Results for ' Habsburg myth'

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  1.  27
    Dockings on Danubio: Magris, Mitteleuropa, and the Hinternational Future of Europe.Salvatore Pappalardo - 2022 - The European Legacy 27 (7-8):689-707.
    Claudio Magris’s revisitation of the idea of Mitteleuropa in the essay-novel Danubio is often read as a contribution to the imperial nostalgia inherent in the Habsburg myth, the process of transfiguration of Austrian history that Magris himself observed and theorized. This reading, however, suggests that in the context of the Cold War, Magris’s emphasis on the non-national legacy of Mitteleuropa, conceived as a strategy of resistance against the totalitarian reaches of authoritarian regimes, resists the allure of a straightforward (...)
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  2.  17
    Mitteleuropa, Zentraleuropa, Mittelosteuropa: A Mental Map of Central Europe.Jacques Le Rider - 2008 - European Journal of Social Theory 11 (2):155-169.
    The German term `Mitteleuropa' was coined to designate Central Europe at the time when the Habsburg monarchy exercised its domination over the Danube area and when the Eastern borders of the Reich proclaimed in 1871 were formed, thus from the end of the eighteenth century to the end of the First World War. Mitteleuropa constitutes an ambivalent `lieu de mémoire', a notion in which Central Europe has invested its memory of the past and its identity: such a notion is (...)
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  3.  73
    Gattinara et la « monarchie impériale » de Charles Quint. Entre millénarisme, translatio imperii et droits du Saint-Empire.Juan Carlos D’Amico - 2012 - Astérion. Philosophie, Histoire des Idées, Pensée Politique 10 (10).
    Spreading the universal monarchy myth in the early 16th century was closely linked to the magnitude of the territories controlled by Charles V. For the imperial chancellor Mercurino Gattinara, universal and messianic ideas, which were integrated into the symbolism of the Empire, were to legitimate a policy that aimed at giving a more rational structure to Charles’ territories and at securing a prominent influence for the Habsburg family in the whole of Europe. Gattinara imagined a kind of supranational (...)
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  4.  21
    T. G. Masaryk’s involvement in the Jewish issue.Wendy Drozenová - 2022 - Ethics and Bioethics (in Central Europe) 12 (1-2):21-28.
    T. G. Masaryk’s thought is famous for his concept of the Czech nation as well as his ideals of humanity. As a philosopher, sociologist, and politician, he was confronted with Czech anti-Semitism, and after Czechoslovakia was founded, with issues of the Jewish national minority. He tried to solve all the questions with respect to his ethical conviction and the ideals of democracy and equality. The most difficult personal situation for Masaryk emerged with the ‘Hilsner affair’, when his brave stance against (...)
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  5. Introduction.Francesca von Habsburg - 2009 - In Eva Ebersberger, Daniela Zyman & Thordis Arrhenius, Jorge Otero-Pailos: The Ethics of Dust. Dist. By Art Publishers.
     
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  6.  9
    18 institutional and curricular contexts.Ancient Myth - 2003 - In Diane Jonte-Pace, Teaching Freud. New York: Oxford University Press. pp. 17.
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  7. Mening og Mysterium.Mythe Et Foi - 1968 - Kierkegaardiana 7:167.
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  8.  38
    Birth Control in the Shadow of Empire: The Trials of Annie Besant, 1877–1878.Mytheli Sreenivas - 2015 - Feminist Studies 41 (3):509.
    In lieu of an abstract, here is a brief excerpt of the content:Feminist Studies 41, no. 3. © 2015 by Feminist Studies, Inc. 509 Mytheli Sreenivas Birth Control in the Shadow of Empire: The Trials of Annie Besant, 1877–1878 In March 1877, two London activists provoked a debate about poverty and overpopulation that reverberated across metropole and colony. These activists, Annie Besant and Charles Bradlaugh, republished a book by the American physician Charles Knowlton that outlined methods to prevent conception. TheFruitsofPhilosophy,which (...)
