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Potčinjavanje, otpor i promena značenja

Potčinjavanje, otpor i promena značenja

Author(s): Judith Butler / Language(s): Serbian Issue: 56.2/1999

Razmotrimo paradoksalnu prirodu onoga što Fuko u knjizi Nadzirati i kažnjavati opisuje kao subjektivaciju zatvorenika. Izraz "subjektivacija" nosi u sebi paradoks: assujetissement označava i postajanje subjektom i potčinjavanje - neko postaje autonomna ličnost samo tako što se potčini moći, a to potčinjavanje podrazumeva radikalnu zavisnost. Kako kaže Fuko, ovaj proces subjektivacije odvija se uglavnom preko tela. U knjizi Nadzirati i kažnjavati zatvorenikovo telo ne javlja se samo kao znak krivice i greha, kao otelotvorenje zabrane i sankcije u ritualima normalizovanja, nego je i uobličeno i formirano prema diskurzivnoj matrici pravnog subjekta. [...]

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„Jövősokk” helyett „jelensokk”

„Jövősokk” helyett „jelensokk”

Author(s): Dénes Tamás / Language(s): Hungarian Issue: 4/2020

The essay aims to draft the changes that occurred in the time experience of our era. In the informational societies of the present the exacerbation of attention towards the present and the different ways of handling the present is increasingly upfront. We are placed at the end of a process during which the centre of gravity of time experience was placed from the future into the present. Douglas Rushkoff uses the expression “present shock” for describing this experience. The essay is trying to draft the process leading to this, also aiming to estimate the possible effects of the present shock. The present shock is overwriting at the same time some traditional attitudes, and forces original actions and interpretations. How we can handle this is very much dependent on the precision of the diagnosis.

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Ibn Sinaovo ontološko stajalište o ljubavi

Ibn Sinaovo ontološko stajalište o ljubavi

Author(s): Akram Baghkhani / Language(s): Bosnian Issue: 21/2020

The paper analyses Ibn Sina’s ontological view of love using a philosophical-gnostic approach. By applying the method of gradation, Ibn Sina sees the most sublime and the most subtle degrees of love in relation to the Creator of all the existing worlds. In his philosophical thought, Ibn Sina explains these worlds precisely in relation to the degree of love. However, what makes Ibn Sina’s gnostic thought attractive and what makes Ibn Sina’s worldview completely immersed in love, apart from the essential love of God towards Himself,are the degrees of creation, from the most sublime to the lowest degree. The next degree is connected to the holly intellectual substances, which find joy in God’s Essence and which are in love with the Absolute Goodness. The third gradated degree of love is related to the celestial Rational Souls, and then to the Perfect human Souls. The fourth and fifth degrees are related to the middle and incomplete souls, and the next ones encompass the rest existents of the World of existence, i.e. animal and vegetative souls and inanimate souls. IbnSina believes that this instinctive love, which is hidden in the essence of created beings, is actually their love for their completeness. With this explanation of the permeation of love throughout all existence, Ibn Sina approaches the gnostic view.

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The ontology of resistance between power and knowledge

The ontology of resistance between power and knowledge

Author(s): Hanan Muneer Al Sheikh / Language(s): English Issue: 1/2021

The ontology of human resistance accentuates its existence through several expressive means with the most important being Art; as art transforms the question of resistance into a self-practice that starts with the artists and transfers between the inside and the outside in a continuous, creative and effective mutual relationship in order to emphasise the battle of existence conflict, ideology and Epistemology within the general framework of power. This philosophic analysis is based on the hypotheses of having a multilateral factor that continues with the past legacy on the one hand and interprets the present while overpassing it on the other, in order to create a state of creativity that represents the intellectual, emotional, cognitive and historical inventory, while posing a situation of continuous wondering among individuals and groups. This artistic state unifies the indicators of symbolisations and makes resistance represented in a contemporary visual discourse that rejects dominance, accentuates the identity and transforms the theoretical intellectual question into a practiced anthological act that is featured of permanent activity as a perpetual act towards liberation and reproducing self-existence.

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Gazzâlî’de Ruhun Tabiatı Tartışması: Maddi mi Gayri Maddi mi?

