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‘Nilüfer’de Mythopoetik Dinamikler

‘Nilüfer’de Mythopoetik Dinamikler

Author(s): Aydın Afacan / Language(s): Turkish Issue: 80/2014

In this article, the poem ‘Nilüfer’ (Lotus) by one of the contemporary Turkish poets, Behçet Necatigil, is analyzed with regards to contribution of mythological elements. The poem ‘Nilüfer’ is the product of versifying more intensive and in-depth in terms of sense period of the poet. This period, in Necatigil’s poetry line, is the stage that contributed to the flourishing of intertextual relations with myths, legends and ancient poetic tradition and the sememic stratum and strengthening of the deep structure of the poem. ‘Nilüfer’, with polysemous structure of poetic language and intertextual reference which leads to varied ways of singing, is one of his competent poems of mentioned period. Because of the features mentioned, mythological elements and their effects in the formation of the poem ‘Nilüfer’ are discussed in this article. The semantic structure of the poem ‘Nilüfer’ is active and the elements enabling this activity are mythopoetic dynamics. Although there is no mythological name existing in the surface structure of the poem, the deep structure examination reveals Necatigil referring from both the Eastern and Western myths. Regarding intertextuality,while the relation ‘Hero and Leander’ legend of Greek mythology attracts attention in the forefront; deep structure readings shown further references. More behind the stated legend, it is possible to sense the traces of ‘rebirth’ myths based upon the ‘life and death’ cycle in ‘Nilüfer’. This feature of this poem begins with its title. In this regard, in the framework the key words in the poem along with its title are investigated. As conclusion, all of these features are effectively coalesced into some personal characteristics, life and attitude towards daily practices of Necatigil; and presented a competent example of poem by means of poet’s own personal adventure integrating with humanity’s common cultural heritage.

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‘Our atheists are pious people.’ Stirner and Nietzsche on the relationship between religion and science

‘Our atheists are pious people.’ Stirner and Nietzsche on the relationship between religion and science

Author(s): Paul Stephan / Language(s): English Issue: 1/2016

Atheism is commonly justified by opposing religious belief to scientific reason. By using ideas and arguments found in the works of Max Stirner and Friedrich Nietzsche it is argued that atheisms justified in this manner ignore the inner connection between religion and science; both religion and science are modes of abstraction from immediate sensuality, and are logically and genealogically linked. It is shown that this insight could open the space for a new reciprocal understanding, establishing a common ground between religion and science.

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“Homo Economicus” Through the Lens of Metaphysics of Economics

“Homo Economicus” Through the Lens of Metaphysics of Economics

Author(s): Oksana Petinova / Language(s): English Issue: 21/2018

The problem of the expansion of the economics into other areas of public life has been the subject of intense discussion for more than a century, and modern attempts to conceptualize the complex and multicomponent field of economic relations, both in social and in personal terms, are articulated in the concept of “Homo economicus”. The concept of special productivity gains in the context of the application of the methodology of metaphysics. The metaphysics of the economics has a significant potential for the phenomenal and noumenal differentiation, which is extremely important in the era of simulation. Comparing the simulation of the present, the methodology of metaphysics articulates subjectivity in the coordinates of the economics. Such a universal approach allows us to verify the complex problem field of the study “Homo economicus”, having carried out its revision (rehabilitation).

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“OLMAYANIN” YİTİMİ: “TANRI ÖLDÜ”

“OLMAYANIN” YİTİMİ: “TANRI ÖLDÜ”

