Search results for 'Abraham Magendzo Kolstrein' (try it on Scholar)

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  1. Abraham Magendzo Kolstrein (2011). Why Are We Involved in Human Rights and Moral Education? Educators as Constructors of Our Own History. Journal of Moral Education 40 (3):289-297.score: 870.0
    My professional interest originally focused on curriculum planning and development, but for the last 30 years I have been researching, publishing and teaching in the field of human rights education. Suddenly, I became a human rights educator. Suddenly? No, nothing in our personal and professional life is the result of an abrupt occurrence. We are subjects of a particular history, a succession of events and narratives, located in time, space and circumstances. I constructed myself, consciously or unconsciously, as a human (...)
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  2. Dieter Misgeld & Abraham Magendzo (1997). Human Rights Education, Moral Education and Modernisation: The General Relevance of Some Latin American Experiences: A Conversation. Journal of Moral Education 26 (2):151-168.score: 240.0
  3. Abraham Magendzo (1994). Tensions and Dilemmas About Education in Human Rights in Democracy. Journal of Moral Education 23 (3):251-259.score: 240.0
    Abstract Incorporating human rights into the school curriculum is fraught with difficulties and tensions. This holds in the ?normal? case, but even more so under conditions when human rights education is initiated in order to counteract the effects and the terror of a military dictatorship. Experiences of this kind are described, as encountered when initiating a human rights education project in Chile and participating in related efforts in some other Latin American countries. A major tension producing question is about the (...)
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  4. Abraham Magendzo & María Isabel Toledo (2009). Moral Dilemmas in Teaching Recent History Related to the Violation of Human Rights in Chile. Journal of Moral Education 38 (4):445-465.score: 240.0
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  5. Abraham Magendzo (2006). El Ser del Otro: un sustento ético-político para la educación. Polis 15.score: 240.0
    El artículo presenta cuatro ejes convergentes para una comprensión integral del Ser del Otro desde una postura ético-crítica. El primer eje lo trata desde la modernidad y la acción comunicativa. El segundo eje lo interroga desde la ciudadanía. El tercer eje se introduce de lleno al Ser del Otro desde la alteridad, presentando la postura ética de Emmanuel Levinas. Finalmente el último eje lo analiza desde la diversidad y la ética de la interculturalidad. Concluye con algunas reflexiones referidas al desafío (...)
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  6. X. Perez del Castillo (1994). Superando La Racionalidad Instrumental (Edited by Abraham Magendzo). Journal of Moral Education 23:363-363.score: 140.0
     
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  7. Ralph Abraham & Sisir Roy (2012). The Atomistic Revival. World Futures 68 (1):30 - 39.score: 60.0
    In our recent book (Abraham and Roy 2010) we have repurposed a mathematical model for the quantum vacuum as a model of consciousness. In this model, discrete space and time are derived from a discrete cellular dynamical network. As our model is essentially atomistic, we included in our book a short support chapter on atomism. In this aticle we expand on the few pages of that chapter devoted to the history of atomism, to place the current revival of atomism (...)
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  8. Werner Abraham & Sjaak de Meij (eds.) (1986). Topic, Focus, and Configurationality: Papers From the 6th Groningen Grammar Talks, Groningen, 1984. J. Benjamins Pub. Co..score: 60.0
    INTRODUCTION WERNER ABRAHAM, LACI MARÁCZ, SJAAK DE MEY & WIM SCHERPENISSE University of Groningen The Groningen Conference on Topic, ...
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  9. Mabel Cooper, Gloria Ferris & Jane Abraham (2013). St Lawrence's Staff: Then and Now. Ethics and Social Welfare 7 (3):272-276.score: 60.0
    Mabel Cooper and Gloria Ferris lived in St Lawrence's Hospital one of the large learning disability institutions which were built round the edges of London. In this paper, Mabel and Gloria share their memories of three nurses at St Lawrence's, supported by Jane Abraham and in this process reveal a number of ethical issues that remain relevant today.
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  10. Susan Abraham (2007). Identity, Ethics, and Nonviolence in Postcolonial Theory: A Rahnerian Theological Assessment. Palgrave Macmillan.score: 60.0
    In this book, Abraham argues that a theological imagination can expand the contours of postcolonial theory through a reexamination of notions of subjectivity, gender, and violence in a dialogical model with Karl Rahner. She raises the question of whether postcolonial theory, with its disavowal of religious agency, can provide an invigorating occasion for Catholic theology.
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  11. Leo Abraham (1933). The Logic of Ethical Intuitionism. International Journal of Ethics 44 (1):37-55.score: 30.0
    Philosophers have in the past had difficulty in determining how to define ethical terms. here they are defined as open-context terms with a loosely limited range of substitution instances, in conformity with actual language usage. ethical terms are in themselves meaningless. it is a misuse to say, "x is wrong in itself." ethical terms then reduce to empirical terms concerning wants, likes, knowledge of cause and effect and consequences, knowledge of how ethical terms themselves work. ethical commands reduce to if-then (...)
