Results for 'Max Müller'

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Maximilian Müller
Westfälische Wilhelms Universität, Münster
  1. The Meaning of ‘Populism’.Axel Mueller - 2019 - Philosophy and Social Criticism 45 (9-10):1025-1057.
    This essay presents a novel approach to specifying the meaning of the concept of populism, on the political position it occupies and on the nature of populism. Employing analytic techniques of concept clarification and recent analytic ideology critique, it develops populism as a political kind in three steps. First, it descriptively specifies the stereotype of populist platforms as identified in extant research and thereby delimits the peculiar political position populism occupies in representative democracies as neither inclusionary nor fascist. Second, it (...)
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  2. Emotion as Position-Taking.Jean Mueller - 2018 - Philosophia 46 (3):525-540.
    It is a popular thought that emotions play an important epistemic role. Thus, a considerable number of philosophers find it compelling to suppose that emotions apprehend the value of objects and events in our surroundings. I refer to this view as the Epistemic View of emotion. In this paper, my concern is with a rivaling picture of emotion, which has so far received much less attention. On this account, emotions do not constitute a form of epistemic access to specific axiological (...)
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  3. Goodman, Nelson.Axel Mueller - 2007 - In Noretta Koertge (ed.), The New Dictionary of Scientific Biography. Charles Scribner's Sons/MacMillan. pp. 148-152.
    Article presenting basic methodological tenets in Goodman's philosophical development with their mutual connections, like the new riddle of indutcion, counterfactual conditionals and his use of reflective equilibrium as a methodological basis.
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  4. Natural Kinds and Projectible Predicates.Axel Mueller - 1995 - Sorites 1:13-45.
    The focus of this article is on the pragmatic presuppositions involved in the use of general terms in inductive practices. The main thesis is that the problem of characterizing the assumptions underlying the projection of predicates in inductive practices and the ones underlying the classification of crtain general terms as «natural kind terms» coincide to a good extent. The reason for this, it is argued, is that both classifications, «projectibility» and «natural kind term», are attempts to answer to the same (...)
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  5.  69
    The European Public(s) and its Problems.Axel Mueller - 2015 - In Hauke Brunkhorst, Charlotte Gaitanides & Gerhard Grözinger (eds.), Europe at a Crossroad. From Currency Union to Political and Economic Governance? Baden-Baden, Germany: pp. 19-59.
    I present three versions –Grimm, Offe and Streeck—of a general argument that is often used to establish that the EU-institutions meets a legitimacy-disabling condition, the so called “no demos” argument (II), embedding them in the context of the notorious “democratic deficit” suspicions against the legal system and practice of the EU (I). After examining the logical structure behind the no-demos intuition considered as an argument (III), I present principled reasons by Möllers and Habermas that show why the “no demos” argument (...)
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  6. Löst Brandoms Inferentialismus bedeutungsholistische Kommunikationsprobleme?Axel Mueller - 2014 - Zeitschrift Für Semiotik 34 (3-4):141-185.
    This article analyzes whether Brandom’s ISA (inferential-substitutional-anaphoric) semantics as presented in Making It Explicit (MIE) and Articulating Reasons (AR) can cope with problems resulting from inferentialism’s near-implied meaning holism. Inferentialism and meaning holism entail a radically perspectival conception of content as significance for an individual speaker. Since thereby its basis is fixed as idiolects, holistic inferentialism engenders a communication-problem. Brandom considers the systematic difference in information among individuals as the „point“ of communication and thus doesn’t want to diminish these effects (...)
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  7. Does the Quine/Duhem Thesis Prevent Us From Defining Analyticity?Olaf Mueller - 1998 - Erkenntnis 48 (1):85-104.
    Quine claims that holism (i.e., the Quine-Duhem thesis) prevents us from defining synonymy and analyticity (section 2). In Word and Object, he dismisses a notion of synonymy which works well even if holism is true. The notion goes back to a proposal from Grice and Strawson and runs thus: R and S are synonymous iff for all sentences T we have that the logical conjunction of R and T is stimulus-synonymous to that of S and T. Whereas Grice and Strawson (...)
