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Displaying: 41-50 of 434 documents


special session: philosophy and politics
41. The Proceedings of the Twenty-First World Congress of Philosophy: Volume > 13
Süleyman Demirel Philosophy and World Problems
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42. The Proceedings of the Twenty-First World Congress of Philosophy: Volume > 13
Li Tieying Philosophy is Holy Fire
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closing session: philosophy facing social and global injustice
43. The Proceedings of the Twenty-First World Congress of Philosophy: Volume > 13
Alan Gewirth Justice: Its Conditions and Contents
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There are many different ways of dealing with the conditions of justice. In this paper I raise some basic questions about the foundations of justice, including whatare its central requirements and, especially, what it is about justice that underlies or explains its mandatoriness: why it is that justice is regarded as so morally necessary that any violation of it calls for the most severe condemnation and correction.
44. The Proceedings of the Twenty-First World Congress of Philosophy: Volume > 13
Ioanna Kuçuradi Justice: Social and Global
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closing address
45. The Proceedings of the Twenty-First World Congress of Philosophy: Volume > 13
Pierre Sané Speech by Mr Pierre Sané, Assistant Director-General for Social and Human Sciences, UNESCO
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contributors
46. The Proceedings of the Twenty-First World Congress of Philosophy: Volume > 13
Contributors
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index
47. The Proceedings of the Twenty-First World Congress of Philosophy: Volume > 13
Name Index
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series introduction
48. The Proceedings of the Twenty-First World Congress of Philosophy: Volume > 12
Ioanna Kuçuradi Series Introduction
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volume introduction
49. The Proceedings of the Twenty-First World Congress of Philosophy: Volume > 12
Ferda Keskin Volume Introduction
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section: aesthetics and philosophy of arts
50. The Proceedings of the Twenty-First World Congress of Philosophy: Volume > 12
Maria Helena Lisboa da Cunha Nietzsche: Eternel Retour et Pensée Tragique
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La metaphysique-dogmatique pose des structures essentielles, des valeurs absolues qui existent "en soi et pour soi", et qui surpassent l'homme, tout en s'appuyant sur la dichotomie des valeurs. Nietzsche, au contraire, se tient dans rimmanence et pour cela il s'appuie sur le concept de Volonte de puissance. Autrement dit, i l se rattache ä des penseurs comme Heraclite d'Ephese, dans sa tentative de reintegrer l'homme dans le tout /nature iphusis) duquel i l est sorti. Et pourtant, cette realite, due au fait qu'il est toujours en devenir, ne se laisse pas emprisonner dans ces cadres. Et c'est dans ce sens que la dimension esthetique apparait comme essentielle: l'existence s'affirme comme creation et seulement en tant que telle. En conclusion, la Volonte de puissance est en elle-meme artiste, pouvoir de transfiguration du reel, que Nietzsche justement designe sous le nom de dionysiaque. Ces premisses etant donnees, il ne sera pas difficile d'etablir des rapports entre les concepts nietzscheens et la production artistique actuelle dans le but de tracer une nouvelle vision et/ou une nouvelle perspective de la realite comme un tout.