冰雹
发表于 2025-3-23 10:13:01
Edith Stein and Hedwig Conrad-Martius: A Metaphysical Dialogue on the Origin of the Human Soul, .. However, unlike Stein, Conrad-Martius admits a second, non-spiritual origin that coincides with the abyssal ground of the human soul and all natural beings. Hence the two phenomenologists start from the same phenomenal assumptions but interpret them—both metaphysically and ontologically—by following a way which is only “half” common.
Occipital-Lobe
发表于 2025-3-23 17:33:11
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CONE
发表于 2025-3-23 18:41:16
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ANTH
发表于 2025-3-23 22:27:29
Introduction,igures in the early Phenomenological Movement. Their unique studies can be read not only as an engaged dialogue about questions, ideas, and arguments of mutual interest, for example, the nature of being and reality, but also as offering their own unique interpretations of what phenomenology studies
Yag-Capsulotomy
发表于 2025-3-24 05:29:17
Edith Stein and Hedwig Conrad-Martius: A Metaphysical Dialogue on the Origin of the Human Soul,nging dialogue with the ontology presented by her friend in the 1920s, the philosophical pictures that emerge from these works only partially overlap. Both Stein and Conrad-Martius start from a common description of the human being, arguing that spirit and soul are crucial elements for the determina
关节炎
发表于 2025-3-24 06:33:16
,The Influence of Hedwig Conrad-Martius’s Early Conception of the Soul on Edith Stein’s “Individual ws a historical and biographical approach that traces and delineates the influence of Conrad-Martius on Stein in “Individual and Community.” I focus on the positions that the two philosophers defend and their respective ways of developing them in their philosophical work. First, I chronicle Stein’s
农学
发表于 2025-3-24 11:55:32
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摘要
发表于 2025-3-24 17:18:08
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犬儒主义者
发表于 2025-3-24 22:44:08
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kyphoplasty
发表于 2025-3-25 01:02:31
Eternal Being and Creaturely Existence: Hedwig Conrad-Martius and Edith Stein on Divine-Human Ontolther in an ontology of nature or in a phenomenological reading of Thomism. Beyond the explicit consideration of religious topics in their work, their more strictly phenomenological accounts might actually harbor even more interesting potential for a phenomenology of religious life and practice. The