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  9. Chapter outline.A. Myth Versus Reality, D. Publicity not Privacy, E. Guilty Until Proven Innocent, J. Change & Rotation Mentality - forthcoming - Moral Management: Business Ethics.
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  10. Equal opportunity, natural inequalities, and racial disadvantage: The bell curve and its critics.Bell Curve Myth - 1999 - Philosophy of the Social Sciences 29 (1):121-145.
  11. The myth of substance and the fallacy of misplaced concreteness.Johanna Seibt - 2000 - Acta Analytica 15:61-76.
    Substance ontologists claim that substances are ontologically primary because the category of substance enjoys unique explanatory potential. Unless it can be shown that "only" substances fulfill the central explanatory tasks in ontology, this inference from explanatory success to ontological primacy amounts to a fallacy akin to the error Whitehead called 'the fallacy of misplaced concreteness'. I investigate recent prototypical arguments for substance metaphysics and try to show that some explanatory functions of substance can also be fulfilled by other ontological categories. (...)
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  12.  17
    Book Review: Eugenic Feminism: Reproductive Nationalism in the United States and India. [REVIEW]Mytheli Sreenivas - 2016 - Feminist Review 113 (1):e16-e17.
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  13. The myth of simplicity.Mario Bunge - 1963 - Englewood Cliffs, N.J.,: Prentice-Hall.
  14.  27
    The Myth of Mental Illness: Foundations of a Theory of Personal Conduct.J. D. Uytman - 1965 - Philosophical Quarterly 15 (58):89-90.
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  15. Myth and Society in Ancient Greece.Jean-Pierre Vernant - 1988 - Zone Books.
    Jean-Pierre Vernant delineates a compelling new vision of ancient Greece that takesus far from the calm and familiar images of Polykleitos and the Parthenon, and reveals a culture ofslavery, of blood sacrifice, of perpetual and ritualized warfare, of ceremonial hunting andecstasies.In his provocative discussions of various institutions and practices including war,marriage, and the city state, Vernant unveils a complex and previously unexplored intersection ofthe religious, social, and political structures of ancient Greece. He concludes with a genealogy ofthe study of (...) from antiquity to the present, and offers a critique of structuralism.Jean-PierreVernant is Professor Emeritus of Comparative Study of Ancient Religions at the College de France inParis. (shrink)
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  16.  6
    The Ambivalence of Myth in Reiner Schürmann’s Phenomenology of Symbolic Praxis.Kieran Aarons - 2024 - Philosophy Today 68 (4):717-730.
    For over a decade, Reiner Schürmann considered his phenomenology of symbolic action to be the centerpiece of his philosophical project. After 1980, however, it drops out entirely. This article argues that a central tension surrounding this theory lies in its complex reliance on categories sourced from nineteenth- and twentieth-century theorists of mythology. In his theory of “symbolic difference,” Schürmann attempts to extract from the experience of mythic epiphany and ritual the groundwork for a philosophy of collective action liberated from any (...)
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  17.  73
    Myth and Tragedy in Ancient Greece.Jean-Pierre Vernant & Pierre Vidal-Naquet - 1988 - Zone Books.
    In this work, published here as a single volume, the authors present a disturbing and decidedly non-classical reading of Greek tragedy that insists on its radical discontinuity with our own outlook and with our social, aesthetic, and psychological categories.
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  18.  58
    Précis of The Myth of Martyrdom: What Really Drives Suicide Bombers, Rampage Shooters, and Other Self-Destructive Killers.Adam Lankford - 2014 - Behavioral and Brain Sciences 37 (4):351-362.