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  8. Aim-Oriented Empiricism Since 1984.Nicholas Max - 2007 - In Nicholas Maxwell (ed.), From Knowledge to Wisdom: A Revolution for Science and the Humanities. Pentire Press.
    This chapter indicates a number of improvements and developments that have been made to aim-oriented empiricism since the publication of the first edition of "From Knowledge to Wisdom" in 1984. It also argues that aim-oriented empiricism enables us to solve three fundamental problems in the philosophy of science: the problems of induction, verisimilitude, and the problem of what it means to say of a physical theory that it is unified - a problem that baffled even Einstein. This chapter improves earlier (...)
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  9.  18
    There is No Dilemma for Conceptual Engineering. Reply to Max Deutsch.Steffen Koch - forthcoming - Philosophical Studies.
    Max Deutsch (2020) has recently argued that conceptual engineering is stuck in a dilemma. If it is construed as the activity of revising the semantic meanings of existing terms, then it faces an unsurmountable implementation problem. If, on the other hand, it is construed as the activity of introducing new technical terms, then it becomes trivial. According to Deutsch, this conclusion need not worry us, however, for conceptual engineering is ill-motivated to begin with. This paper responds to Deutsch by arguing, (...)
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  10. Sobre a recepção do conceito de Verantwortlichkeit de Wilhelm Windelband na antinomia das éticas da convicção e da responsabilidade de Max Weber/The reception of Wilhelm Windelband’s concept of Verantwortlichkeit in Max Weber’s antinomy between the ethic of conviction and the ethic of responsibility.Luis F. Roselino - 2013 - Seara Filosófica 7:1-12.
    In the following pages, the main proposal is to indicate how Max Weber has dialogued directly with some prerogatives from Kant’s Critic of practical Reason, following the reception of Wilhelm Windelband’s concept of “responsibility” (Verantwortlichkeit) and his theory of values. In sight of these influences, in this paper will be argued how Weber adherence to the neo-Kantian value concept has made possible a review on the categorical imperatives, which has turned his reading from Kantian philosophy to the proposal of an (...)
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  11.  85
    La biosemiotica di Jakob von Uexküll e Max Scheler: dal Bauplan al Leibschema.Guido Cusinato - 2018 - In Biosemiotic and psychopathology of the ordo amoris. Biosemiotica e psicopatologia dell'ordo amoris. In dialogo con Max Scheler. Milano: pp. 70-77.
    In questo lavoro si dimostra che l'opinione comune, secondo cui è Heidegger a introdurre Jacob von Uexküll nel dibattito filosofico è scorretta, in quanto è Scheler, due decenni prima, a scoprire e valorizzare la portata filosofica di Uexküll. -/- Pure la distinzione fra mondo (Welt) e ambiente (Umwelt), come quella fra apertura al mondo e chiusura ambientale, non è introdotta da Heidegger nel 1929 (cfr. l'Introduzione di Marco Mazzeo al testo di Uexküll, Ambienti animali e ambienti umani, p.18 e seg.) (...)
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  12. Max Scheler, Cousin of Disjunctivism.Mattia Riccardi - 2016 - 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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  13.  97
    Antropogenese: Hunger nach Geburt und Sharing der Gefühle aus Max Schelers Perspektive.Guido Cusinato - 2015 - Thaumàzein 3:29-81.
    In this article I develop two arguments, taking Max Scheler’s phenomenology as a starting point. The first one is that emotions are not private and internal states of consciousness, but what makes us come into contact with the expressive dimension of reality, by orienting our placement in the world and our interaction with others. The second thesis is that some emotions have an “anthropogenetic” nature that is at the roots of the ontology of a person and of social ontology: it (...)
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  14.  79
    Spirito e persona in Max Scheler.Guido Cusinato - 2011 - In M. Pagano (ed.), Lo spirito. Mimesis.