Author(s): Yıldırım ORTAOĞLAN / Language(s): Turkish Issue: 24/2018

Throughout the history of philosophy, many philosophers have made profound breaks in morals, knowledge, thinking, state, religion. Nietzsche is also one of the "prophets of extremity" that makes these deep breaks in all aspects of thinking. Nietzsche criticizes the Western’s metaphysics thinking tradition in various ways. This criticism is especially rooted in the expression "God is dead". The death of God is vital both for understanding the basic structure of modern society and for understanding Nietzsche’s perception of the Christian morality. The understanding of Christian morality has transformed some concepts negatively such as good, beautiful, truth which are fundamental to life. The man who can face this transformation is the overman. Because the overman exceed himself by removing all the worthlessness from the value and by doing so the overman affirms life. Nietzsche says that Christian morality is based on nihilistic forms. As the forms of nihilism such as ressentiment and guilty conscience can only be overcome by a new way of thinking that is an effective thought prevails. This way of thinking is extremely important in terms of opening new paths to "thinking". Moreover, the expression of "God is dead" uncover what God means to Nietzsche via investigating that expression. Nietzsche's declaration of the death of God is a clear indication of he’s believe in the natural Gods of the Greeks as opposed to the anti-natural God of Christianity.

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“Parvus error in principio magnus est in fine”: Thomas Aquinas’s Reinterpretation of the Understanding of Being and Essence as the Basis for the Discovery of the First Cause as Ipsum Esse

“Parvus error in principio magnus est in fine”: Thomas Aquinas’s Reinterpretation of the Understanding of Being and Essence as the Basis for the Discovery of the First Cause as Ipsum Esse

Author(s): Andrzej Maryniarczyk / Language(s): English Issue: 4/2019

In this article, the author notes that Thomas Aquinas, in his brief work entitled De Ente et Essentia, proved that at the base of understanding the world, the human being, and God in particular, there is our understanding of being and its essence. When we make a small mistake at the beginning (parvus error in principio) in our understanding of being and its essence, it will turn to be a big one in the end (magnus in fine). And what is “at the end” of our knowledge is the discovery of the First and Ultimate Cause of all things, known as: Ipsum Esse, God, the Absolute, The Most Perfect Substance, on whom everything depends, and who depends not on anything else. These present inquiries about the proper understanding of being and its essence are aimed at formulating proof of the necessity of existence of a Being that is the First Cause, and which, existing as Ipsum Esse, is the source and reason of existence of all beings. Without these inquiries, the proof itself would be incomprehensible, and more importantly it would be a purely a priori one (i.e., ontological). Furthermore, without the existential conception of being, which Thomas first formulated, one could not discover the First Cause which, as Ipsum Esse, is the source of the existence of every being. This issue seems to have escaped the attention of the author of the book Aquinas’s Way to God. The Proof in “De Ente et Essentia.”

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“The Brain in Vat” at the Intersection
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“The Brain in Vat” at the Intersection

Author(s): Danilo Šuster / Language(s): English Issue: 52/2018

Goldberg 2016 is a collection of papers dedicated to Putnam’s (1981) brain in a vat (‘BIV’) scenario. The collection divides into three parts, though the issues are inter-connected. Putnam uses conceptual tools from philosophy of language in order to establish theses in epistemology and metaphysics. Putnam’s BIV is considered a contemporary version of Descartes' skeptical argument of the Evil Genius, but I argue that deception (the possibility of having massively false belief) is not essential, externalism does all the anti-skeptical work. The largest section in the collection covers Putnam’s model-theoretic argument (MTA) against metaphysical realism (MR) and its connections with the brain in vat argument (BVA). There are two camps—unifiers (there is a deep connection in Putnam’s thoughts on BVA, MTA and MR) and patchwork theorists and I try to provide some support for the second camp. All of the papers in the collection are discussed and the anti-skeptical potential of BVA is critically assessed.

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“To Do Something when Something is Forbidden” – The Clean, the Sacred and the Forbidden in Synya Khanty Culture
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“To Do Something when Something is Forbidden” – The Clean, the Sacred and the Forbidden in Synya Khanty Culture

Author(s): Eszter Ruttkay-Miklián / Language(s): English Issue: 2/2016

Khanty culture in its present state – in the process of language loss and acculturation – still offers a wide field for the examination of notions related to everyday and sacral purity and their embodiment. Earlier research has explored certain details of these notions (e.g., regulations related to animals of mythological role, nutrition taboos and linguistic restrictions), it seems, however, that the concept of purity is more complex than that: it is a fundamental system which plays a central role, encompassing the whole of the traditional Khanty world, which ultimately defines the order of the world. This fact about the Khanty culture has practically not yet been articulated. The present research aims to explore the intersections of notions of purity and order in Khanty culture and to analyze the individual sub-fields.

