111 found
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Disambiguations:
Ángel Luis González [17]Ana Marta González [17]Antonio González [12]Ángel González [8]
Ángel Poncela González [8]Ángela González [6]Ana Marta González González [6]Alicia Ramos González [6]

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See also:
Profile: Ana Marta Gonzalez (Universidad de Navarra)
Profile: Ángel Poncela González (Dep. Philosophy, University of Salamanca)
Profile: Ariel Gonzalez (University of Central Florida)
Profile: Avelino Gonzalez
Profile: Ana Ola Gonzalez
Profile: Alejandra González
Profile: Angelica Gonzalez (Université Paris 8)
Profile: Abel Natal Gonzalez (University of Maryland University College)
Profile: Ana Gonzalez (Pontifícia Universidade Católica de São Paulo)
Profile: Alejandra Gonzalez
Other users were found but are not shown.
  1.  38
    Vincenzo Crupi, Katya Tentori & and Michel Gonzalez (2007). On Bayesian Measures of Evidential Support: Theoretical and Empirical Issues. Philosophy of Science 74 (2):229-252.
    Epistemologists and philosophers of science have often attempted to express formally the impact of a piece of evidence on the credibility of a hypothesis. In this paper we will focus on the Bayesian approach to evidential support. We will propose a new formal treatment of the notion of degree of confirmation and we will argue that it overcomes some limitations of the currently available approaches on two grounds: (i) a theoretical analysis of the confirmation relation seen as an extension of (...)
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  2. Jaime Nubiola, Ma Jesús Soto Bruna, Ana Marta González, Julia Urabayen, Rafael Alvira, Juan Arana, Werner Beierwaltes, Alfredo Cruz, Juan Cruz Cruz & José Luis Fernández-Rodríguez (2003). Comité Editor. Anuario Filosófico 36:3.
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  3. Antonino González González & Jaime Nubiola (2007). William James En Eugenio D'Ors. Anuario Filosófico 40 (89):413-434.
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  4.  49
    Ana Marta González (2011). Kant's Philosophy of Education: Between Relational and Systemic Approaches. Journal of Philosophy of Education 45 (3):433-454.
    The purpose of this paper is to view Kant's approach to education in the broader context of Kant's philosophy of culture and history as a process whose direction should be reflectively assumed by human freedom, in the light of man's moral vocation. In this context, some characteristic tensions of his enlightened approach to education appear. Thus, while Kant takes the educational process to be a radically moral enterprise all the way through—and hence, placed in a relational context—he also aspires to (...)
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  5. Ana Marta González (2003). Ethics in Global Business and in a Plural Society. Journal of Business Ethics 44 (1):23 - 36.
    The contemporary confluence of globalization and ethical pluralism is at the origin of many ethical challenges that confront business nowadays, both in practice and in theory. One of the challenges arising from the development of globalization has to do with respect for cultural diversity. It is often said that the success of economic globalization tends towards social and cultural homogeneity. To the extent that cultural diversity is usually seen as a valuable reality, that global trend seems to contradict our efforts (...)
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  6.  70
    Ana Marta González (2009). Kant's Contributions to Social Theory. Kant-Studien 100 (1):77-105.
    Although Kant is not usually counted among the forerunners of social sciences, any look at the work of the most prominent social theorists of the past century shows the pervasive influence of Kant's philosophy. This influence is obvious and crucial at the epistemological level, if only because Kant himself set the frame for subsequent discussion of the difference between human and natural sciences. Yet, Kant's work is also rich in substantive contributions to social theory, which may be articulated around his (...)
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  7.  8
    M. Hochel, E. G. Milan, A. González, F. Tornay, K. McKenney, R. Díaz Caviedes, J. L. Mata Martín, Rodriguez Artacho, E. Domínguez García & J. Vila (2007). Experimental Study of Phantom Colours in a Colour Blind Synaesthete. Journal of Consciousness Studies 14 (4):75-95.