    For years, scholars have claimed that suicide terrorists are not suicidal, but rather psychologically normal individuals inspired to sacrifice their lives for an ideological cause, due to a range of social and situational factors. I agree that suicide terrorists are shaped by their contexts, as we all are. However, I argue that these scholars went too far. InThe Myth of Martyrdom: What Really Drives Suicide Bombers, Rampage Shooters, and Other Self-Destructive Killers, I take the opposing view, based on my (...)
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  19.  16
    Work on Myth.Hans Blumenberg - 1985 - Cambridge: MIT Press. Edited by Thomas McCarthy.
    In this rich examination of how we inherit and transform myths, Hans Blumenberg continues his study of the philosophical roots of the modern world. Work on Myth is in five parts. The first two analyze the characteristics of myth and the stages in the West's work on myth, including long discussions of such authors as Freud, Joyce, Cassirer, and Val+1⁄4ry. The latter three parts present a comprehensive account of the history of the Prometheus myth, from Hesiod (...)
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  20.  76
    A Philosophy of Political Myth.Chiara Bottici - 2007 - New York: Cambridge University Press.
    In this book, originally published in 2007, Chiara Bottici argues for a philosophical understanding of political myth. Bottici demonstrates that myth is a process, one of continuous work on a basic narrative pattern that responds to a need for significance. Human beings need meaning in order to master the world they live in, but they also need significance in order to live in a world that is less indifferent to them. This is particularly true in the realm of (...)
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  21.  46
    Leviathan as Myth: Michael Oakeshott and Carl Schmitt on Hobbes and the Critique of Rationalism.Russell Keat - 2002 - Contemporary Political Theory 1 (3):349-369.
    Michael Oakeshott and Carl Schmitt are two of the most prominent critics of rationalism in politics. They also both draw heavily on the work of Thomas Hobbes. This paper connects these themes and indicates that Oakeshott's and Schmitt's concerns about rationalism are reflected in their writings on Hobbes, especially in their use of the idea of myth. Notwithstanding certain connections between their understanding of, and concerns about, modern rationalism, comparing Oakeshott and Schmitt through their readings of Hobbes helps to (...)
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  22. The Myth of Posthumous Harm.James Stacey Taylor - 2005 - American Philosophical Quarterly 42 (4):311 - 322.
  23.  14
    Heidegger and the Myth of a Jewish World Conspiracy.Peter Trawny - 2015 - Chicago: University of Chicago Press. Edited by Andrew J. Mitchell.
    In 2014, the first three volumes of Heidegger’s Black Notebooks—the personal and philosophical notebooks that he kept during the war years—were published in Germany. These notebooks provide the first textual evidence of anti-Semitism in Heidegger’s philosophy, not simply in passing remarks, but as incorporated into his philosophical and political thinking itself. In Heidegger and the Myth of a Jewish World Conspiracy, Peter Trawny, the editor of those notebooks, offers the first evaluation of Heidegger’s philosophical project in light of the (...)
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  24. The Myth of Reverse Compositionality.Philip Robbins - 2005 - Philosophical Studies 125 (2):251-275.
    In the context of debates about what form a theory of meaning should take, it is sometimes claimed that one cannot understand an intersective modifier-head construction (e.g., ‘pet fish’) without understanding its lexical parts. Neo-Russellians like Fodor and Lepore contend that non-denotationalist theories of meaning, such as prototype theory and theory theory, cannot explain why this is so, because they cannot provide for the ‘reverse compositional’ character of meaning. I argue that reverse compositionality is a red herring in these debates. (...)
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  25.  76
    The Myth of the “Civilization State”: Rising Powers and the Cultural Challenge to World Order.Amitav Acharya - 2020 - Ethics and International Affairs 34 (2):139-156.
    “Civilization” is back at the forefront of global policy debates. The leaders of rising powers such as China, India, Turkey, and Russia have stressed their civilizational identity in framing their domestic and foreign policy platforms. An emphasis on civilizational identity is also evident in U.S. president Donald Trump's domestic and foreign policy. Some analysts argue that the twenty-first century might belong to the civilization state, just as the past few centuries were dominated by the nation-state. But is the rise of (...)
