69 found
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  1.  19
    Philosophy of religion and the redefinition of philosophy.Kenneth L. Schmitz - 1970 - Man and World 3 (2):54-82.
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  2.  13
    Ritual Elements in Community.Kenneth L. Schmitz - 1981 - Religious Studies 17 (2):163 - 177.
  3.  43
    Ritual Elements in Community*: KENNETH L. SCHMITZ.Kenneth L. Schmitz - 1981 - Religious Studies 17 (2):163-177.
    The Oxford English Dictionary says that a rite is ‘a formal procedure or act in a religious or other solemn observance’. The word comes into English through the French rite from the Latin ritus . Its original meaning escapes etymologists; and this is a mixed blessing, for we neither can nor must attempt a retrieval of its hidden roots. We are told by respectable etymologists that the word is associated from earliest times with Latin religious usage, but that even in (...)
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  4.  9
    The Challenge of Religion: Contemporary Readings in Philosophy of Religion.Frederick Ferré, Joseph J. Kockelmans, John Edwin Smith & Kenneth L. Schmitz - 1982 - Jossey-Bass.
  5.  15
    Art and Logic in Hegel's Philosophy.Charles Karelis, Warren E. Steinkraus & Kenneth L. Schmitz - 1981 - Journal of Aesthetics and Art Criticism 39 (4):465.
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  6.  26
    Report of the Resolutions Committee.Ernest W. Ranly, Kenneth L. Schmitz & Katharine R. Hanley - 1970 - Proceedings of the American Catholic Philosophical Association 44:269-269.
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  7.  5
    Report of the Resolutions Committee.Kenneth L. Schmitz - 1974 - Proceedings of the American Catholic Philosophical Association 48:341-341.
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  8.  35
    Art and Existence: Reflections on Paul Weiss's Modal Philosophy of Art.Kenneth L. Schmitz - 1972 - Review of Metaphysics 25 (Supplement):71 - 93.
    According to the modal philosophy the many different arts serve to acknowledge and promote the career and value of existence. Architecture does not exist primarily because men need shelter, nor sculpture because men have hands, nor painting because they have eyes. Neither do story, poetry and theatre arise because men speak, nor music because they hear, nor dance because men leap. The arts are surrogates, embodiments and representatives of the mighty power of existence.
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  9.  26
    An Addendum to Further Discussion.Kenneth L. Schmitz - 1999 - American Catholic Philosophical Quarterly 73 (2):277-290.
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  10.  18
    A Gloss on Being, Immediacy, and Articulation.Kenneth L. Schmitz - 1971 - Review of Metaphysics 25 (1):112 - 118.
    2. The title has been carefully chosen. It has three terms: being, immediacy, and articulation. The argument is such that, if one of the three collapses into another, the battle is lost. The threatened term is being. For if being is absorbed into immediacy, an exaggerated realism results. But if being is absorbed into articulation, idealism results; and that, it seems, is greatly to be deplored. Being, then, is the prize between "Immediatists" and "Articulatists." If being is reduced to articulation, (...)
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  11.  17
    Another Look at Objectivity.Kenneth L. Schmitz - 1974 - Proceedings of the American Catholic Philosophical Association 48:86-98.
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  12.  2
    Another Look at Objectivity.Kenneth L. Schmitz - 1974 - Proceedings of the American Catholic Philosophical Association 48:86-98.
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  13.  29
    A Moment of Truth: Present Actuality.Kenneth L. Schmitz - 1980 - Review of Metaphysics 33 (4):673 - 688.
    PRELIMINARY to a new edition of her reminiscences, the American playwright Lillian Hellman complains.
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  14.  12
    A Not Uncritical Harmony.Kenneth L. Schmitz - 2000 - Catholic Social Science Review 5:17-22.
    John Paul II's encyclical Fides et Ratio reiterates in a new and fresh way the harmony of faith and reason. The dominant tradition of Catholic thought isone that sees this harmony, but the tradition is not uncritical. Throughout the history of the Church, there have been thinkers wary of reason. The thoughtof Karol Wojtyla, both before and during his papacy, has looked to a focus on the human person as a way to reconcile faith and reason.
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  15. Created receptivity and the Philosophy of the Concrete. Reply.Kenneth L. Schmitz & Sa Long - 1997 - The Thomist 61 (3):339-376.
     
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  16.  30
    Community: The Elusive Unity.Kenneth L. Schmitz - 1983 - Review of Metaphysics 37 (2):243 - 264.
    IT is almost a century since Ferdinand Tönnies published his influential work, Gemeinschaft und Gesellschaft. In it he drew semantic lines around the conception of "community" that have persisted to this day in much of the literature. He intended his description to be widely applicable, but he drew it chiefly from ancient, medieval, and modern European society up to the present century. Moreover, he circumscribed the terms "community" and "society" by placing them in contrast with one another, binding them together (...)