    Synaesthesia is a condition in which one type of stimulation evokes the sensation of another, as when the hearing of a sound produces photisms, i.e. mental percepts of colours. R is a 20 year old colour blind subject who, in addition to the relatively common grapheme-colour synaesthesia, presents a rarely reported cross modal perception in which a variety of visual stimuli elicit aura-like percepts of colour. In R, photisms seem to be closely related to the affective valence of stimuli and (...)
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  8. S. Schroter, R. Plowman, A. Hutchings & A. Gonzalez (2006). Reporting Ethics Committee Approval and Patient Consent by Study Design in Five General Medical Journals. Journal of Medical Ethics 32 (12):718-723.
    Background: Authors are required to describe in their manuscripts ethical approval from an appropriate committee and how consent was obtained from participants when research involves human participants.Objective: To assess the reporting of these protections for several study designs in general medical journals.Design: A consecutive series of research papers published in the Annals of Internal Medicine, BMJ, JAMA, Lancet and The New England Journal of Medicine between February and May 2003 were reviewed for the reporting of ethical approval and patient consent. (...)
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  9.  22
    M. Hochel, E. G. Milan, A. Gonzalez, F. Tornay, K. McKenney, R. Diaz Caviedes, J. L. Mata Martin, M. A. Rodriguez Artacho, E. Dominguez Garcia & J. Vila (2007). Experimental Study of Phantom Colours in a Colour Blind Synaesthete. Journal of Consciousness Studies 14 (4):75-95.
    Synaesthesia is a condition in which one type of stimulation evokes the sensation of another, as when the hearing of a sound produces photisms, i.e. mental percepts of colours. R is a 20 year old colour blind subject who, in addition to the relatively common grapheme-colour synaesthesia, presents a rarely reported cross modal perception in which a variety of visual stimuli elicit aura-like percepts of colour. In R, photisms seem to be closely related to the affective valence of (...) and typically bring out a consistent pattern of emotional responses. The present case study suggests that colours might be an intrinsic category of the human brain. We developed an empirical methodology that allowed us to study the subject's otherwise inaccessible phenomenological experience. First, we found that R shows a Stroop effect (delayed response due to interference) elicited by photisms despite the fact that he does not show a regular Stroop with real colours. Secondly, by manipulating the colour context we confirmed that colours can alter R's emotional evaluation of the stimuli. Furthermore, we demonstrated that R's auras may actually lead to a partially inverted emotional spectrum where certain stimuli bring out emotional reactions opposite to the normal ones. These findings can only be accounted for by considering R's subjective colour experience or qualia. Therefore the present paper defends the view that qualia are a useful scientific concept that can be approached and studied by experimental methods. (shrink)
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  10. Jeffery W. Bentley, Gonzalo Rodríguez & Ana González (1994). Science and People: Honduran Campesinos and Natural Pest Control Inventions. [REVIEW] Agriculture and Human Values 11 (2-3):178-182.
    Farmers are experts on their natural environment and are innate experimenters. However they do not know everything. Filling in gaps of missing farmer knowledge can help them improve their experiments. The authors designed and taught a course to Honduran farmers that effectively covered a number of key points on insect ecology and biology that farmers had not understood. After receiving the course many farmers did experiments to solve pest problems without synthetic pesticides.
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  11.  7
    Ángel Poncela González (2006). Requisitos formales de la volición: posibilidad y límite para un régimen autónomo de la acción personal en la filosofía de Francisco Suárez. Revista Española de Filosofía Medieval 13:111-125.
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  12. Ana González (2010). Kant and a Culture of Freedom. Archiv für Rechts- Und Sozialphilosophie 96 (3):291-308.
    The expression "a culture of freedom" is unmistakably modern. Yet its meaning is not immediately clear. My purpose in this paper is to clarify the possible meaning of this expression by taking Kant's practical philosophy as a point of reference. In order to do so, I will depart from Kant's explicit conception of culture, and try to relate it to his own distinction between external and internal freedom, especially as it appears in the Metaphysics of Morals.
     
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  13.  13
    Andrew P. Hendry & Andrew Gonzalez (2008). Whither Adaptation? Biology and Philosophy 23 (5):673-699.
