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Maritain and Maharishi on knowing natural lawKoczela, Jeffrey Lewis. January 1990 (has links)
Thesis (M.A.)--Catholic University of America, 1990. / Includes bibliographical references (leaves 134-144).
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The principle of subsidiarity according to Jacques MaritainTeo, Bernard. January 1986 (has links)
Thesis (S.T.L.)--Catholic University of America, 1987. / Includes bibliographical references (leaves [114]-118).
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Aesthetic judgement in the work of Jacques MaritainL'Abbé, Pierre, 1959- January 1984 (has links)
No description available.
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Lo stato nelle teorie politiche di I. Kant e J. Maritain : una legittimazione tra razionalità e fede /Caria, Roberto, January 2008 (has links)
Thesis. / Immanuel Kant (1724-1804); Jacques Maritain (1882-1973). Includes bibliographical references.
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Between humanity and divinity Christ consciousness in Jacques Maritain's On the Grace and Humanity of Jesus and the Epistemology of Michael Polannyi /Doering, Stephen Patrick. January 2006 (has links)
Thesis (Ph.D.)--Duquesne University, 2006. / Title from document title page. Abstract included in electronic submission form. Includes bibliographical references (p. 183-191) and index.
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The relationship of the economic order to the moral ideal in the thought of Maritain, Brunner, Dewey, and TempleRuhlen, Ralph Lester January 1959 (has links)
Thesis (Ph.D.)--Boston University / The first aim of this dissertation is to trace the historical development of the concern of philosophers for Political Economy. The second aim is to explore the writings of four thinkers with differing philosophical and theological perspectives whose writings have illuminated the relationship of the economic order to the moral ideal: Maritain (neo-Thomist),Brunner (nee-orthodox), Dewey (naturalist), and Temple (Christian realist).
What relationships can be discerned in their thinking about economic values?
(1) There seems to be no particular correlation between the metaphysical position of these philosophers and their specific suggestions concerning economic values.
(2) Differing views of reason, however, do seem to affect their suggestions about economic values. Brunner finds reason corrupted by sin, and therefore distrusts all human orders. Dewey trusts only scientific reasoning in the ordering of human values. Maritain and Temple have great confidence that the economic order can be vastly improved by the organization of values in accordance with a more comprehensive reason. [TRUNCATED]
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Fundamentos do pensamento democratico de Jacques MaritainPozzebon, Paulo Moacir Godoy 28 February 1996 (has links)
Orientador: João C. K. Quartim de Moraes / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-07-20T23:30:35Z (GMT). No. of bitstreams: 1
Pozzebon_PauloMoacirGodoy_M.pdf: 5686021 bytes, checksum: 058ac6bc50c7b61f249800d6f94b0d6d (MD5)
Previous issue date: 1996 / Resumo: Não informado / Abstract: Not informed. / Mestrado / Mestre em Filosofia
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A comparative study of the philosophies of education of John Dewey and Jacques Maritain.Fleury, Bernard John 01 January 1956 (has links) (PDF)
No description available.