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  26.  45
    The myth of Frederic Clements’s mutualistic organicism, or: on the necessity to distinguish different concepts of organicism.Thomas Kirchhoff - 2020 - History and Philosophy of the Life Sciences 42 (2):1-27.
    In the theory and history of ecology, Frederic Clements’s theory of plant communities is usually presented as the historical prototype and a paradigmatic example of synecological organicism, characterised by the assumption that ecological communities are functionally integrated units of mutually dependent species. In this paper, I will object to this standard interpretation of Clements’s theory. Undoubtedly, Clements compares plant communities with organisms and calls them “complex organisms” and “superorganisms”. Further, he can indeed be regarded as a proponent of ecological organicism—provided (...)
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  27.  50
    The Myth in Plato's Politicus.J. Adam - 1891 - The Classical Review 5 (10):445-446.
  28. Amel Fakhfakh-Fenniche.Cocteau Et le Mythe D'œdipe - 1999 - Cahiers Internationaux de Symbolisme 95:207.
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  29.  34
    Schopenhauer and religion: Translating myth into metaphysics.Richard A. Northover - 2022 - HTS Theological Studies 78 (2):8.
    The article assesses Arthur Schopenhauer’s reinterpretation of religious myths, particularly those of Christianity, in terms of his philosophical system, and applies his ideas to the mythical cosmology of shamanistic and animistic religions. Schopenhauer, a 19th-century Romantic philosopher, although an atheist himself, took religious myths very seriously, translating them into the terms of his metaphysical system. His view was that Roman Catholicism, for him the true form of Christianity, shared the pessimism and the focus on suffering of Hinduism and Buddhism, rather (...)
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  30.  1
    The Evolution of the abaday Myth; From Heroism to Devalorized Violence.Mounira Abi Zeid - 2025 - Iris 45.
    Translated from Arabic, the novels June Rain by Jabbour Douaihy and Dear Mister Kawabata by Rachid El-Daïf constitute a written testimony that allows us to discover the cultural heritage of the Lebanese village Zgharta. The novel of Douaihy is inspired from a historical fact, the massacre of Miziara which has happened in a church. The heroic abaday myth glorified and dethroned at the same time emerges in an authentic context in Juin Rain. However, Douaihy represents a positive divine figure (...)
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  31.  95
    The Leadership Archetype: A Jungian Analysis of Similarities between Modern Leadership Theory and the Abraham Myth in the Judaic–Christian Tradition.Neil Remington Abramson - 2007 - Journal of Business Ethics 72 (2):115-129.
    Archetypal psychology suggests the possibility of a leadership archetype representing the unconscious preferences of human beings as a species about the appropriate relationships between leaders and followers. Mythological analysis compared God’s leadership in the Abraham myth with modern visionary, ethical and situational leadership to find similarities reflecting continuities in human thinking about leadership over as long as 3600 years. God’s leadership behavior is very modern except that God is generally more relationship oriented. The leadership archetype that emerges is of (...)
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  32. The Myth of Liberal Individualism.Colin Bird - 2001 - Mind 110 (437):171-174.
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  33.  60
    Humanism, Female Education, and Myth: Erasmus, Vives, and More's To Candidus.A. D. Cousins - 2004 - Journal of the History of Ideas 65 (2):213-230.
    In lieu of an abstract, here is a brief excerpt of the content:Humanism, Female Education, and Myth:Erasmus, Vives, and More's To CandidusA. D. CousinsWhen considering pleasure and chance as aspects of human experience, Thomas More sometimes gendered them female; that is to say, at times he represented them by drawing from the mythographies of Venus and of Fortune. But what did he suggest that actual women, as distinct from goddesses, were or should be or might become: what were his (...)
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  34.  47
    Flying Saucers: A Modern Myth of Things Seen in the Sky.Carl Gustav Jung - 2002 - Psychology Press.