    The two authors of this paper have diametrically opposed views of the prevalence and strength of adaptation in nature. Hendry believes that adaptation can be seen almost everywhere and that evidence for it is overwhelming and ubiquitous. Gonzalez believes that adaptation is uncommon and that evidence for it is ambiguous at best. Neither author is certifiable to the knowledge of the other, leaving each to wonder where the other has his head buried. Extensive argument has revealed that each author thinks (...)
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  14.  1
    Ana Marta González (2015). Emotion, Feeling, and Passion in Kant. Trans/Form/Ação 38 (3):75-98.
    RESUMEN:En este trabajo se analiza el modo en que Kant distingue entre sentimiento y emoción, por un lado, y emoción y pasión, por otro, para mostrar: 1) que bajo el término “emoción” Kant entiende principalmente la afección orgánica privada de contenido cognitivo, aunque precedida y seguida de representaciones; 2) que la emoción constituye un elemento integral de lo que Kant denomina “sentimiento”, término del que se sirve para designar la dimensión subjetiva de la experiencia en sentido amplio, no limitado a (...)
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  15.  5
    Ángel Puyol González (2004). La herencia igualitarista de John Rawls. Isegoría 31:115-130.
    Uno de los logros indiscutibles de la obra de John Rawls ha sido la revitalización del concepto de igualdad en la ética y la filosofía política de los últimos años, desmonopolizándolo de las ideologías que han recorrido con mejor o peor fortuna todo el siglo xx y devolviéndolo al rigor analítico y conceptual de la filosofía. Además, con la virtud añadida de armonizar el valor de la igualdad con los valores de la libertad y la eficiencia: un esfuerzo no siempre (...)
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  16.  5
    Rainer Knauf, Ilka Philippow & Avelino J. Gonzalez (forthcoming). Towards an Assessment of an AI System's Validity by a TURING Test. Flairs {97, Proc. Florida Ai Research Symposium, Daytona Beach, Fl, Usa, May 11 {14, 1997, 397 {401. Florida Ai Research Society.
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  17.  2
    Ana Marta González González (2004). La doble aproximación de Kant a la cultura. Anuario Filosófico 37 (80):679-711.
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  18.  8
    Ana Marta González González (2000). Ética y Moral: Origen de Una Diferencia Conceptual y Su Trascendencia En El Debate Ético Contemporáneo. Anuario Filosófico 33 (68):797-832.
    This article is an attempt to understand the historical origins of the conceptual distinction between "ethics" and "morals" -as we can find it, for instance, in Habermas. I show also how such a distinction works on the contemporary ethical discussion, not only framing the controversy between liberals and communitarians, but also limiting our possibilities to overcome that controversy.
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  19.  4
    Ángel Poncela González & Jaime Coullaut Cordero (2010). Avicena: El libro de las definiciones (Primera parte). Revista Española de Filosofía Medieval 17:181-194.
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  20. Ana Marta Gonzalez (2008). Justice as an Artificial Virtue in Hume: Elements for a Psycho-Social Theory of Action. Pensamiento 64 (239):97-127.
     
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  21.  8
    Ana Marta González, Action in a Narrow and in a Broad Sense.
    The purpose of this chapter is to clarify the difference between deliberate action and spontaneous action, and see how Aristotle, Aquinas, Hume and Kant approach this topic.
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  22.  7
    Alicia Inciarte González (2011). Reseña "Investigación Acción. Metodología transformadora" de Edgar Emiro Silva. Utopía y Praxis Latinoamericana 16 (52):131-138.
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  23. Taha A. Sidani & Avelino J. Gonzalez (forthcoming). Learning Situational Awareness by Observing Expert Actions. Florida Ai Research Society Conference.
     
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  24.  6
    Antonio González (2005). La vía cósmica hacia Dios según Xavier Zubiri. The Xavier Zubiri Review 7:91-107.
    The article investigates one of the positions of Zubiri with respect to the problem ofGod, which the author terms the “cosmic way” to distinguish it from the better-known “wayof relegation”. In his “cosmic way,” Zubiri elaborates an argument for the existence of Godstarting from the data of the physics of his time, in particular, the cosmology of the “BigBang.” Undoubtedly, the “way of relegation” is the most characteristic of Zubiri’s philosophy, and the one which is in best agreement with the (...)