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  12. Kwasi Wiredu, W. E. Abraham, Abiola Irele & Ifeanyi Menkiti (eds.) (2004/2006). A Companion to African Philosophy. Blackwell Pub..score: 30.0
    This volume of newly commissioned essays provides comprehensive coverage of African philosophy, ranging across disciplines and throughout the ages. Offers a distinctive historical treatment of African philosophy. Covers all the main branches of philosophy as addressed in the African tradition. Includes accounts of pre-colonial African philosophy and contemporary political thought.
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  13. M. Abraham, Dov M. Gabbay & U. Schild (2009). Analysis of the Talmudic Argumentum a Fortiori Inference Rule (Kal Vachomer) Using Matrix Abduction. Studia Logica 92 (3):281 - 364.score: 30.0
    We motivate and introduce a new method of abduction, Matrix Abduction, and apply it to modelling the use of non-deductive inferences in the Talmud such as Analogy and the rule of Argumentum A Fortiori. Given a matrix with entries in {0, 1}, we allow for one or more blank squares in the matrix, say a i , j =?. The method allows us to decide whether to declare a i , j = 0 or a i , j = 1 (...)
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  14. William E. Abraham (1974). Disentangling the `Cogito'. Mind 83 (329):75-94.score: 30.0
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  15. Tara H. Abraham (2003). From Theory to Data: Representing Neurons in the 1940s. [REVIEW] Biology and Philosophy 18 (3):415-426.score: 30.0
    Recent literature on the role of pictorial representation in the life sciences has focused on the relationship between detailed representations of empirical data and more abstract, formal representations of theory. The standard argument is that in both a historical and epistemic sense, this relationship is a directional one: beginning with raw, unmediated images and moving towards diagrams that are more interpreted and more theoretically rich. Using the neural network diagrams of Warren McCulloch and Walter Pitts as a case study, I (...)
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  16. Leo Abraham (1936). A Note on the Fruitfulness of Deduction. Philosophy of Science 3 (2):152-155.score: 30.0
  17. Ralph H. Abraham (2011). The Genesis of Complexity. World Futures 67 (4-5):380 - 394.score: 30.0
    The theories of complexity comprise a system of great breadth. But what is included under this umbrella? Here we attempt a portrait of complexity theory, seen through the lens of complexity theory itself. That is, we portray the subject as an evolving complex dynamical system, or social network, with bifurcations, emergent properties, and so on. This is a capsule history covering the twentieth century. Extensive background data may be seen at www.visual-chaos.org/complexity.
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  18. Uri Abraham (1983). On Forcing Without the Continuum Hypothesis. Journal of Symbolic Logic 48 (3):658-661.score: 30.0
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  19. Tara H. Abraham (2006). Cybernetics and Theoretical Approaches in 20th Century Brain and Behavior Sciences. Biological Theory 1 (4):418-422.score: 30.0
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  20. Constant J. Mews & Ibrahim Abraham (2007). Usury and Just Compensation: Religious and Financial Ethics in Historical Perspective. [REVIEW] Journal of Business Ethics 72 (1):1 - 15.score: 30.0
    Usury is a concept often associated more with religiously based financial ethics, whether Christian or Islamic, than with the secular world of contemporary finance. The problem is compounded by a tendency to interpret riba, prohibited within Islam, as both usury and interest, without adequately distinguishing these concepts. This paper argues that in Christian tradition usury has always evoked the notion of money demanded in excess of what is owed on a loan, disrupting a relationship of equality between people, whereas interest (...)
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  21. William J. Abraham (1990). The Epistemological Significance of the Inner Witness of the Holy Spirit. Faith and Philosophy 7 (4):434-450.score: 30.0
    This paper seeks to explore the significance of a specific kind of religious experience for the rationality of religious belief. The context for this is a gap between what is often allowed as rational and what is embraced as certain in the life of faith. The claim to certainty at issue is related to the work and experience of the Holy Spirit; this experience has a structure which is explored phenomenologically. Thereafter various ways of cashing in the epistemic value of (...)
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  22. Ralph Abraham (2009). A Review of “the Science of Leonardo: Inside the Mind of the Great Genius of the Renaissance by Fritjof Capra”. [REVIEW] World Futures 65 (3):222 – 223.score: 30.0
    (2009). A Review of “The Science of Leonardo: Inside the Mind of the Great Genius of the Renaissance by Fritjof Capra”. World Futures: Vol. 65, No. 3, pp. 222-223.
