of Philosophy 6 (2):183-186.
    In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 183 Moore goes on to provide an analysis, all of which goes to support the contentions (1) that, except in philosophy, there is no puzzle ("In the first place: Are you puzzled?...I am in a way, in spite of all the Critical Phil. I've done. But I'm not sure my puzzlement is all of the sort B. means: it seems such a queer question to ask: Why (...)
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  36.  17
    Solidarity, critique and techno-science: Evaluating Rorty’s pragmatism, Freire’s critical pedagogy and Vattimo’s philosophical hermeneutics.Justin Cruickshank - 2019 - Human Affairs 30 (4):577-586.
    The critique of metaphysics can often entail a critique of liberalism. Rorty sought a revolutionary paradigm shift in philosophy and the broader humanities, by linking the rejection of metaphysics to a justification for liberal democracy and reformism. He believed that the recognition of socio-historical contingency concerning interpretations of fundamental values and of truth, combined with a humanities education, would create a sense of solidarity that would motivate reforms. Freire argues that a dialogic form of education is as important as the (...)
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  37.  19
    Paradox, Harmony, and Crisis in Phenomenology.Judson Webb - 2017 - In Stefania Centrone (ed.), Essays on Husserl’s Logic and Philosophy of Mathematics. Dordrecht, Netherland: Springer Verlag.
    Husserl’s first work formulated what proved to be an algorithmically complete arithmetic, lending mathematical clarity to Kronecker’s reduction of analysis to finite calculations with integers. Husserl’s critique of his nominalism led him to seek a philosophical justification of successful applications of symbolic arithmetic to nature, providing insight into the “wonderful affinity” between our mathematical thoughts and things without invoking a pre-established harmony. For this, Husserl develops a purely descriptive phenomenology for which he found inspiration in Mach’s proposal of a “universal (...)
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  38.  31
    From the harmony to the tension: Helmuth Plessner and Kurt Goldstein’s readings of Jakob von Uexküll.Matteo Pagan & Marco Dal Pozzolo - 2024 - History and Philosophy of the Life Sciences 46 (1):1-23.
    This paper investigates the reception and discussion of Jakob von Uexküll’s biological theory by two German thinkers of his time, Helmuth Plessner and Kurt Goldstein. It demonstrates how their bio-philosophical perspectives are on the one hand indebted to Uexküll’s theory and, on the other, critical of its tendency to excessively harmonize the relationship between living beings and their environment. This original critical reading of the _Umweltlehre_ is rooted in ambiguities within Uexküll’s own thought - between a dynamic conception of the (...)
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  39.  58
    Review: Sedgwick (ed), The Reception of Kant's Critical Philosophy: Fichte, Schelling, and Hegel. [REVIEW]Kevin Zanelotti - 2001 - Journal of the History of Philosophy 39 (2):302-303.
    In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 39.2 (2003) 302-303 [Access article in PDF] Sedgwick, Sally, ed. The Reception of Kant's Critical Philosophy: Fichte, Schelling, and Hegel. New York: Cambridge University Press, 2000. Pp. x + 338. Cloth, $59.95. This collection consists almost entirely of papers from a 1995 conference at Dartmouth on "The Idea of a System of Transcendental Idealism in Kant, Fichte, Schelling, and Hegel." Four categories of (...)
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  40.  22
    La réception de Leo Strauss aux États-Unis.John Rogove - 2023 - Archives de Philosophie 86 (2):35-61.
    Cet article retrace la réception de la pensée du philosophe politique allemand Leo Strauss dans son pays d’accueil, les États-Unis. La première partie retrace sa carrière universitaire américaine, le replaçant aux côtés d’autres exilés allemands en même temps qu’elle décrit la constitution de son école à l’Université de Chicago. Elle reconstruit notamment la façon dont le souci pour sa réception par une démocratie libérale à l’égard de laquelle il était critique a façonné le contenu même de son œuvre. La seconde (...)
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  41.  87
    «Le Mythe du Donné» et les Avatars du Kantisme Analytique.Jocelyn Benoist - 2004 - Revue de Métaphysique et de Morale 4 (4):511-529.
    « Les pensées sans intuition sont vides; les intuitions sans concepts sont aveugles. » Tout le « kantisme analytique » tourne autour de cette formule kantienne et de l’interprétation qu’il essaie d’en donner. Sellars soutient que l’intuition ne peut être une connaissance à elle toute seule. McDowell pense même que l’intuition en tant que telle ne joue aucun rôle dans la pensée – c’est-à-dire qu’il croit que le contenu de l’intuition est encore conceptuel. Nous examinerons ces théories dans leur rapport (...)
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  42.  47
    On Behalf of the Audience: A Critique of Janet Staiger's Notion of the Practice of Reception, on Staiger Perverse Spectators: The Practices of Film Reception.Joke Hermes - 2003 - Film-Philosophy 7 (6).
    Janet Staiger _Perverse Spectators: The Practices of Film Reception_ New York and London: New York University Press, 2000 ISBN 0-8147-8139-X 242 pp.
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  43.  20
    The reception and rendition of Freud in China: China's Freudian slip.Tao Jiang & P. J. Ivanhoe (eds.) - 2012 - New York, NY: Routledge.