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  25.  5
    Ana Marta González (2009). Alcance y límites del deber de obediencia al gobierno según Hume. Tópicos 37:77-116.
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  26.  4
    Antonio Alberte González (forthcoming). La actio en la retórica cristiana. Nova et Vetera.
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  27.  4
    Ángel Luis González (1993). La fascinación del argumento ontológico. Nota sobre un libro reciente. Revista de Filosofía (Madrid) 9:201.
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  28.  3
    Antonio Daniel Fuentes González & Isabel Esther González Alarcón (2012). Recetas francesas y ensayos de Trabajo fin de Máster en la oralidad del aula universitaria. Oralia 15:343 - 356.
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  29.  1
    Angel Raimundo Fernández González (1984). Imágenes y símbolos como expresión de la individualidad en la creación literaria. Anuario Filosófico 17 (2):31-52.
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  30.  1
    Alejandro Estrella González (2010). La filosofía mexicana durante el régimen liberal: Redes intelectuales Y equilibrios políticos. Signos Filosóficos 12 (23):141-181.
    Apoyándome en las herramientas que ofrece la sociología de la filosofía -especialmente en las obras de Pierre Bourdieu y Randall Collins-, este artículo pretende reconstruir las relaciones de oposición y solidaridad entre las redes intelectuales del México liberal (1867-1910). Se entiende que los ag..
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  31.  1
    Ángel Luis González (1994). Lo meramente posible. Anuario Filosófico 27 (2):345-364.
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  32.  4
    Ángel Poncela González (2011). Presencia y disposición de las Disputationes Metaphysicae de Francisco Suárez en el proyecto ontológico-existenciario de Martin Heidegger. Veritas: Revista de Filosofia da PUCRS 56 (2):178-205.
    Nuestro propósito se cifra en esta ocasión, en mostrar los motivos filosóficos que condujeron al Martin Heidegger a introducir la metafísica suareciana en la configuración de su ontología existenciaria. Tomaremos como hilo conductor la historia del ser y más en concreto, la de su olvido en favor del ente y que Heidegger desarrolló en diferentes escritos como un momento negativo, fundamental y previo a la exposición de su concepción de la Metafísica. En este relato dejaremos anotado, la función capital que (...)
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  33.  1
    Alfonso Carmona González (2000). Sobre la estructura convencional del título en los libros árabes. Al-Qantara: Revista de Estudios Árabes 21 (1):85-96.
    La mayoría de los títulos de libros árabes de época pre-moderna muestran una estructura bipartita o bimembre, generalmente rimada, en la que las dos partes tienen, también por lo general, significación completa e independiente. Esta estructura tradicional es ignorada en aquellos que traducen la segunda parte como una extensión de la primera. En el artículo se señala también que la razón de esa división en dos mitades es dotar al libro de un título breve, de connotaciones positivas y fácil de (...)
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  34.  6
    Haroldo G. Hack, Aifredo L. González & Pedro J. Catuogno (1990). Una Semántica Computacional Dei Idioma Español Usando Las Teorías de R. Montague. Theoria 5 (1):171-191.
    Montague’s theory of language is used to present a formal system that can be impIemented directly using PROLOG to obtain a semantic interpreter capable of analysing an im portant fragment of the Spanish language.
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  35.  3
    Atanasio González (1958). The Theory of Assertoric Consequences in Albert of Saxony. Franciscan Studies 18 (3-4):290-354.
  36.  3
    Nelia Rosa Vellisca Gutiérrez & Alejandro García González (forthcoming). Literatura latina en el Bachillerato LOGSE. Nova et Vetera.
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  37.  3
    Ángel Luis González (2012). Pensar a Dios. Studia Poliana 14:5-10.
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  38.  4
    Ana Marta González (2009). Aristotle and Kant on Practical Reason: An Annotation to Korsgaard. Acta Philosophica 18 (1).