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„Ar katalikų bažnyčia moko, kad nėra vienintelės teisingos filosofijos?"

„Ar katalikų bažnyčia moko, kad nėra vienintelės teisingos filosofijos?"

Author(s): John F. X. Knasas / Language(s): Lithuanian Issue: 34/2003

I assess various reasons for the claim that a Catholic should avoid being a proponent of a one and true philosophy. Rather, within limits, a Catholic philosopher ought to be a conceptual pluralist. These reasons include Pope John Paul II’s remarks in Fides et Ratio like the following: “The Church has no philosophy of her own nor does she canonize any one particular philosophy in preference to others.” (para. 49) Also, Gerald A. McCool in his From Unity to Pluralism: The Internal Evolution of Thomism argues that ironically the 20th-century Thomistic revival refuted the perceived call of Aeterni Patris to return to the conceptual formulations of Aquinas. In that respect I consider three “Thomistic” arguments for philosophical pluralism as put forth by J. M. Le Blond during a famous debate between French Dominicans and Jesuits following the Second World War. Le Blond’s “Thomistic” arguments include: the abstractive character of concepts, the equivalency of being and the true; and the epistemology of intellectual dynamism. My conclusion is that neither the Pope nor Aquinas are proponents of philosophical pluralism.

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„Ar katalikų bažnyčia moko, kad nėra vienintelės teisingos filosofijos?”

„Ar katalikų bažnyčia moko, kad nėra vienintelės teisingos filosofijos?”

Author(s): John F. X. Knasas / Language(s): Lithuanian Issue: 33/2003

I assess various reasons for the claim that a Catholic should avoid being a proponent of a one and true philosophy. Rather, within limits, a Catholic philosopher ought to be a conceptual pluralist. These reasons include Pope John Paul II’s remarks in Fides et Ratio like the following: “The Church has no philosophy of her own nor does she canonize any one particular philosophy in preference to others.” (para. 49) Also, Gerald A. McCool in his From Unity to Pluralism: The Internal Evolution of Thomism argues that ironically the 20th-century Thomistic revival refuted the perceived call of Aeterni Patris to return to the conceptual formulations of Aquinas. In that respect I consider three “Thomistic” arguments for philosophical pluralism as put forth by J. M. Le Blond during a famous debate between French Dominicans and Jesuits following the Second World War. Le Blond’s “Thomistic” arguments include: the abstractive character of concepts, the equivalency of being and the true; and the epistemology of intellectual dynamism. My conclusion is that neither the Pope nor Aquinas are proponents of philosophical pluralism.

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„Bardzo nieliczni czują, że ich życie nie jest życiem, lecz śmiercią”. F. Dostojewski i L. Szestow wobec idei szczęścia i egzystencjalnej satysfakcji

„Bardzo nieliczni czują, że ich życie nie jest życiem, lecz śmiercią”. F. Dostojewski i L. Szestow wobec idei szczęścia i egzystencjalnej satysfakcji