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Emmanuel Lévinas et l'Histoire de la philosophie : génèse d'une éthique (1929-1955) / Emmanuel Levinas and the history of philosophy : genesis of an ethics (1929-1955)Baba, Tomokazu 12 September 2013 (has links)
Philosophe de l'éthique, Emmanuel Levinas a critiqué l'histoire de la philosophie occidentale comme celle de l'ontologie réduisant l'Autre au Même. Bien que les études lévinasiennes n'aient cessé de commenter son éthique, rares sont celles qui s'intéressent à sa genèse. Ce travail tente de combler cette lacune en jetant la lumière sur les écrits du jeune Levinas et son dialogue avec ses contemporains : Jacob Gordin, Jacques Maritain, Léon Brunschvicg, Edmund Husserl et Martin Heidegger.Héritier de la « philosophie juive » esquissée par les écrits de Gordin, la philosophie de Levinas pouvait se caractériser dès les années 30 comme « d’inspiration juive », bien avant sa rencontre avec Monsieu rChouchani. Bien que le philosophe lui-même n’ait jamais tenté d’établir une « philosophie juive », la proximité et la distance que révèlent ses écrits sur Maritain (héritier de l’analogie de l’être) et Brunschvicg (représentant de l’idéalisme rationnel) tracent les contours de cette philosophie essentiellement éthique cherchant toujours la séparation avec la totalité.Le mouvement de sa pensée vers l’éthique contre la philosophie de « participation » semble avoir son origine dans la gigantomachie que le jeune étudiant lituanien aurait vue entre ses deux maîtres de la phénoménologie à Fribourg autour de la question de la monadologie « métaphysique » capable de rendre compte de l’expérience de l’Autre. C’est dans cette problématique que le jeune Levinas fait son premier pas vers le refus de la constitution analogique de l’Autre, ainsi qu’à la participation à la vérité de l’être, tout en s’appuyant sur l’éthique de séparation. / Philosopher of ethics, Emmanuel Levinas has criticized the history of western philosophy as that ofontology reducing the Other to the Same. Studies on Levinas’ philosophy has so far annotated on his ethicswithout cease, whereas they are seldom interested in its genesis. This work tries to make up for this gap byfocusing on young Levinas’ writings and his dialogue with his contemporaries: Jacob Gordin, JacquesMaritain, Léon Brunschvicg, Edmund Husserl and Martin Heidegger.Heir of « Jewish philosophy» as sketched by the writings of Gordin, Levinas’ philosophy could becharacterized, in the 1930’s, as Jewish inspired, before his encounter with Mr Chouchani. Although thephilosopher himself has not ever tried to establish a Jewish philosophy, the proximity and the distance revealedby his writings on Maritain (heir of analogy of being) and on Brunschvicg (representative of rational idealism)trace the contour of this essentially ethical philosophy always seeking the separation from totality.The movement of his thought toward the ethics against the philosophy of « participation » seems tohave its origin in the gigantomachy which the young Lithuanian student would have seen between his twoteachers of phenomenology in Freiburg about the question of the « metaphysical» monadology, capable ofexplaining the experience of the Other. It is in this question that the young Levinas has made his first steptoward the refusal of analogical constitution of the Other and of the participation to the truth of being, relyingon the ethics of separation.
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Stanislas Fumet (1896-1983). Au service d’une génération intellectuelle / Stanislas Fumet (1896-1983), at the service of an intellectual generationManaranche, Louis 26 November 2018 (has links)
Stanislas Fumet (1896-1983) est un intellectuel catholique dont le rôle, crucial dans des domaines multiples et variés, est méconnu. Éditeur dans la prestigieuse collection du « Roseau d’Or », fondateur de la revue chrétienne Temps Présent, résistant, gaulliste, homme de radio sur France Culture : toutes ces facettes de Fumet ne l’ont pas conduit à être une figure intellectuelle engagée de premier plan. Plus que par une absence de notoriété, cette réalité s’explique largement par la fonction de service, « ancillaire » selon les termes de son filleul Pierre Manent, que Fumet a occupée auprès d’une génération intellectuelle marquée en premier lieu par la figure de Jacques Maritain. Serviteur de celle-ci, Fumet est aussi progressivement devenu au fil des années l’un de ses derniers représentants, assumant un « magistère spirituel dans le temporel » (Jean-Marie Lustiger) durant des années de mutation profonde de celui-ci. / Stanislas Fumet (1896-1983) was a Catholic intelllectual whose crucial role in many and varied domains is unrecognized. An editor of the prestigious series "Roseau d’Or", founder of the Christian journal Temps Présent, member of the Resistance, Gaullist, broadcaster for the radio station France Culture : none of these facets led to Fumet being in the foregroud of politically committed intellectuals. More than by an absence of fame, this reality can be explained by the supporting (or "ancillary" to use his godson Pierre Manent’s term) role that Fumet played to an intellectual generation marked by Jacques Maritain. Initially this generation’s servant, Fumet gradually became one of its last representatives, taking on a "spiritual magisterium in the temporal" (Jean-Marie Lustiger).
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