Gazzâlî’de Ruhun Tabiatı Tartışması: Maddi mi Gayri Maddi mi?

Author(s): Aykut Alper Yilmaz / Language(s): Turkish Issue: 55/2021

As one of the most influential Muslim thinkers al-Ghazālī’s thoughts on a number of important subjects are not entirely clear. The difficulty in determining his views is generally due to the differences observed between al-Ghazālī’s works. These differences are not only related to style but also manifest as al-Ghazālī’s defending contradictory views from time to time. The nature of the soul is one of them. In this paper, I will focus on the salient differences in his views on the nature of the soul in his different works, al-Iktisād fī’l-Itikād and some others. Al-Ghazālī seems to present conflicting views on the nature of the soul in his different works. On the one hand, in his work named al-Iktisād fī’l-Itikād, he states that the soul is an extended and material entity, while in other works he defends the opposite of this view and emphasizes that the soul is immaterial. This very fact has been the subject of an ongoing debate as to how to handle these apparent differences among the commentators of al-Ghazālī, such as Michael E. Marmura, Richard Frank, Timothy Gionatti, Ayman Shihadeh, Frank Griffel and others. After summarizing briefly the ongoing debate about what is taken to be al-Ghazālī’s real thoughts by the commentators on the issue within the purview of the abovementioned two books, I will offer some possible conciliatory remarks on his seemingly incoherent statements.

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Meşşâîlik’ten Devralınan Miras: Ekberî Gelenekte Umûr-ı Külliye Kavramının Mahiyeti ve Kapsamı

Meşşâîlik’ten Devralınan Miras: Ekberî Gelenekte Umûr-ı Külliye Kavramının Mahiyeti ve Kapsamı

Author(s): Yasin Apaydin / Language(s): Turkish Issue: 2/2020

In the very beginning of his Fusūs al-Hikam, the wisdom of divinity in the Word of Adam, Ibn Arabi mentioned the universal things (al-umūr alkulliyah) and their ontological positions. This term created an overwhelming impression in the Fusūs tradition. Some scholars explained it in the context of the other important term of Akbarian tradition, namely immutable identities (al-a‘yān al-thābitah), while some others approached within the problem of mental existence (al-wujūd al-dhihnī). Based on this variety, some contemporary researchers try to connect the so-called universal things with the problem of non-existents in kalam tradition or with the universals of Avicennan tradition. In this paper, I will try to examine if the universal things has any connection with another discussion called al-umūr al-āmmah both in Avicennan and Kalām tradition especiallly after al-Rāzī who introduced it to mutakallimun. While doing so, I will reference to the first commentator of Fusūs i.e. al-Jandī’s commentary and his reception of the universal things as al-umūr al-āmmah. Additionally other commentators such as Tilimsānī (d. 690/1291), Qāshānī (d. 736-1335), Qaysarī (d. 751/1350), Ibn Turkah (d. 836/1432), Yazıcızāde Mehmed (d. 855/1451), Mullā Jāmi (d. 898/1492) will be covered to pursue the process of how they dealt with this issue. Focusing on the metaphysical aspect of universal things as tools to connect between God and the universe and its epistemological aspect as being considered secondary intelligibles I will try to compare between these two terms, one from peripatetic and kalām tradition and the other from Akbarian tradition and discusses whether these similarities led to connect each other.

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Conception, Connotation, and Essential Predication: Peter Auriol’s Conceptualism to the Test in II Sententiarum, d. 9, q. 2, art. 1

Conception, Connotation, and Essential Predication: Peter Auriol’s Conceptualism to the Test in II Sententiarum, d. 9, q. 2, art. 1