Author(s): Michał Kruszelnicki / Language(s): Polish Issue: 33/2016

In my paper I set the existential interpretation of Dostoevsky’s Notes from the Underground proposed by Lev Shestov against the religious and psychological interpretations of this novel in order to excavate a vital problem in Dostoevsky, which is the inversion of hierarchy in pairs of oppositional categories such as normality-pathology, happiness-unhappiness, harmony- dissonance, omnitude-lack, certainty-uncertainty, joy-despair, faith-doubt. Following Shestov I argue that Dostoevsky embraces those categories that are traditionally mistrusted and negatively valorized and by so doing he rehabilitates the “underground”, accursed and unhappy existence at the expense of regular, “normal” life, easily founding spiritual certainty and every day satisfaction. Such an un-problematic life Dostoevsky’s man from the underground regards as a false, smug and eventually – “dead”. In further part of my study I focus on the religious aspect of Shestov’s later philosophy and try to prove that the perspective of faith gradually introduced to his reading of Dostoevsky in no way cancels Shestov’s early philosophy of the underground, despair and tragedy. On the contrary: if faith “obtained” is likely to become yet another mask of “evidence” and “certainty” and in this way might put stop to existential doubts and spiritual dissatisfaction, then neither Dostoevsky, nor Shestov himself, can easily trust it. In this situation despair and tragedy cannot but hold in Dostoevsky’s and Shestov’s thought and the circle of searching and suffering must remain vicious. I demonstrate the consistency in Shestov’s philosophical thought on Dostoevsky and its constant adequacy for understanding one of the crucial existential dilemmas in the works of the Russian writer.

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„Było to około godziny dziesiątej...”

„Było to około godziny dziesiątej...”

Author(s): Sławomir Szczyrba / Language(s): Polish Issue: 1/1995

Pewne sprawy są niewidoczne albo nie zawsze widoczne dla oczu. Nie znaczy to, iż są w ogóle poznawczo niedosiężne. To, co jest niewidoczne dla oczu, dostępne jest dla serca człowieka, który kocha. Krótko mówiąc, dostępne jest dla kochającego serca. Tę prawdę przypomina nam wielu autorów. Przypomina nam m.in. bajka dla dzieci i dla dorosłych, jaką jest niewielka książeczka Antoine de Saint-Exupéry Mały Książe.

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„Droga wiary” w Listach św. Pawła

„Droga wiary” w Listach św. Pawła

Author(s): Paweł Chojnacki / Language(s): Polish Issue: 1/1999

Święty Paweł, wytyczając w swoich listach „drogę wiary”, wskazuje na nieużyteczność samego Prawa ST do osiągnięcia zbawienia. Dlatego chrześcijanie nie otrzymują zewnętrznego Prawa, a więc żądań, którym nie byliby w stanie sprostać. Już bowiem Izraelici, powołani do chodzenia „drogą Jahwe”, starali się o przestrzeganie Prawa, które miało im zapewnić życie. Lecz zamiast niego doświadczali duchowej śmierci. Apostoł Paweł w swoich pismach przedstawia nową drogę zbawienia, którą zapoczątkowała zbawcza śmierć Jezusa Chrystusa. Na tej nowej drodze – „drodze wiary” – dokonuje się dzieło przemiany i uświęcenia człowieka. Bóg, który jest jedynym sprawcą usprawiedliwienia, w swoim miłosierdziu obdarza ludzi sprawiedliwością Bożą, a więc łaską dającą uczestnictwo w życiu Bożym w Jezusie Chrystusie.

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„Ewiges Ballet“ in Platons Höhle

„Ewiges Ballet“ in Platons Höhle

Author(s): Drago Perović / Language(s): German Issue: 3/2018

Die Präsentation versucht, die Frage nach dem Verhältnis von Denken und Realität im gegenwärtigen technisch-technologischen entstehenden Vergehen. Verborgen damit sind alle grundlegenden philosophischen Fragen verbunden, und vor allem die Frage nach der Möglichkeit, „von“ oder „jenseits“ der entstehenden-vergehenden Realität zu denken. Die zeitgenössische Debatte kehrt damit zum transzendental-immanenten Charakter der Meinung zurück, die trotz der neu entstandenen/vergangenen Situation, als Frage möglicher Begründung des philosophischen Wissens man mit seinen traditionellen Formen und Leistungsweisen vergleichen kann. Das Feld dieses Tanzes ist eine neue „Höhlenwand“, die in ihrer kraftvollen Darbietung die Technik und die Technologie inszenieren.