    In Max Scheler il concetto di spirito (Geist) è particolarmente instabile: come il pennino di un sismografo è capace di registrare ogni minimo mutamento del suo pensiero. L'oscillazione più spettacolare avviene nel 1923. Il problema è che invece le diverse interpretazioni su Scheler, ancora oggi, procedono come se avessero a che fare con un termine univocamente definito. Ancora nel 1922, nella seconda edizione di Vom Ewigen, Scheler esprimeva la tesi che «lo spirito è infinitamente più potente (mächtiger) di tutta la (...)
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  15. Leo Tolstoy’s tragic death and his impacts on Max Weber and György Lukács: On autonomy of arts and science/ O tema da morte trágica de Liev Tolstói e set impacto em Max Weber e György Lukács: Sobre a autonomia nas ciências e na arte.Luis F. Roselino - 2014 - Revista História E Cultura 3 (1):150-171.
    The tragic death in Tolstoy's writings has helped both Max Weber and György Lukács in characterizing the modern pathos as a tragic contemplation of the emptiness of life. Through Tolstoy's readings, Weber and Lukács found an interesting source of denying arts and modern sciences autonomy, considering, from the aesthetics sphere, the meaningless of this new immanent reality. Both has assumed Tolstoy main theme from the same perspective, contrasting ancient and modern worldviews. Max Weber presented this theme in his disenchantment of (...)
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  16.  49
    Uma questão metodológica: o interesse cognitivo em Max Weber.Henrique F. F. Custódio - 2009 - Revista Eletrônica Do Instituto de Humanidades 8 (XXX):95-104.
    Para Max Weber, a sociedade não pode ser compreendida em sua totalidade. Max Weber tem como referência uma realidade infinita e complexa, analisada a partir de um determinado ponto de vista. O problema da seleção da realidade nas ciências histórico-sociais, abordado por Max Weber no início da segunda seção dos Estudos críticos sobre a lógica das ciências da cultura, é fundamental para a estrutura de sua metodologia científica. Este momento pré-científico da metodologia é que permitirá a construção de uma possível (...)
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  17.  43
    La tesi dell'impotenza dello spirito e il problema del dualismo nell'ultimo Scheler. Die These von der Ohnmacht des Geistes bei Max Scheler.Guido Cusinato - 1995 - Verifiche: Rivista Trimestrale di Scienze Umane 24 (1):65-100.
    Questo saggio mette in discussione l'interpretazione predominante sull'ultimo Scheler e basata sulla tesi di un dualismo sostanziale fra Geist e Leben riconducibile a quello cartesiano. Questa interpretazione non tiene conto che Scheler in Die Stellung des Menschen im Kosmos critica espressamente il dualismo cartesiano. In secondo luogo, attraverso una precisa analisi dei testi, si mette in luce come dopo il 1924, il termine Geist assuma nel testo scheleriano un significato molto diverso da quello del periodo intermedio, e venga caratterizzato come (...)
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  18. Max Weber: religião, valores e teoria do conhecimento.Marcos Seneda & Henrique F. F. Custódio (eds.) - 2016 - Uberlândia: EDUFU.
    A comemoração dos 150 anos de nascimento de Max Weber foi considerada uma data promissora para novos debates sobre o pensamento deste intelectual, cuja obra representa um dos fundamentos do pensamento social contemporâneo. Com a realização do Colóquio Max Weber: 150 anos, foi possível reunir diferentes pesquisadores que têm estudado o seu pensamento ou investigado temas weberianos no Brasil. Uma das características marcantes do evento é que ele foi multidisciplinar e teria de sê-lo, uma vez que a obra de Max (...)
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  19. Max Weber’s Disciples: Theorizing the Charismatic Aristocracy.Paul Joosse - 2017 - Sociological Theory 35 (4):334-358.
    While several studies have explored the interactional dynamics of charismatic power, most have neglected the role of what Weber termed the charismatic aristocracy. This article revives the classical concept to respond to contemporary calls for performative, followercentric approaches to charisma. Specifically, the charismatic aristocracy is placed at the center of an analysis of a reiterative moment in charismatization: when influential followers generate content for the emerging charismatic persona. In these germinal moments, the dialogical nature of charisma is most clear, precisely (...)