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  17.  40
    Embodiment and situation: Charles Taylor's Hegel.Kenneth L. Schmitz - 1976 - Journal of Philosophy 73 (19):710-723.
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  18.  17
    Entitative and Systemic Aspects of Evil.Kenneth L. Schmitz - 1978 - Dialectics and Humanism 5 (2):149-161.
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  19.  26
    Enriching the Copula.Kenneth L. Schmitz - 1974 - Review of Metaphysics 27 (3):492 - 512.
    The history of philosophy provides examples of attempts to vindicate the adequation of thought with being. Thought has sometimes armed itself in the Cartesian manner with criteria for measuring its own conformity with being. But such an immediate and direct appeal to "pure" thought rests inescapably upon a tacit appeal to a human experience which includes sensible factors; and so it begs the question. Moreover, it seems to me that all attempts fail which try to join the knower and the (...)
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  20.  28
    Foreword.Kenneth L. Schmitz - 1990 - American Catholic Philosophical Quarterly 64 (4):423-427.
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  21.  10
    G.W.F. Hegel.Kenneth L. Schmitz - 1990 - American Catholic Philosophical Quarterly 64 (4):423-427.
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  22.  59
    Hegel and the French revolution. Essays on the "philosophy of right".Kenneth L. Schmitz - 1984 - Journal of the History of Philosophy 22 (4):493-494.
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  23.  31
    Hegel's Attempt to Forge a Logic for Spirit.Kenneth L. Schmitz - 1971 - Dialogue 10 (4):653-672.
    If Hegel's philosophy were to be characterized by a phrase, it might be “The Dialectical System of Absolute Spirit.” The phrase would seem formidable to some but merely pretentious to others. There are recent signs of an exhumation of the systematic features of Hegel's philosophy in the English-speaking world, and it is to be hoped that the durable clichés of an earlier English period will not prevent a fresh look at Hegel's philosophy. There is, of course, no denying his systematic (...)
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  24.  12
    Human Nature, History and the Transcendental Character of Being.Kenneth L. Schmitz - 1966 - Proceedings of the American Catholic Philosophical Association 40:124-134.
  25. Human Nature, History, and the Transcendental Character of Being.Kenneth L. Schmitz - 1966 - Proceedings and Addresses of the American Philosophical Association 40:124.
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  26.  30
    Hegel's Philosophy of Religion: Typology and Strategy.Kenneth L. Schmitz - 1970 - Review of Metaphysics 23 (4):717 - 736.
    Nevertheless, some of Stirling's students did contract virulent forms of Hegelian speculation. What attracted Stirling and others is indicated in his description of how he first came to know of Hegel.
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  27.  8
    Immateriality Past and Present.Kenneth L. Schmitz - 1978 - Proceedings of the American Catholic Philosophical Association 52:1-15.
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  28.  34
    Liberal Liberty and Human Freedom.Kenneth L. Schmitz - 1994 - The Chesterton Review 20 (2/3):213-227.
  29. Medalist's address.Kenneth L. Schmitz - 1992 - Proceedings of the American Catholic Philosophical Association 66:13.
  30.  36
    Metaphysics: Radical, Comprehensive, Determinate Discourse.Kenneth L. Schmitz - 1986 - Review of Metaphysics 39 (4):675 - 694.
    METAPHYSICS is the most controversial and controverted of the philosophical disciplines. I want to argue, nevertheless, that if it did not already exist in some form, then it would be necessary to invent it. For the need to think fundamentally is not incidental to the inquiring energy of the human mind. That energy has taken form as myth, meditation, and reflection among a variety of peoples of diverse cultures. In our rather abstract and articulate culture, however, fundamental thinking has taken (...)
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  31.  6
    Natural Religion, Morality, and Lessing’s Ditch.Kenneth L. Schmitz - 1991 - Proceedings of the American Catholic Philosophical Association 65:57-73.
  32.  14
    Natural Value.Kenneth L. Schmitz - 1984 - Review of Metaphysics 38 (1):3 - 15.
    THE THEME, "The Intelligibility of Nature," is exceedingly broad. It stretches like a vast domain in which one can only hope to leave a few footprints, some fragile impressions that are all but lost in the expanse. In attempting to understand the natural world, the enterprise that is most familiar to many of us is inherited from the Greeks and their Latin heirs, both classical and mediaeval, and this enterprise continues in our own day in the form of the modern (...)
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  33.  5
    Natural Value.Kenneth L. Schmitz - 1988 - Philosophie Et Culture: Actes du XVIIe Congrès Mondial de Philosophie 5:151-157.