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„Jest tam, gdzie go wpuścimy!” Kilka uwag o transcendencji i immanencji Boga w nawiązaniu do klasycznej metafizyki i Buberowskiej dialogiki

„Jest tam, gdzie go wpuścimy!” Kilka uwag o transcendencji i immanencji Boga w nawiązaniu do klasycznej metafizyki i Buberowskiej dialogiki

Author(s): Sławomir Szczyrba / Language(s): Polish Issue: 1/2013

A famous Rabbi of Kotzk surprised his guests with a question “Where is God’s dwell-ing?”. When their thoughts started to wander off towards too speculative and abstract formula of God’s “dwelling place”, the Rabbi surprised them for the second time, giving the answer himself, the answer which is generally well known to us: “God dwells where man lets Him in”. Avoiding the answer which would be situated in a spatial paradigm, the hero of Buber’s existential treaty about a dialogic nature of human existence in the world (The Way of Man According to the Teaching of Hasidim) skillfully shifted the focus on anthropological dimen-sion of the issue of God’s transcendence and immanence. Perhaps prima facie well practiced and subject-oriented metaphysical reflection is not our primary necessity, but that does not mean that it is totally redundant and that it is enough to pause on a certain surface of witty retorts. It is worth noting that metaphysical assumptions are hiding behind existentially compelling retorts. The author in his article, starting from the above mentioned controversy, wants to point out several issues: paradoxicalness of God’s presence in the world, possibility of ideologizing the category “transcendence – immanence” in relation to God and neo-anthropomorphism in statements about God.

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„La Țigănci”, nuvela-parabolă a profetismului eliadesc

„La Țigănci”, nuvela-parabolă a profetismului eliadesc

Author(s): Liliana Danciu / Language(s): Romanian Issue: 1/2018

The unprecedented experience of Gavrilescu, the main character in the La Țigănci short story, continues to arise various interpretations, proving the viability of this eliadesc writing. For some literary critics, he is the anti-hero by definition, which lives what Eliade understands by "level break", but without understanding anything of it. The ordinary man, with a banal existence, routinely in the profane becomes the Chosen One uselessly claimed by sacred, for ignorance prevents him from seeing beyond the Illusion. In the hut of the gypsies, he crosses a rite of passage, from life to death, proof being the shrouded curtain that will wrap his naked body, the terrible thirst for unpopularity, and the surprising encounter with the always young Hildegard, the beloved of his youth.In this article, I try to reveal another dimension of this eliadesc short story, linked to the name of the main character, which, in my opinion, refers to the name of the archangel Gabriel, the "pair" of the other, Michael. As it is known, the name of the archangel Michael is directly related to the Romanian legionary movement in the inter-warperiod, a nationalistic, violent and criminal political-ideological movement that has successfully manipulated local religious and cultural elements to gain followers and become strong. Up to a point, the Romanian legionary movement stood under the sign of both archangels, synthesizing both the intellectual and the political dimensions.In time, the two directions have broken apart, and the legion has remained exclusively under the warlike sign of the warrior archangel. The Romanian intellectuals, who originally sympathized with the nationalist ideals of the legionary movement, distanced themselves from it and remained under the soteriological mark of Archangel Gabriel. This is, in my opinion, the message hidden by Eliade in this unusual short story. Also, using allegory and symbol, the Romanian author turns out to be a man of vision and prophesies the future of Romania, which has been culturally and historically marked, in time, by Germany. The present does not contradict Eliade, because Germany is the engine of the European Union, of which Romania wants to be part.

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„Mężczyzną i niewiastą stworzył ich...” (Rdz 1, 27)

„Mężczyzną i niewiastą stworzył ich...” (Rdz 1, 27)

Author(s): Jan Jachym / Language(s): Polish Issue: 1/1999

Rację ma religijny myśliciel rosyjski Mikołaj Bierdiajew, zmarły w 1948 r. we Francji, który napisał: „Epoka dzisiejsza jest epoką odczłowieczenia. W tym procesie obserwujemy dwie tendencje: ku naturalizmowi i ku cywilizacji technicznej. W obydwu tendencjach człowiek przestaje być istotą, w której duchowość stanowi centrum, i tak człowiek traci swą jedność (całościowość) i swą ciągłość. Zamienia się tylko w zbiór elementów i funkcji.