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  20.  82
    La psicopatologia di Karl Jaspers e i disturbi dell'ordo amoris nella prospettiva di Max Scheler (2017).Guido Cusinato - 2017 - In Medicina tra scienza e filosofia. Orthotes. pp. 35-39.
    Scheler, like Jaspers, gives a key importance to the relations with alterity and grounds both the individual formation and social ontology on the practices of “sharing emotions”. My work attempts to interpret the impairments related to the capacities of communication – that Jaspers places at the roots of psychopathology and that the Japanese psychiatrist Bin Kimura has more recently argued to be the core of schizophrenia – as impairment of what Scheler calls ordo amoris, that is the “order of feeling” (...)
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  21. Max Scheler: Wert als Urphänomen.Guido Cusinato - 2012 - In Person und Selbsttranszendenz. Würzburg: Königshausen & Neumann. pp. 137-141.
    Was ist Wert? Des Öfteren hat man bei der Beantwortung dieser Frage den Wert als etwas einer Qualität oder einem Attribut Ähnliches konzipiert. Meines Erachtens muss die Antwort hingegen in der Verbindung des Wertes mit der Erfahrung gesucht werden. Der Wert ist nichts, was dem Phänomen von außen zugeschrieben würde, sondern etwas, was dem Phänomen die Möglichkeit gibt, sich zu offenbaren und sich zu konstituieren. In dieser Richtung behauptet Scheler, dass der Wert keine „Eigenschaft“ eines Dinges neben seinen anderen Eigenschaften (...)
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  22.  52
    Max Scheler: dall’antropologia filosofica del Geist all’antropologia filosofica della Bildung.Guido Cusinato - 2010 - Giornale di Filosofia 1:1-29.
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  23.  33
    Katharsis. La morte dell'ego e il divino come apertura al mondo nella prospettiva di Max Scheler.Guido Cusinato - 1999 - Napoli: ESI.
    Dalla Prefazione di Manfred Frings: «Il libro di Guido Cusinato non solo riesce a mettere in evidenza la molteplice rilevanza della filosofia di Scheler […], ma illumina anche nuovi aspetti e apre nuove prospettive di indagine. Questo obiettivo viene raggiunto da Cusinato con rigore metodologico e attraverso uno sforzo teso a verificare tutta una serie di affermazioni che erano state fatte finora in modo forse un po’ troppo affrettato. Per es. dimostra che Scheler non era né un dualista né un (...)
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  24.  76
    Biosemiotic and psychopathology of the ordo amoris. Biosemiotica e psicopatologia dell'ordo amoris. In dialogo con Max Scheler.Guido Cusinato - 2018 - Milano MI, Italia: FrancoAngeli.
    How comes that two organisms can interact with each other or that we can comprehend what the other experiences? The theories of embodiment, intersubjectivity or empathy have repeatedly taken as their starting point an individualistic assumption (the comprehension of the other comes after the self-comprehension) or a cognitivist one (the affective dimension follows the cognitive process). The thesis of this book is that there are no two isolated entities at the origin which successively interact with each other. There is, rather, (...)
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  25.  51
    Il Dio in divenire. Il problema del sacro in Max Scheler.Guido Cusinato - 2001 - Padova: ESP.
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  26.  96
    Max Scheler's Critical Theory: The Idea of Critical Phenomenology.Eric J. Mohr - 2014 - Dissertation, Duquesne University
    I explore the critical significance of the phenomenological notion of intuition. I argue that there is no meaning that is originally formal-conceptual. The meanings of concepts function as symbolic approximations to original nonconceptual, intuitive givens. However, the meaning content originally intuitively given in lived experience has a tendency to be lost in pursuit of universalizability and communicability of conceptual content. Over time, conceptual approximations lose their reference to the experience that had given them their meaning in the first place. The (...)