Author(s): Giacomo Fornasieri / Language(s): English Issue: 54/2021

This paper comprises two parts. The first part is an introduction to Auriol’s moderate conceptualism, as it is presented in his Commentary on Book II of the Sentences, distinction 9, question 2, article 1. The second part is an edition of the text. In the introduction, I focus on Auriol’s use of the noetic tool of connotation. My thesis, in particular, is that connotation is a necessary prerequisite to his moderate conceptualism. To this purpose, the first part of this introduction will be devoted to a brief presentation of Auriol’s conceptualism. In the second part, Auriol’s theory of essential predication will be presented. In the third part, I will present my claim that Auriol’s theory of essential predication can only be made sense of when read against the background of his theory of connotation as applied to intellectual cognition. Finally, I will offer a collation of Auriol’s Commentary on Book II of the Sentences, distinction 9, question 2, article 1, obtained by collating eight manuscripts, which hand down Auriol’s text, that is, Firenze, Biblioteca nazionale centrale, ms. Conv. Soppr. B.6.121, Firenze, ms. Conv. Soppr. A. 3.120, Napoli, Biblioteca nazionale, ms. VII.C.3, Padova, Biblioteca Antoniana, ms. 161, scaff. ix, Paris, Bibliothèque nationale de France, ms. latin 15867; Pelplin, Biblioteka Seminarium duchownego, ms. 46/85, Vaticano (Città del), Biblioteca Apostolica, ms. Borgiano 404, Vaticano (Città del), Biblioteca Apostolica, ms. Vat. lat. 942.

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Barbara Bokus – Ewa Kosowska (eds.), Truth and Falsehood in Science and the Arts

Barbara Bokus – Ewa Kosowska (eds.), Truth and Falsehood in Science and the Arts

Author(s): Stanisław Jan Rabiej / Language(s): English Issue: 1/2021

The review of: Barbara Bokus – Ewa Kosowska (eds.), Truth and Falsehood in Science and the Arts (Warszawa: Wydawnictwa Uniwersytetu Warszawskiego 2020). Pp. 299. Open Access. ISBN 978-83-235-4220-9 [PDF]

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Gdje je pukotina? Marx, Lacan, kapitalizam i ekologija

Gdje je pukotina? Marx, Lacan, kapitalizam i ekologija

Author(s): Slavoj Žižek / Language(s): Bosnian Issue: 31-32/2020

Kad se prije nekoliko decenija pojavila ekologija kao ključno teorijsko i praktično pitanje, mnogi su marksisti (a i kritičari marksizma) primijetili da je priroda – preciznije, tačan ontološki status prirode – tema u kojoj čak i najsiroviji dijalektički materijalizam ima prednost pred Zapadnim marksizmom: dijalektički marksizam nam dopušta misliti čovječanstvo kao dio prirode dok je za Zapadni marksizam krajnji orijentir na horizontu društveno-historijska dijalektika koja prirodu svodi na pozadinu istorijskih procesa – priroda je historijska kategorija, kako bi rekao Lukacs. Kohei Saitov Ekosocijalizam Karla Marxa najnoviji je i najkonzistentniji pokušaj da se povrati ravnoteža i promisli ljudska ukorijenjenost u prirodu bez vraćanja u dijalektičko-materijalističku opću ontologiju.

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Holism and Atomism in Tractatus Logico-Philosophicus

Holism and Atomism in Tractatus Logico-Philosophicus

Author(s): Krystian Bogucki / Language(s): English Issue: 55/2021

The aim of my paper is to describe and evaluate different conceptions of holism in Ludwig Wittgenstein’s Tractatus Logico-Philosophicus. I distinguish three readings of holistic elements in this work: i) Minimal Holism (E. Anscombe, M. Black, D. Pears); ii) Moderate Holism (J. Conant, C. Diamond, G. Ryle); and iii) Radical Holism (G. Bar-Elli, M. Kremer, P. Livingston). The conclusion is that the most viable option is the Moderate Holism since it embraces the logico-syntactial notion of use, rejects anachronistic interpretation of Tractatarian ontology and allows us to see that the holistic elements are complementary to the initial atomism of the work. Moreover, I point to the consequences of the topic for the overall reading of Wittgenstein’s early and late work.

