Actual Idealism was a form of idealism, developed by Giovanni Gentile, that grew into a 'grounded' idealism, contrasting the Transcendental Idealism of Immanuel Kant, and the Absolute idealism of G. W. F. Hegel.
Besides giving an introduction to phenomenology, he lectured i.a. on Plato and Immanuel Kant.
The notion of communicative rationality in the public sphere is therefore heavily indebted to Immanuel Kant's formulation of the public use of reason in What is Enlightenment? Habermas argues that the bourgeoisie who participated in this incipient public sphere universalized those aspects of their class that enabled them to present the public sphere as inclusive—he even goes so far as to say that a public sphere that operates upon principles of exclusivity is not a public sphere at all.
According to Brunner, the authentic philosophy presented by Spinoza has its antithesis in scholasticism which reaches its highest expression in Immanuel Kant.
Since the question "What do we know" implies that we know, particularism is considered fundamentally anti-skeptical, and was ridiculed by Kant in the Prolegomena.
According to Immanuel Kant's Categorical Imperative, morality concerns intentions, and not outcomes.
She studied at Barnard College on a scholarship and graduated in 1935 where she was influenced by Kant and especially Hegel.
Pure practical reason is the opposite to impure (or sensibly-determined) practical reason and appears in Immanuel Kant's Groundwork of the Metaphysics of Morals.
It was not until 1788 that he became acquainted with Kantian philosophy, and in 1790 he published the Essay on Transcendental Philosophy, in which he formulates his objections to Kant's system.
The authority with which the work was subsequently treated — Tissot's arguments were even acknowledged and echoed by luminaries such as Kant and Voltaire — arguably turned the perception of masturbation in Western medicine over the next two centuries into that of a debilitating illness.
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Analyzing seminal works by modern and postmodern philosophers such as Rousseau, Kant, Marx, Sartre, Arendt, Foucault, and Derrida, Ophir submits that to be moral is to care for others, and to be committed to preventing their suffering and distress.
In all these works he studies and comments Brentano, Aristotle, Aquinas, Husserl, Kant, Hartmann, Meinong, Sartre, Heidegger, and many other ancient, medieval, and modern philosophers.
Combining Kant's phenomenalism and Comte's positivism, he falls into a sort of relativism and agnosticism.
Criticizing conventional theories of rights based on intuition, traditionalism or common sense, compassion, Immanuel Kant's theory, John Rawls' theory, and Alan Gewirth's theory, Sztybel devises a new theory of rights for human and nonhuman animals.
Sissela Bok writes that Machiavelli maintains in The Prince that rulers who cling to moral principles in order to avoid dirty hands, no matter the cost, are weak and invariably end up defeated, a view opposed by Erasmus and Kant.
A noteworthy work on equality theory, "Equalities" compares and contrasts the ideas of a number of political theorists, including Immanuel Kant, Robert Nozick, John Rawls, and Vilfredo Pareto.
Hermes himself was very largely under the influence of the Kantian and Fichtean ideas, and though in the philosophical portion of his Einleitung he criticizes both these thinkers severely, rejects their doctrine of the moral law as the sole guarantee for the existence of God, and condemns their restricted view of the possibility and nature of revelation, enough remained of purely speculative material to render his system obnoxious to his church.
The term "henology" distinguishes the discipline that concerns The One, as in the philosophies of Plato and Plotinus, from disciplines that concern Being (as in Aristotle and Aquinas) and also from those that seek to understand Knowledge and Truth (as in Kant and Descartes).
Grant views Plato and Friedrich Wilhelm Joseph Schelling as his major allies among classic philosophical figures, and generally opposes both Aristotle and Kant for what he sees as their tendency to reduce reality to its expressibility for humans.
He translated to the Spanish books of philosophers like Martin Heidegger, John Dewey, Søren Kierkegaard, G. W. F. Hegel, Max Scheler, Immanuel Kant, Johann Gottlieb Fichte and Edmund Husserl.
His influence can be seen (though not always cited) in the work of Miguel de Cervantes (whose Don Quixote was inspired by him), Francis Bacon, Pierre Charron, Immanuel Kant, Noam Chomsky, Johann Wolfgang von Goethe, David Hume, Montesquieu, Friedrich Nietzsche, Francisco de Quevedo, Jean-Jacques Rousseau, Arthur Schopenhauer, Jakob Thomasius, and Gotthold Ephraim Lessing.
He supports his views with relevant citations from the writings of eminent thinkers like Descartes, Spinoza, Kant, Locke, Berkeley and others.
Specifically, Searle explores, and has published works on, philosophers such as Aristotle, Plato, Samuel Taylor Coleridge, Kant, and Charles Sanders Peirce.
Das hat im Grunde genommen schon Kant vorausgesehen, der die Schaffung eines "ewigen Friedens" nicht etwa von einer Hebung der Moral erwartete, sondern vom Kriege, der so unerträglich werden würde, dass die Menschheit sich genötigt sehen würde, den Frieden zu sichern.
Under his influence Morozova developed a strong interest in philosophy (Hermann Lotze, Immanuel Kant, Vladimir Solovyov, Shelling).
His writings included a collection of philosophical essays, and Polish translations of Western philosophers such as Kant, Tardieu and Schopenhauer.
He has published on medieval theology, Petrarch, humanism, Erasmus, Luther, Erasmus, Montaigne, Descartes, Kant, Hegel, Fichte, Schopenhauer, Nietzsche, Heidegger, American political thought, the relation between religion and politics, and the role of sports in human life.
Additionally, with Kurt Wildhagen (1871-1949), he edited works by Turgenev, Gogol and two volumes of Ernst Cassirer's edition of Kant's collected writings.
Together with Degérando, who introduced Kant studies in France, he was one of Maine de Biran's main sources on the philosophy of Immanuel Kant whose work he followed in its development by one of Kant's pupils: Friedrich Bouterwek (1766-1828), professor in Philosophy at the Georg August University in Göttingen.
Immanuel Kant and his followers held that shame is heteronomous (comes from others); Bernard Williams and others have argued that shame can be autonomous (comes from oneself).
The course of the Small College mainly consists of the so-called classics; Plato, Aristotle, Rousseau, Kant, Nietzsche, Marx, Arendt, Dostoyevsky, and so forth.
Tanikawa introduced philosophical ideas in Japan through his translations of Georg Simmel and Immanuel Kant.
The Practice of Everyday Life re-examines related fragments and theories from Kant and Wittgenstein to Bourdieu, Foucault and Détienne, in the light of a proposed theoretical model.
Russell guides the reader through his famous 1910 distinction between "knowledge by acquaintance and knowledge by description" and introduces important theories of Plato, Aristotle, René Descartes, David Hume, John Locke, Immanuel Kant, G. W. F. Hegel and others to lay the foundation for philosophical inquiry by general readers and scholars alike.
His philosophy aligns broadly within the tradition of Immanuel Kant, though he rejects Kant's idea that respect is due only to rational beings.
Berlin contended that under the influence of Plato, Aristotle, Jean-Jacques Rousseau, Immanuel Kant and G. W. F. Hegel, modern political thinkers often conflated positive liberty with rational action, based upon a rational knowledge to which, it is argued, only a certain elite or social group has access.