    Written in the late 1950s at the height of popular fascination with UFO's, _Flying Saucers_ is the great psychologist's brilliantly prescient meditation on the phenomenon that gripped the world. A self-confessed sceptic in such matters, Jung was nevertheless intrigued, not so much by their reality or unreality, but by their psychic aspect. He saw flying saucers as a modern myth in the making, to be passed down the generations just as we have received such myths from our ancestors. In (...)
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  35.  36
    Organizational transparency as myth and metaphor.Joep Cornelissen & Lars Thøger Christensen - 2015 - European Journal of Social Theory 18 (2):132-149.
    Transparency has achieved a mythical status in society. Myths are not false accounts or understandings, but deep-seated and definitive descriptions of the world that ontologically ground the ways in which we frame and see the world around us. We explore the mythical nature of transparency from this perspective, explain its social-historical underpinnings and discuss its influence on contemporary organizations. In doing so, we also theorize in a more general sense about the relationship between myth, as a foundational understanding and (...)
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  36.  59
    The myth of science education.Joseph C. Pitt - 1990 - Studies in Philosophy and Education 10 (1):7-17.
    It is argued that the manner in which we teach science in the high schools represents an outdated positivistic conception of science. The standard presentation of a year of each of chemistry, biology and physics should be replaced by an integrated science plus history, philosophy, and sociology of science which would take a total of three years to complete. A proper appreciation for the true nature of science is essential to the continued health of the scientific enterprise.
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  37. The myth of reductive extensionalism.Itay Shani - 2007 - Axiomathes 17 (2):155-183.
    Extensionalism, as I understand it here, is the view that physical reality consists exclusively of extensional entities. On this view, intensional entitities must either be eliminated in favor of an ontology of extensional entities, or be reduced to such an ontology, or otherwise be admitted as non-physical. In this paper I argue that extensionalism is a misguided philosophical doctrine. First, I argue that intensional phenomena are not confined to the realm of language and thought. Rather, the ontology of such phenomena (...)
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  38.  66
    A Modern Myth. That Letting Die is not the Intentional Causation of Death: some reflections on the trial and acquittal of Dr Leonard Arthur.Helga Kuhse - 1984 - Journal of Applied Philosophy 1 (1):21-38.
    ABSTRACT If a doctor kills a severely handicapped infant, he commits an act of murder; if he deliberately allows such an infant to die, he is said to engage in the proper practice of medicine. This is the view that emerged at the recent trial of Dr Leonard Arthur over the death of the infant John Pearson. However, the distinction between murder on the one hand and what are regarded as permissible lettings die on the other rests on the Moral (...)
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  39. Phenomenology vs the Myth of the Given: A Sellarsian Perspective on Husserl and Merleau-Ponty.Carl B. Sachs - 2020 - Discipline filosofiche. 30 (1):287-301.
    I argue that phenomenology should take seriously what Wilfrid Sellars calls “the Myth of the Given”. Phenomenologists have either ignored this idea or misunder-stood it. I argue that the Myth of the Given, if understood correctly, could be an objection to phenomenological method. Specifically I argue that Husserl’s static phenomenology is vulnerable to a Sellarsian criticism. However, I also show that Merleau-Ponty is not vulnerable to a Sellarsian criticism because of how he navigates the relationship between phenomenology and (...)
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  40. Unwell Women: Misdiagnosis and Myth in a Man-made World.[author unknown] - 2021
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  41. The myth of moral fictionalism.Terence Cuneo & Sean Christy - 2010 - In Michael S. Brady, New Waves in Metaethics. New York: Palgrave-Macmillan.
     
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  42.  38
    The Myth of Embodied Metaphor.Nikola Kompa - 2017 - Croatian Journal of Philosophy 17 (2):195-210.