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  27. Max Weber: Ação Social e Tipos Ideais.Emanuel Isaque Cordeiro da Silva - manuscript
    Emanuel Isaque Cordeiro da Silva E-mails: eisaque335@gmail.com e eics@discente.ifpe.edu.br WhatsApp: (82)9.8143-8399 -/- Max Weber: Ação Social e Tipos Ideais Nascido na Alemanha, em 1864. Os trabalhos de Weber estão condensados entre as duas primeiras décadas do século XX e estipulam uma nova estruturação para as Ciências Sociais. Weber, assim como outros cientistas sociais, dedicou-se a metodizar a Sociologia, não obstante, sua perspectiva sociológica diverge do pensamento de Durkheim, particularmente no que tange à transcendência do sujeito e de sua ação social. (...)
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  28. Das mächtige Niedere und das machtlose Höchste. Über den Anthropomorphismus und das Werden Gottes in Max Schelers Spätphilosophie.Maximilian Runge - manuscript
    Max Scheler's concept of the “becoming god” and its implication of mankind as his “ally” has been a long-time target of relentless criticism. The strongest objections were made mainly against the tendency of overestimating the human share in the affairs of being, culminating in the groundless self-idealization of mankind. Put aside these fierce reactions, Scheler's notion of “being in progress” however seems to be accurate overall: If the spheres of being can be described as matter, life and spirit, and the (...)
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  29.  88
    Max Weber e o problema da evidência e da validade nas ciências empíricas da ação.Marcos Seneda - 2008 - Campinas, SP, Brasil: Editora da Unicamp.
    Max Weber e o problema da evidência e da validade nas ciências empíricas da ação.
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  30.  70
    Suspending the Habit Body Through Immersive Resonance:Hesitation and Constitutive Duet in Jen Reimer and Max Stein’s Site-Specific Improvisation.Rachel Elliott - 2018 - Critical Studies in Improvisation/ Études Critiques En Improvisation 12 (2):1 - 11.
    There is increasing appreciation for the role that location plays in the experience of a musical event. This paper seeks to understand this role in terms of our habitual relationships to place, asking whether and how being musical somewhere can expand and transform our habituated comportment there, and with what consequences. This inquiry is anchored in a series of site-specific improvised performances by Jen Reimer and Max Stein, and the theory and practice of the late experimental music pioneer Pauline Oliveros. (...)
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  31. Die Intentionalität des Fühlens und die Schichtung der emotionalen Sphäre: Die fundamentalen Fragen in Max Schelers Phänomenologie des Fühlens.Wei Zhang - 2010 - Bulletin d'Analyse Phénoménologique 6 (5):1-20.
    Les questions les plus fondamentales de la phénoménologie du sentir de Max Scheler concernent la place de l’intentionnalité dans la phénoménologie du sentir et la structuration de la sphère émotionnelle. Dans la première section, nous nous focaliserons avant tout sur la différence entre les sentiments non intentionnels et le sentir intentionnel, en comparant sur ce point les positions de Scheler et de Husserl. En effet, Scheler critique ces deux thèses fondamentales de Husserl: 1) les actes affectifs et leurs corrélats (« (...)
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  32. 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).Viatcheslav Vetrov - 2016 - 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 paper analyzes the application of Max Weber's methodology to his study on China. Special attention is paid to the (...)
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  33. Arguments From the Priority of Feeling in Contemporary Emotion Theory and Max Scheler’s Phenomenology.Joel M. Potter - 2012 - 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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  34. The Medical Ethics of Miracle Max.Shea Brendan - 2015 - In R. Greene (ed.), The Princess Bride and Philosophy: Inconceivable! Chicago, IL: Open Court. pp. 193-203.
    Miracle Max, it seems, is the only remaining miracle worker in all of Florin. Among other things, this means that he (unlike anyone else) can resurrect the recently dead, at least in certain circumstances. Max’s peculiar talents come with significant perks (for example, he can basically set his own prices!), but they also raise a number of ethical dilemmas that range from the merely amusing to the truly perplexing: -/- How much about Max’s “methods” does he need to reveal to (...)
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  35. Max Velmans' *Understanding Consciousness*. [REVIEW]Gregory Nixon - 2000 - Journal of Consciousness Studies 7 (10):96-99.