    After many years drawing attention to the differences between Aristotelian and Kantian Ethics, recent scholarship tends to stress their commonalties instead. Among the authors representing this trend of contemporary moral philosophy, Christine Korsgaard has undoubtedly a leading role. Without denying the differences existing between them, Korsgaard has been particularly keen on calling our attention to their shared views.Yet Korsgaard herself has acknowledged an obvious difference between Aristotle and Kant, regarding their approach to emotions : unlike Kant, Aristotle does not think (...)
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  39.  3
    Angel Luis Ortiz González (2011). La Tarea Del Juez de Vigilancia Penitenciaria. Critica 61 (973):39-43.
    La Ley Orgánica General Penitenciaria (en lo sucesivo LOGP) en el año 1979 creó la figura del juez de vigilancia penitenciaria, dedicándole 3 artículos (76,77 y 78). Fueron necesarios dos años más, para que un Acuerdo del Consejo General del Poder Judicial de 9 de julio de 1981, pusiera en funcionamiento esa clase de juzgados, los cuales se constituyeron formalmente el 1 de octubre de 1981.
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  40.  1
    Ana Marta González (2014). La filosofía kantiana como filosofía de la cultura. Isegoría 51:691-708.
    Además del concepto explícito de cultura como perfeccionamiento de la naturaleza, que podemos reconocer en muchos lugares del corpus kantiano, la entera empresa crítica puede considerarse cultura en un sentido más profundo: cultura como proyección de una subjetividad que busca en la naturaleza los indicios del destino racional y moral del hombre. Según esto, la filosofía kantiana puede verse como una filosofía de la cultura, posible, en última instancia, por la reflexividad de la razón, que advierte sus propios intereses, y (...)
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  41.  3
    Ángel Luis González (2006). Metafísica Tomista: Interpretaciones Contemporáneas. Anuario Filosófico 39 (86):401-438.
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  42.  1
    Ángel Luis González (1995). Ver E Imagen Del Ver: Acotaciones Sobre El Capítulo XV Del "De Visione Dei" de Nicolás de Cusa. Anuario Filosófico 28 (3):627-648.
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  43.  2
    Ángela del Carmen Sierra González (1995). La tradicional relación entre filosofía y política. Laguna 3:121-130.
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  44.  2
    Alicia Ramos González (1984). Imaginación, creación y símbolo: las XXI Reuniones Filosóficas de la Universidad de Navarra. Anuario Filosófico 17 (2):129-136.
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  45.  2
    Ángela del Carmen Sierra González (2009). El sueño de la paz perpetua y la política de reconocimiento. Laguna 25:63-78.
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  46.  1
    Andrew P. Hendry, Virginie Millien & Andrew Gonzalez (2012). How Humans Influence Evolution on Adaptive Landscapes. In E. Svensson & R. Calsbeek (eds.), The Adaptive Landscape in Evolutionary Biology. OUP Oxford 180.
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  47.  2
    Jaime Coullaut Cordero & Angel Poncela González (2011). Estudio y traducción de dos epístolas de Shaykh, Abu al-Hasan Ahmad Ibn· Alwan (2. ª Parte): El Extraordinario Mar Polimorfico. La gnosis islámica como iluminación sapiencial. Ciudad de Dios: Revista Agustiniana 224 (1):121-154.
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  48.  2
    Antonio González (2005). Ellacuría, discípulo de Zubiri. Philosophica 28:161-174.
    En este artículo se propone una línea de continuidad entre el pensamiento de Zubiri y el de Ellacuría en lo que se refiere a la ¿realidad histórica¿, partiendo de la crítica que hace el primero a una concepción aristotelizante de la historia, que caracterizaría al pensamiento moderno, entendida como actualización de posibilidades. A este respecto, se analiza la fecundidad de la perspectiva de Ellacuría respecto del significado de la globalización y su tesis de la civilización de la pobreza contrastándola con (...)
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  49.  1
    Arturo Canalda González (2009). TIC e infancia: la protección de los derechos individuales. Telos: Cuadernos de Comunicación E Innovación 80:110-114.
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  50.  1
    Antonio González (2008). El eslabón aristotélico. Cuadernos Salmantinos de Filosofía 35:5-36.
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