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  34.  14
    Natural Wisdom and Some Recent Philosophy Manuals.Kenneth L. Schmitz - 1956 - Proceedings of the American Catholic Philosophical Association 30:181-190.
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  35.  2
    Natural Wisdom and Some Recent Philosophy Manuals.Kenneth L. Schmitz - 1956 - Proceedings of the American Catholic Philosophical Association 30:181-190.
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  36.  37
    Neither with nor without Foundations.Kenneth L. Schmitz - 1988 - Review of Metaphysics 42 (1):3 - 25.
    THIS ESSAY was originally prepared for the 1988 Metaphysical Society Meeting, where I had been asked to speak out of what has been called "the great tradition," concerning the rumored "end of metaphysics." It is important, however, to notice what followed the colon in the chosen theme: "the question of foundations." For metaphysics has been pronounced dead several times already, according to different autopsies: by scepticism, nominalism, empiricism, and by at least two versions of positivism, the one prescribed by Auguste (...)
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  37.  57
    On a Resistant Strain within the Hegelian Dialectic.Kenneth L. Schmitz - 1994 - The Owl of Minerva 25 (2):147-154.
    It is not usual to associate Hegel’s dialectic with the philosophical trend called nominalism. Nevertheless, nominalism plays an indispensable role in the modern philosophical developments leading up to Hegel’s Science of Logic. Even more, it continues its career within that logic. It would be simply absurd to label Hegel a nominalist, but the challenge posed by nominalism is not simply opposed by Hegel, i.e., it is not opposed without qualification. Of course, one never expects Hegel to confront anything directly. Instead, (...)
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  38.  72
    Postmodernism and the Catholic Tradition.Kenneth L. Schmitz - 1999 - American Catholic Philosophical Quarterly 73 (2):233-252.
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  39. Problem : Natural Wisdom and Some Recent Philosophy Manuals.Kenneth L. Schmitz - 1956 - Proceedings and Addresses of the American Philosophical Association 30:181.
     
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  40.  67
    Purity of Soul and Immortality.Kenneth L. Schmitz - 1986 - The Monist 69 (3):396-415.
    It is said of St. Thomas Aquinas’ teacher, St. Albert the Great, that he grew forgetful towards the end of his life and began to say mass for himself as though he were dead: quasi defunctus est. The fact that he was one of the most learned persons of Western Europe during his life-time did not save him from a pathetic loss of memory. The story illustrates a bitter knowledge known from time immemorial: that age may steal away one’s innermost (...)
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  41.  30
    Restitution of meaning in religious speech.Kenneth L. Schmitz - 1973 - International Journal for Philosophy of Religion 5 (3):131 - 151.
  42.  4
    Report of the Resolutions Committee.Kenneth L. Schmitz - 1974 - Proceedings of the American Catholic Philosophical Association 48:341-341.
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  43.  11
    The Recovery of Wonder: The New Freedom and the Asceticism of Power.Kenneth L. Schmitz - 2005 - McGill-Queen's Press - MQUP.
    "In Nature's infinite book of secrecy A little I can read." William Shakespeare Environmental degradation. Globalization. The closure of our public life to the transcendent dimensions of human existence. For esteemed philosopher Kenneth Schmitz these are the by-products of modernity and post-modernity. But The Recovery of Wonder is not a denunciation of modern philosophy. Instead, it seeks to point out what needs to be rethought at fundamental levels of our understanding and to show clearly how contemporary social concerns can be (...)
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  44.  16
    Substance Is Not Enough.Kenneth L. Schmitz - 1987 - Proceedings of the American Catholic Philosophical Association 61:52-68.
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  45.  15
    Substance Is Not Enough.Kenneth L. Schmitz - 1987 - Proceedings of the American Catholic Philosophical Association 61:52-68.
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  46. Substance Is Not Enough. Hegel's Slogan: From Substance to Subject.Kenneth L. Schmitz - 1987 - Proceedings and Addresses of the American Philosophical Association 61:52.
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  47.  7
    Scholasticism In The Modern World.Kenneth L. Schmitz - 1966 - Proceedings of the American Catholic Philosophical Association 40:124-134.
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  48.  24
    Semiotics or metaphysics as first philosophy? Triadic or dyadic relations in regard to Four ages of understanding.Kenneth L. Schmitz - 2010 - Semiotica 2010 (179):119-132.
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  49.  16
    Scrutinizing the Inscrutable.Kenneth L. Schmitz - 1973 - Review of Metaphysics 27 (2):346 - 370.
  50.  5
    Thomas and Bonaventure.Kenneth L. Schmitz - 1974 - Proceedings of the American Catholic Philosophical Association 48:341-341.
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