    According to a traditionally infl uential idea metaphors have mostly ornamental value. Current research, on the other hand, stresses the cognitive purposes metaphors serve. According to the Conceptual Theory of Metaphor (CTM, for short), e.g., expressions are commonly used metaphorically in order to conceptualize abstract and mental phenomena. More specifically, proponents of CTM claim that abstract terms are understood by means of metaphors and that metaphor comprehension, in turn, is embodied. In this paper, I will argue that CTM fails on (...)
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  43.  12
    The Myth of Modernist Method.William Outhwaite - 1999 - European Journal of Social Theory 2 (1):5-25.
    Postmodernist thinkers have often claimed that there is something like a `modernist' model of theory and metatheory in the social sciences which is objectivistic, dogmatic, and generally over-ambitious, aiming to dominate the theoretical landscape like a modernist skyscraper. This paper suggests that there is little to support such a view, and that most sociologists and social anthropologists, and many other social scientists, have been much more cautious and tentative in their claims than postmodernists have claimed. The alleged distinctiveness of postmodern (...)
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  44.  32
    The Myth of Christian Uniqueness: Toward a Pluralistic Theology of Religions.J. Robert Phillips, John Hick & Paul Knitter - 1992 - Buddhist-Christian Studies 12:295.
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  45.  34
    The Myth of Postfeminism.Marnie Salupo Rodriguez & Elaine J. Hall - 2003 - Gender and Society 17 (6):878-902.
    Accordingto the mass media, a postfeminist era emerged in the 1990s. The first objective is to develop a definition of the postfeminist perspective. Based on an informal content analysis of popular articles, the authors identify four postfeminist claims: overall support for the women’s movement has dramatically eroded because some women are increasingly antifeminist, believe the movement is irrelevant, and have adopted a “no, but..”.version of feminism. The second objective is to determine the extent of empirical support for these claims. Usingexistingpublic (...)
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  46.  54
    Philosophies of Political Myth, a Comparative Look Backwards.Chiara Bottici - 2009 - European Journal of Political Theory 8 (3):365-382.
    The aim of this article is to recover a tradition of political philosophy which has been largely neglected and show its relevance for contemporary political thought. By arguing for the need of rethinking political myth today, the article reconstructs the philosophical reflections on this topic of Cassirer, Sorel and Spinoza, discussing both their strength and shortcomings. By adopting a comparative look backwards, it shows why they provide an ideal starting point for a philosophical approach to political myth which (...)
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  47.  59
    Philosophy, Myth and Plato's Two-Worlds View.Eugenio Benitez - 2007 - The European Legacy 12 (2):225-242.
    This paper examines one aspect of the relation between philosophy and myth, namely the function myth has, for some philosophers, in narrowing the distance between appearance and reality. I distinguish this function of myth from other common functions, and also show how the approach to reality through myth differs from a more empirical philosophical approach. I argue that myth plays a fundamental role in Plato's approach to the appearance/reality distinction, and that understanding this is important (...)
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  48.  41
    (1 other version)An essay concerning the foundational myth of ethnophilosophy.Aribiah David Attoe - 2016 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 5 (1):100-108.
    Ethnophilosophy, although glorified by some African philosophers, remains a problem in our undertakings in African philosophy. In its infancy, the problem revolved around the call for a total decolonization of African thought and philosophy, which eventually led to the proliferation of a vast array of mostly descriptive literature about the cultural views and practices of the African, sold to us as not only philosophy but genuine African philosophy. In more recent times, due to the growing development of African philosophy, this (...)
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  49.  17
    (1 other version)Myth and eschatology in the laws.Richard Stalley - 2009 - In Catalin Partenie, Plato’s Myths. New York: Cambridge University Press.
  50.  76
    The myth of ownership [Paper in: Book Symposium, Liam Murphy and Thomas Nagel. The Myth of Ownership: Taxes and Justice (2002)].Geoffrey Brennan - 2005 - Australian Journal of Legal Philosophy 30 (2005):129.
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