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Hegel sa Deleuzeom (i obratno): Pojam razlike i razlika u pojmu

Hegel sa Deleuzeom (i obratno): Pojam razlike i razlika u pojmu

Author(s): Ivan Milenković / Language(s): Serbian Issue: 01+02/2021

The author analyzes the difference between Hegel’s and Deleuze’s notions of ‘the difference’. Hegel’s heterogenous and non-identical difference dissipates in a speculative movement of thought and becomes a moment in a whole that is identical with itself. Deleuze, on contrary, tries to pull the difference out from a dialectical embrace of the notion and to affirm it as a transcendental quantity, or as a condition of possibility of empirical differentiations. There¬fore, he forwards transcendental empiricism in opposition to the Hegelian identity of difference. There is a sharp contrast between these two conceptions of the difference, but they both, in their specific manner, possess strong practical/political charge and both can be used as explanatory models for understanding today’s condition in Bosnia and Herzegovina and the region, as well as in the much wider context.

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Lęk przed monizmem: Potworność, parapolityka i nowożytne źródła filozofii porównawczej

Lęk przed monizmem: Potworność, parapolityka i nowożytne źródła filozofii porównawczej

Author(s): Mateusz Janik / Language(s): Polish Issue: 37/2020

This text analysis the ways in which monism was depicted as a doctrine situated on the crossroads of European and Asian philosophical traditions. The depiction of monism as monstrous, characteristic of the mainstream of early modern European thought, is set against the wider context of parapolitical critique of the concept of sovereignty and the cosmic horror concept. This juxtaposition is founded on the simultaneous lecture of the entry “Spinoza” in Pierre Bayle’s An Historical and Critical Dictionary and Howard P. Lovecraft’s story The Call of Cthulhu. In the article’s conclusion the author argues that monism should be treated as one of the currents of collectively orientated political ontology. This ontology may provide a basis for a new model of comparative studies, centred around the concept of commons, and critical towards modern cognitive-political framework, sustaining and naturalising the primitive accumulation processes.

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Left Hegelian Variations: on the Matter of Revolution in Marx. Bloch and Althusser

Left Hegelian Variations: on the Matter of Revolution in Marx. Bloch and Althusser

Author(s): Loren Goldman / Language(s): English Issue: 35/2020

Although Ernst Bloch is often understood as an abstract, aesthetic philosopher of hope, his doctrine of concrete utopia is underpinned by an idiosyncratic, vital materialist ontology. Against many of Bloch’s critics, this article explains and defends his materialism as compatible with Marx’s project. It first situates the early Marx’s materialism in the generally Left Hegelian and more specifically Feuerbachian context of articulating a concrete account of human agency and social emancipation within a naturalistic framework. Two subsequent sections offer Bloch’s “Left Aristotelian” approach to matter and the later Louis Althusser’s “aleatory” materialism, respectively, as radical and tactically different variations on this theme.

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“Il faut défendre la subjectivité”: Vulnerability in Levinas’s Ethics

“Il faut défendre la subjectivité”: Vulnerability in Levinas’s Ethics

Author(s): Guelfo Carbone / Language(s): English Issue: 1/2021

Levinas conceived ethics as a contestation of the ontological imperialism and its asphyxiating order dominating Western culture, arguing that, rather than ontology, ethics is first philosophy. Supported and led by a phenomenological description of the concrete life of the embodied subject, his philosophical work achieves a radical critique of the sovereign subject by emphasizing the exceptional ethical significance of subjectivity. This paper discusses three key features that, according to Levinas, define human subjectivity, namely, vulnerability, passivity, and weakness, stressing how he thinks of subjectivity in terms of both welcoming and persecution at one and the same time. Lastly, by relying on Butler’s critique of the Levinasian ethics, the paper addresses Levinas’s take on politics, pointing out why political issues enter his ethical discourse.

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Plotinas ir Proklas apie mąstymo gyvenimą

Plotinas ir Proklas apie mąstymo gyvenimą

Author(s): Rasius Makselis / Language(s): English Issue: 108/2021

The article is devoted to the analysis of the philosophical notion of the “life of Intellect“ as presented by Plotinus and Proclus – representatives of philosophical tradition of Neoplatonism. Different interpretations of the notion of the “life of Intellect,” presented by prominent scholars of 20th century Piere Hadot and A. H. Armstrong, require wider discussion of the concepts of “life” and “intellect” with clearer emphasis on their connections to such Neoplatonic concepts as “well being”, “contemplation”, “actuality” and others. An analysis of theories of Plotinus and Proclus on the “Life of Intellect” demonstrates that these philosophers developed different approaches in their attempts both to define the connection between notions of Being, Life, and Intellect and to explain the way in which this connection provides metaphysical background for the sensual appearances of life that we observe around us in nature. In most cases, however, their attempts to explain this connection provoke additional difficult questions.