    Although Freud makes only occasional, brief references to China and Chinese culture in his works, for almost a hundred years many leading Chinese intellectuals have studied and appropriated various Freudian theories. However, whilst some features of Freud’s views have been warmly embraced from the start and appreciated for their various explanatory and therapeutic values, other aspects have been vigorously criticized as implausible or inapplicable to the Chinese context. This book explores the history, reception, and use of Freud and his theories (...)
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  44.  1
    Art, Rhythm, and the Truth of the Sensible. Henri Maldiney’s Phenomenological Aesthetics.A. Visiting Scholar at the Husserl Archives in Parishe is Currently Working on A. Phd Project Dealing & the Concept of Form in Merleau-Ponty’S. Philosophy - 2025 - Journal of Aesthetics and Phenomenology 11 (1):29-46.
    In this essay, I will examine Henri Maldiney’s phenomenological aesthetics, focusing on his claim that “art is the truth of the sensible.” This claim is presented by Maldiney in the context of a two-fold critique of Husserl’s and Heidegger’s respective attempts to phenomenologically elucidate the experience of artworks. According to Maldiney, both Husserl and Heidegger fail to recognize what he, following Erwin Straus, terms the “pathic” moment of sense experience, which is also the key moment of the aesthetic reception of (...)
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  45.  42
    The reception of avicenna's theory of motion in the twelfth century.Asad Q. Ahmed - 2016 - Arabic Sciences and Philosophy 26 (2):215-243.
    RésuméCet article se penche sur la réception des théories avicenniennes du mouvement au VIe/XIIe siècle. Avicenne a conçu des façons innovantes de comprendre le mouvement, répondant à la fois aux défis et conditions établis par la tradition philosophique antérieure et à ceux qui naissent de sa critique interne. Le mouvement est pour lui soit le mode d’être entre deux termes, soit le passage ou l'intervalle, le premier étant le type de mouvement extra-mentalement réel, tandis que le second est un produit (...)
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  46.  56
    From enlightenment to receptivity: rethinking our values.Michael Slote - 2013 - New York: Oxford University Press.
    This new book by Michael Slote argues that Western philosophy on the whole has overemphasized rational control and autonomy at the expense of the important countervailing value and virtue of receptivity. Recently the ideas of caring and empathy have received a great deal of philosophical and public attention, but both these notions rest on the deeper and broader value of receptivity, and in From Enlightenment to Receptivity, Slote seeks to show that we need to focus more on receptivity if we (...)
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  47.  10
    The harmony of conflict: the Aristotelian foundation of politics.Francisco L. Lisi & Michele Curnis (eds.) - 2017 - Sankt Augustin: Academia Verlag.
    In this collection of essays, Aristotle's Politics, a complex text which has been the object of multiple readings and continuously stimulates new interpretative challenges, is analyzed from various points of view that range from the material transmission of the text and its controversial reception to the main subjects covered by the treatise (methodology, philosophy of law, citizenship, economy). Aristotle's ability to base his political analysis on concrete and real facts is highlighted by the different approaches of the scholars who have (...)
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  48.  25
    The reception of Hegel in Józef Gołuchowski’s thought.Katarzyna Filutowska - 2023 - Studies in East European Thought 75 (1):71-85.
    Although Gołuchowski was inspired mainly by Schelling, he was well acquainted with the views of other German idealist thinkers, including Hegel. Referring to Gołuchowski’s early works, as well as to his last book Dumania nad najwyższemi zagadnieniami człowieka (“Thoughts about the highest human issues”, published posthumously in 1861), I will discuss the main Hegelian motifs in his philosophy and their relationship to the Schellingian “basis” of his thought. I will also consider the main motifs of Gołuchowski’s critique of Hegel’s system (...)
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  49.  52
    Sur la réception en France de l'Histoire du matérialisme, par F.A. Lange.Marc Bonnemaison - 2011 - Revue de Métaphysique et de Morale 69 (1):61-75.
    Résumé Dans la seconde moitié du xix e siècle, l’essor des sciences de la nature et du matérialisme est tel en Allemagne et en France qu’il impose la nécessité d’une redéfinition de la philosophie. Le livre de F.A. Lange, l’ Histoire du matérialisme, répond à cet impératif. Il favorisa un renouveau du kantisme en Allemagne. Qu’en est-il de sa réception lors de sa parution en France?
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    Plotin critique de l’épistémologie stoïcienne.Isabelle Koch - 2009 - Philosophie Antique 9:81-111.
    Les critiques que Plotin adresse à l’épistémologie stoïcienne visent à établir que les stoïciens ont tort de corporaliser l’âme, car cela leur interdit de concevoir correctement les perceptions sensibles et les intellections. On peut penser qu’il n’y a rien d’intéressant à attendre, philosophiquement, de cette polémique menée par un partisan de l’incorporéité de l’âme contre les matéria­listes de l’ἡγεμονικόν. Car l’opposition des principes respectifs est telle que l’ad­versaire peut ne pas s’estimer réfuté parce qu’il ne partage aucune des prémisses de (...)
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