A biographical history of philosophy,

Mode of access: Internet.

Diogenis Laertii De clarorum philosophorum : vitis, dogmatibus et apophthegmatibus libri decem /

Mode of access: Internet.

Die Briefe des Libanius /

Includes index.

Prefaces and prologues to famous books : with introductions and notes.

(Contents, cont.) Preface of Fables, ancient and modern / by J. Dryden -- Preface to Joseph Andrews, by H. Fielding -- Preface to the English dictionary; Preface to Shakespeare / by S. Johnson -- Introduction to the Propylaen / by J.W. von Goethe-- Prefaces to various volumes of poems; Appendix to Lyrical ballads; Essays supplementary to preface / by William Wordsworth -- Preface to Cromwell / by Victor Hugo -- Preface to Leaves of grass / by Walt Whitman -- Introduction to the History of English literature / by H.A. Taine.

Sentetsu sōdan.

Vol. 5: published in 1827.

Érasme en Italie;

Mode of access: Internet.

Kn. S.N. Trubet︠s︡koĭ /

Mode of access: Internet.

Autobiographic memoirs,

v. 1. 1831-1870.--v. 2. 1870-1910.

The biographical history of philosophy : from its origin in Greece down to the present day /

Two volumes in one.

Extraordinary men : their boyhood and early life /

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La filosofía marxista entre Francia y América Latina : Una lectura de la correspondencia entre Louis Althusser y Fernanda Navarro

En 1988, fue publicado por Siglo XXI México Filosofía y marxismo, un pequeño libro de entrevistas al filósofo marxista francés Louis Althusser realizadas por la profesora de filosofía mexicana Fernanda Navarro. En dicho volumen, Althusser retomaba varios de los aspectos fundamentales que habían caracterizado su intervención durante las décadas de 1960 y 1970 e introducía elementos absolutamente novedosos como las formulaciones alrededor del materialismo aleatorio y la filosofía del encuentro. La correspondencia mantenida entre Althusser y Navarro entre la entrevista de 1984 y la publicación de Filosofía y marxismo en 1988, habilita un horizonte interpretativo que permite integrar el vínculo establecido entre ambos filósofos en el marco más general del itinerario teórico-político de Althusser en Francia y de las proyecciones del althusserianismo hacia América Latina. Veremos de qué manera aquel encuentro entre Althusser y Navarro estuvo originado en un intercambio epistolar previo entre el filósofo francés y Mauricio Malamud, un comunista argentino difusor de la obra de Althusser en Argentina y por entonces exiliado en Morelia. Asimismo, la correspondencia entre Althusser y Navarro nos permite ver que el hecho de que el libro haya sido publicado únicamente en América Latina fue resultado de un interés específico de Althusser en los procesos políticos latinoamericanos. Finalmente, el intercambio permite captar el tenor filosófico del mencionado libro en el marco más general de la especificidad de la intervención althusseriana

A Sham Delight Has No Exchange Value: Henri Lefebvre and the evolution of Bernard Tschumi's early architectural theory

Thesis (Master's)--University of Washington, 2016-06

Lake Killarney Partnership: Ecological Planning with Roots in Science and Policy

Thesis (Master's)--University of Washington, 2016-06

Not just visitors: Cosmopolitanism, hospitality, and refugees

Recent philosophers, political scientists and cultural theorists have suggested that the concept of cosmopolitanism is useful to theorize an ideal relationship between different nations, and to confront the problems faced by asylum-seekers and refugees. Here, La Caze discusses Immanuel Kant's view of cosmopolitanism which occurs in the context of his teleological philosophy of history and his views on politics.

The state of history and the empire of metaphysics [Review]

One of the curious things about this challenging book is that its ostensible subject— the Saxon medical and political scientist Hermann Conring (1606–1681)— is not mentioned in the title. Constantin Fasolt argues that we cannot know what Conring really thought or meant in his writings, which means that his topic cannot be Conring as such and must instead be that which occludes our knowledge of him, the titular limits of history. Given that we do in fact learn a good deal about Conring from Fasolt’s book, we can only hope that the decapitation of its subject will be rectified in a subsequent edition, or perhaps by the restorative work of librarians putting together subject headings. And yet Fasolt’s decision is understandable, for Conring is indeed a stalking-horse for a much bigger quarry: historiography and the historical consciousness. By “history” Fasolt understands a way of imposing intelligibility on the world, which is founded on the twin assumptions that the past is gone and unchangeable, and that the meaning of texts can be determined by placing them in their historical contexts (ix). In challenging this mode of intelligibility, Fasolt is not attempting to improve professiona history—it’s already as good as it can be—but to displace it. He regards his work as a declaration of “independence from historical consciousness” (32). At the same time, Fasolt insists that he is not simply jumping from historiography to philosophy, or attempting to preempt history with ontology (37-39). That has been tried by Nietzsche and Heidegger, who have been tainted by Nazism (Fasolt thinks unfairly). It has also been attempted by modern philosophers from Gadamer to Foucault and Charles Taylor who, in failing to address the “violence” that its mode of intelligibility does to the world, have not succeeded in outflanking history. Perhaps, Fasolt wonders, it is only the personal experience of those who have been subject to this violence—the experience of those who have been subject to historical examination—that can break the spell of history. Fasolt’s disclaimer notwithstanding, in the course of these remarks I shall argue that he is indeed jumping from history to philosophy, or attempting to outflank history by subjecting it to a particular metaphysical understanding. I shall do so in part by sketching the recent intellectual history of this move—a historical examination that I hope inflicts as little violence as possible on Fasolt’s argument.