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Poetyka ewokacji (nie)uczciwości w opowiadaniu Człowiek, który zdemoralizował Hadleyburg Marka Twaina

Poetyka ewokacji (nie)uczciwości w opowiadaniu Człowiek, który zdemoralizował Hadleyburg Marka Twaina

Author(s): Beata Garlej / Language(s): Polish Issue: 35/2021

The article refers to the axiological paradigm of (dis)honesty (the notion taken from Tadeusz Kotarbiński’s analysis) capable of being one of the dedicated devices of the poetics of evocation. The point of reference for these theoretical reflections is Mark Twain’s short story entitled “The Man That Corrupted Hadleyburg”. The writer’s presentation of the still up-to-date and relevant axiological paradigm of (dis)honesty is at the hub of the deliberations, which aim to ascertain what constitutes the origin of its uniqueness and the freshness of its display. Primarily with the help of the concept taken from Roman Ingarden’s “catalogue” of aesthetically valuable qualities (“the ‘novelty’ variant”), and also drawing on the philosopher’s reflections devoted to one of the two ontological dimensions of the construction of a literary work (phaseality), an attempt is made to identify the specificity of the epically visualised phenomenon of (dis)honesty, and determine the methodological character of the poetics of evocation, necessary for this purpose.

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PHILOSOPHICAL BACKGROUND OF THE COSMOLOGICAL POLEMICS IN CONTRA MANICHAEOS BY JOHN OF DAMASCUS

PHILOSOPHICAL BACKGROUND OF THE COSMOLOGICAL POLEMICS IN CONTRA MANICHAEOS BY JOHN OF DAMASCUS

Author(s): Vladimir A. Baranov / Language(s): English Issue: 2/2021

This article analyzes the philosophical arguments used by John of Damascus against the Manichaean dualist cosmological system in his Dialogue contra Manichaeos, showing some parallels with his Dialectica, and revealing a common Aristotelian background. The philosophical argument in the Dialogue seems to be a practical application of philosophical doctrines formulated in the Dialectica. From a wider perspective of anti-Manichean polemics used in part for instructional purposes for students of philosophy and theology in Late Antiquity, the conclusion is made that the purpose of the Dialogue was aimed not so much against the Manichaean cosmogony and cosmology, but against the Manichaean theodicy which might have been attractive to some Christians of John’s times.

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ФОРМИРОВАНИЕ ОНТОЛОГИЧЕСКОГО ПОНЯТИЯ «СТАТУСА ВЕЩЕЙ» В МЕТАФИЗИКЕ И ТЕОЛОГИИ ИЕЗУИТОВ КОНЦА XVI – ПЕРВОЙ ПОЛОВИНЫ XVII ВВ.

ФОРМИРОВАНИЕ ОНТОЛОГИЧЕСКОГО ПОНЯТИЯ «СТАТУСА ВЕЩЕЙ» В МЕТАФИЗИКЕ И ТЕОЛОГИИ ИЕЗУИТОВ КОНЦА XVI – ПЕРВОЙ ПОЛОВИНЫ XVII ВВ.

Author(s): Vitaly Ivanov / Language(s): Russian Issue: 2/2021

This article is a study of a new type of metaphysics that arose within the tradition of scholastic philosophy and theology of the Jesuits by the middle of the 17th century. The article describes the opposition of the traditional and new understanding of scholastic metaphysics on the example of Fr. Suárez and S. Izquierdo. The formation of the ontological concept of "status of things" is identified as one of the key conditions and signs of this transformation of metaphysics. First, the formation of this concept is explored in the scholastic tradition preceding Izquierdo, namely in Fonseca, Suárez, Hurtado de Mendoza and Fabri, as a history of shifts in meaning and of the emergence of new contexts in which the term "status" was used. Second, we describe the systematic context of the doctrine of the status rerum in the universal theory of objects of human thought in Izquierdo's Pharus scientiarum (1659). Thirdly, we explicate the very concept of the status of a thing in the first philosophy of Izquierdo, its necessary connection with the concept of the objective truth of a thing, and also show the special significance of the first "quidditative status of things" as a whole set of objective truths underlying all demonstrative human sciences. Finally, the article points out that one of the essential features of Izquierdo's new metaphysics is the strengthening of the methodological nature of the universal science recorded in his treatise in comparison with the traditional Jesuit prototype in Suárez.