    This is a fine book. In what has become a crowded field, it stands out as direct, deep, and daring. It should place Max Velmans amongst the stars in the field like Chalmers, Dennett, Searle, and Churchland who are most commonly referenced in consciousness studies books and articles. It is direct in that the de rigueur history and review of the body-mind problem is illuminating and concise. It is deep in that Velmans deconstructs the usual idea of an objective world (...)
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  36.  45
    Orientamento al bene e trascendenza dal sé: Il problema dell'oggettivitá dei valori in Max Scheler.Guido Cusinato - 2011 - Verifiche: Rivista Trimestrale di Scienze Umane 40 (4):39-62.
    The German phenomenologist Max Scheler, commonly considered one of the most important exponents of value objectivism, does not claim an “absolute” value objectivism, as often asserted. The values are objecttive towards the will of the subject, not towards the creative act of loving. This presupposes a radical new conception of the value. According to Scheler, in fact, the values are no qualities to be attributed to the perceived object but the very first thing grasped on a phenomenon, i.e. the “first (...)
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  37.  48
    Max Horkheimer e la catastrofe. Ripensando il totalmente Altro.Giacomo Maria Arrigo - 2016 - Lo Sguardo – Rivista di Filosofia 21.
    «The world is about to get rid of morality, becoming total organization that is total destruction. Progress tends to culminate in a catastrophe». This few words sum up the fears of the late Horkheimer, who is increasingly worried about the effects of the dialectic of enlightenment. The fatal outcome of such dialectic has led the world to the brink of annihilation. According to Horkheimer, the root of the dialectic of enlightenment is an instrumental reason tending to the dominion (the dominion (...)
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  38.  35
    Max Weber on Politics, Reason, and the Clash of Values and Approaches to Ethics.Manuel Dr Knoll - 2019 - Dîvân. Journal of Interdisciplinary Studies 24 (47):111–140.
    This article investigates how Max Weber’s theory of value conflict is connected to his realist understanding of politics and how he conceives the relation of politics and ethics. This investigation also covers Weber’s views on the argumentative limits of the social sciences and ethics. The center of Weber’s philosophy of science is constituted by his methodological thoughts on “ethical neutrality” (Wertfreiheit) of the social sciences. The first thesis of this paper contends that Weber’s theory of a clash of irreconcilable values (...)
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  39.  61
    Max Plank’s Philosophy and Physics: An Introduction to The Philosophy of Physics.Michael J. Shaffer - 2019 - In The Philosophy of Physics. Montreal: Minkowski Press. pp. 1-5.
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  40. The Myth of the Intuitive: Experimental Philosophy and Philosophical Method, by Max Deutsch (MIT Press, 2015). [REVIEW]Kevin Lynch - 2016 - Philosophical Psychology 29 (7):1088-1091.
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  41.  51
    Methode oder Techne? Ethik und Realität in der "Phänomenologischen" Reduktion Max Schelers.Guido Cusinato - 1998 - In C. Bermes, Wolfhart Henckmann & H. Leonardy (eds.), Denken des Ursprungs - Ursprung des Denkens. K&N. pp. 83-97.
    Wie bekannt hat Scheler den Begriff der "phänomenologischen Reduktion" ausdrücklich von Husserl übernommen1, dennoch behauptet in der letzten Schaffensperiode ebenso deutlich, den Terminus "Phänomenologie" vermeiden zu wollen, und tatsächlich verwendet er entweder den Ausdruck "phänomenologische Reduktion" in Anführungszeichen oder den Begriff "Techne der Reduktion". Die These, die ich zu entwickeln versuchen werde, ist, daß es bei Scheler nicht nur eine einzige Theorie der Reduktion gibt und daß, ebenso wie verschiedene Realitätstheorien zu unterscheiden sind, ebenso viele Versuche zu erkennen sind, die (...)