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„Przed progiem pytania”. Inspiracje „postawą religijną” presokratyków w poezji Zbigniewa Herberta

„Przed progiem pytania”. Inspiracje „postawą religijną” presokratyków w poezji Zbigniewa Herberta

Author(s): Magdalena Filipczuk / Language(s): Polish Issue: 2/2016

More and more papers are being written on religious and metaphysical motifs in Zbigniew Herbert’s poetry. In this article I try to show how Herbert drew inspiration from the way of recognizing gods by the pre-Socratics, who were active in times of crisis of the traditionally understood religion and who faced the collapse of the then system of beliefs. I show that in his poetry, Herbert often talks not about the mythological gods, but about gods referred to by the first philosophers, who were just beginning to work out the philosophical concepts. At a time when Homer was still the model of the narrative, the first philosophers began to construct general notions largely based on rational reasoning and observation but originating from basic intuitions. I make a claim that when attempting to depict Herbert’s religious search, one should consider traces of inspiration visible in his work and coming from the questions and everything that contributed to both these questions and the cosmic, metaphysical and religious beliefs, of the intellectual formation whose representatives were Xenophanes, Heraclitus and also Democritus and Anaxagoras. These philosophers used gods rather as rhetorical figures, which Herbert himself noted in an interview. Traces of the pre-Socratics are present not only in the words of Zbigniew Herbert, but also in many of his poems, in correspondence, as well as his essays, plays, and poetic prose.

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„Sprawiedliwy” według Ez 18

„Sprawiedliwy” według Ez 18

Author(s): Jan Jachym / Language(s): Polish Issue: 1/1997

The prophet Ezekiel presents to the exiles, in chapter 18 of his book, the socio-moral program in the new circumstances of life. In the example of the opposite: the righteous - the sinner, Ezekiel develops the thought: that both the father and the son will be responsible for the facts they committed. Recalling to the exiles, in the new conception, the content of the liturgical Torah, that the people heard judis in the door of the temple, the prophet uses the terms understandable terms to listeners. The just in respecting the religious and moral rules concluded in the will be responsible Law of the Holiness satisfies the will of Jahve who is Holy God. Such a man may hope to remain alive and to participate in the worship of the new temple.

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ὝΒΡΙΣ КАК ИНВЕРСИЯ «ОБЪЕКТА» И «МЕТОДА» В «ПИРЕ» ПЛАТОНА

ὝΒΡΙΣ КАК ИНВЕРСИЯ «ОБЪЕКТА» И «МЕТОДА» В «ПИРЕ» ПЛАТОНА

Author(s): Irina Protopopova / Language(s): Russian Issue: 2/2015

The paper aims to examine the semantics of hybris as “inversion” as one of the leitmotifs of the Symposium relating to the topic of interacting opposites. This theme unfolds throughout the dialogue at the level of the vocabulary, the characters’ behavior, the philosophical content and the structure of the dialogue. The analysis of these levels of the text is implemented by means of the key metaphors of inversion and hybris in the Symposium – androgynes of Aristophanes and silenes from the speech of Alcibiades. The author concludes that the Symposium may be called, overall, a philosophical apology of hybris as inversion of “object” and “method” in the form of a sui generis “satyric drama”.

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Інструменталізм як універсальна складова філософії та музикознавства

Author(s): Valentina V. Petryk / Language(s): Ukrainian Issue: 2/2012

The article discusses the universality of instrumentalism as a gnoseological general philosophical and artistic categories. Which covers a sign of cultural artificiality the phenomenon of different types of intellectually and creative activities.

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