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ZWEI PHASEN IN DER ENTWICKLUNG DER UNTERSUCHUNG
HEDWIG CONRAD-MARTIUS‘ ZUM SEIN DES MENSCHEN UND
DER LEBEWESEN

ZWEI PHASEN IN DER ENTWICKLUNG DER UNTERSUCHUNG HEDWIG CONRAD-MARTIUS‘ ZUM SEIN DES MENSCHEN UND DER LEBEWESEN

Author(s): Simona Bertolini / Language(s): German Issue: 2/2021

Interest in the ontological constitution of living beings (with particular reference to the human being)characterizes the whole development of Hedwig Conrad-Martius’ philosophy. Several works written bythe philosopher over the years deal with both the phenomenological description and the ontologicalfoundation of the difference between plants, animals, and humans. Specifically, the ontological structureof the human being is investigated as a layered structure which presupposes those of plants andanimals while overcoming them in a more complex and spiritual unity, on which human freedom andhuman knowledge depend. Although this topic maintains a crucial role in Conrad-Martius’ thought,the way the philosopher addresses it and the theoretical results of her phenomenological-ontologicalinquiry about it do not remain unchanged. Indeed, the ontological structure at the basis of phenomenaldifferences as well as the metaphysical foundations of this structure change over the decades. This paperaims at distinguishing between two phases, characterized by different ontological categories, throughwhich Conrad-Martius’ anthropology and biological ontology develop. In the first phase, at the beginningof the twenties (precisely in her work Metaphysical Dialogues), the essential differences between plants, animals, and humans are explained with reference to a vital origin preceding the constitution of reality; to describe it Conrad-Martius employs terms such as “abyss” and “under-earthly realm.” In the second phase, exemplified by some writings published in the forties and the fifties, the reference to such a dimension disappears and the eidetic variety within the living world, including human specificity,is exclusively traced back to the finalistic substantiation of essences in the natural beings.

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CORE OF THE ESSENCE AND CORE OF THE PERSON: JEAN HERING AND A HIDDEN SOURCE OF EDITH STEIN’S EARLY ONTOLOGY

CORE OF THE ESSENCE AND CORE OF THE PERSON: JEAN HERING AND A HIDDEN SOURCE OF EDITH STEIN’S EARLY ONTOLOGY

Author(s): Daniele De Santis / Language(s): English Issue: 2/2021

The present paper makes the case for considering Jean Hering the source from which Edith Steinfirst borrowed the concept of “core,” notably, “core of the person.” In particular, we maintain that thebackground of Stein’s decision is represented by the original version of Hering’s famous booklet Bemerkungenuber das Wesen, die Wesenheit und die Idee, namely, the Appendix (Fragmente zur Vorbereitungeiner kunftigen Lehre vom Apriori) to his still unpublished dissertation on Lotze. Nevertheless, whereasHering introduces the concept of “core” to merely discriminate between different types of essenceswithin the framework of a general attempt at determining the structure of individual essences, Steintakes it to characterize always and exclusively the structure of the person, notably, its mode of being,thereby paving the way for her future personalistic ontology. The paper will be divided into three parts.In § 2 evidence will be produced to support the thesis that Stein had direct knowledge of Hering’s dissertation.§ 3 will analyze Hering’s notions of essence and “core of the essence” (in both versions of the text and in relation to the example of the “essence” of Caesar). Finally, § 4 will tackle the “core” in Stein’s early works, in particular in the book on empathy, and in comparison with Hering’s understanding of it. The paper intends to pursue a double goal: it aims at emphasizing the novelty of Stein’s conception of the essence, notably, core of the (individual) essence while at the same time reconstructing the wider framework to which it belongs.

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