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  42. An Apocalypse of Pop, Pt I: Max Martin and the '90s, the Noughts.Paul Bali - manuscript
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  43. Eine fulminante Lehnstuhlkritik der Neurowissenschaften. Uber: Max R. Bennett/Peter M. S. Hacker: Philosophical Foundations of Neuroscience. [REVIEW]Geert Keil - 2005 - Deutsche Zeitschrift für Philosophie (6):951.
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  44. The Scientific Study of Society, by Max Steuer. Kluwer Academic Publishers, 2003, XIII + 464 Pages. [REVIEW]Anna Alexandrova & Robert Northcott - 2004 - Economics and Philosophy 20 (2):375-381.
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  45.  25
    The Concept of the Political in Max Horkheimer and Jurgen Habermas.A. Marinopoulou - 2008 - Nissos Academic.
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  46. Max Weber, Carl Schmitt, Jürgen Habermas e le loro comuni radici teologiche nella nozione di ordine, raffrontati da un punto di vista heideggeriano.Iurato Giuseppe - manuscript
    Seguendo l’esposizione data in (Orsi 2012), riguardante una comparazione fra alcuni aspetti dell’opera di Carl Schmitt e di Jürgen Habermas in filosofia politica, centrata sulla nozione di ordine ed inquadrata, nelle sue basi, entro la sociologia delle religioni di Max Weber, sarà possibile, oltre l’individuazione in essa di un comune punto di convergenza fra il pensiero dei questi autori nella nozione di ordine, portare avanti, su un piano teoretico di livello superiore, un ulteriore raffronto più orientato verso la metodologia della (...)
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  47.  38
    Le influenze schopenhaueriane nel pensiero estetico di Max Horkheimer.Giacomo Maria Arrigo - 2017 - Dialegesthai. Rivista Telematica di Filosofia 20.
    «L’opera del filosofo Schopenhauer non è superata». Con queste parole Max Horkheimer definisce il suo rapporto con il pensiero del filosofo di Danzica. Accanto alla componente marxista, infatti, in Horkheimer confluiscono curiosamente le suggestioni metafisiche del Mondo come volontà e rappresentazione. Il risultato è un pensiero singolare e parecchio attuale, scaturito da alleanze impossibili e armonie inedite, il cui risultato è un mosaico di indicazioni politiche e impressioni metafisiche.
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  48.  64
    Bóg spoza nawiasu egzystencji. Max Scheler – mistyka czy fenomenologia aktowego zjednoczenia?Jaromir Brejdak - 2016 - Argument: Biannual Philosophical Journal 6 (2):283-298.
    This article presents in the first part the concept of Schelerian phenomenology of religion and claims that pre‐phenomenon of Holiness could not be take in the bracket of existence as usual because the religious act raised by Holiness itself is an heteronomic act of God‐Holiness realized in the man and giving evidence of the existence of its Reasoner. In the second part of this article two types of unity are presented: unity due to joint feeling with others (unmittelbares Mitfühlen — (...)
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  49.  53
    Max Weber: movimento cíclico da dominação legítima.Marcos Seneda - 2018 - In Anor Sganzerla, Antonio José Romera Valverde & Ericson Falabretti (eds.), O pensamento político em movimento: ensaios de filosofia política. Curitiba, Brasil: PUCPress. pp. 147-165.
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  50.  62
    O conceito de possibilidade objetiva como uma operação científica para correção de erros na metodologia weberiana.Henrique F. F. Custódio - 2016 - In Marcos César Seneda & Henrique F. F. Custódio (eds.), Max Weber: religião, valores e teoria do conhecimento. Uberlândia, MG, Brasil: pp. 169-200.
    No capítulo, O conceito de possibilidade objetiva como uma operação científica para correção de erros na metodologia weberiana, examinamos a maneira pela qual, para Max Weber, o juízo de possibilidade objetiva permite avaliar a possibilidade de uma causa beneficiar ou não o surgimento de um fato real. Após essa análise, o argumento se concentra na explicação do propósito lógico-metodológico da conexão de sentido causal, construída a partir do conceito de possibilidade objetiva. Propomos que esse quadro teórico é utilizado por Weber (...)
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