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  23. W. E. Abraham (1962). Is the Concept of Necessary Existence Self-Contradictory? Inquiry 5 (1-4):143 – 157.score: 30.0
    In this article I have tried to rebut certain types of arguments which purport to show not merely that God does not exist but that the notion of necessary existence is itself either self-contradictory or senseless. In showing that it is not self-contradictory I have allowed myself the luxury of a negative and a positive approach. Negatively, I have had to show that when the accusation of self-contradiction is made, it is often accompanied, not by an argument but by a (...)
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  24. William E. Abraham (1972). The Nature of Zeno's Argument Against Plurality in DK 29 B I. Phronesis 17 (1):40-52.score: 30.0
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  25. William J. Abraham (1991). Revelation in Religious Belief. Faith and Philosophy 8 (2):254-256.score: 30.0
  26. Michael Abraham, Dov M. Gabbay, Gabriel Hazut, Yosef E. Maruvka & Uri Schild (2011). Logical Analysis of the Talmudic Rules of General and Specific (Klalim-U-Pratim). History and Philosophy of Logic 32 (1):47-62.score: 30.0
    This article deals with a set-theoretic interpretation of the Talmudic rules of General and Specific, known as Klal and Prat (KP), Prat and Klal (PK), Klal and Prat and Klal (KPK) and Prat and Klal and Prat (PKP).
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  27. J. H. Abraham (1929). The Religious Ideas and Social Philosophy of Tolstoy. International Journal of Ethics 40 (1):105-120.score: 30.0
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  28. A. Abraham, M. Werning, H. Rakoczy, D. Von Cramon & R. Schubotz (2008). Minds, Persons, and Space: An fMRI Investigation Into the Relational Complexity of Higher-Order Intentionality. Consciousness and Cognition 17 (2):438-450.score: 30.0
    Mental state reasoning or theory-of-mind has been the subject of a rich body of imaging research. Although such investigations routinely tap a common set of regions, the precise function of each area remains a contentious matter. With the help of functional magnetic resonance imaging (fMRI), we sought to determine which areas are involved when processing mental state or intentional metarepresentations by focusing on the relational aspect of such representations. Using non-intentional relational representations such as spatial relations between persons and between (...)
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  29. Uri Abraham & Saharon Shelah (1983). Forcing Closed Unbounded Sets. Journal of Symbolic Logic 48 (3):643-657.score: 30.0
    We discuss the problem of finding forcing posets which introduce closed unbounded subsets to a given stationary set.
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  30. William E. Abraham (1972). The Incompatibility of Individuals. Noûs 6 (1):1-13.score: 30.0
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  31. Ralph H. Abraham (2006). The New Sacred Math. World Futures 62 (1 & 2):6 – 16.score: 30.0
    The individual soul is an ageless idea, attested in prehistoric times by the oral traditions of all cultures. But as far as we know, it enters history in ancient Egypt. I will begin with the individual soul in ancient Egypt, then recount the birth of the world soul in the Pythagorean community of ancient Greece, and trace it through the Western Esoteric Tradition until its demise in Kepler's writings, along with the rise of modern science, around 1600 CE. Then I (...)
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  32. Tara H. Abraham (2004). Nicolas Rashevsky's Mathematical Biophysics. Journal of the History of Biology 37 (2):333 - 385.score: 30.0
    This paper explores the work of Nicolas Rashevsky, a Russian émigré theoretical physicist who developed a program in "mathematical biophysics" at the University of Chicago during the 1930s. Stressing the complexity of many biological phenomena, Rashevsky argued that the methods of theoretical physics -- namely mathematics -- were needed to "simplify" complex biological processes such as cell division and nerve conduction. A maverick of sorts, Rashevsky was a conspicuous figure in the biological community during the 1930s and early 1940s: he (...)
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  33. William J. Abraham (2010). Review of Kevin Timpe (Ed.), Metaphysics and God: Essays in Honor of Eleonore Stump. [REVIEW] Notre Dame Philosophical Reviews 2010 (8).score: 30.0
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  34. Christophe Abraham & Jean-Pierre Daures (2000). Global Robustness with Respect to the Loss Function and the Prior. Theory and Decision 48 (4):359-381.score: 30.0
    We propose a class [I,S] of loss functions for modeling the imprecise preferences of the decision maker in Bayesian Decision Theory. This class is built upon two extreme loss functions I and S which reflect the limited information about the loss function. We give an approximation of the set of Bayes actions for every loss function in [I,S] and every prior in a mixture class; if the decision space is a subset of R, we obtain the exact set.
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  35. William E. Abraham (1972). The Nature of Zeno's Argument Against Plurality in DK 29 B 1. Phronesis 17 (1):40 - 52.score: 30.0
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  36. Luc Abraham (1997). Un entretien avec Michel Serres. Horizons Philosophiques 8 (1):1-21.score: 30.0
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  37. Robert K. Meyer & Adrian Abraham (1984). A Model for the Modern Malaise. Philosophia 14 (1-2):25-40.score: 30.0
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  38. Ralph Abraham (2009). A Review of “Geochemistry and the Biosphere: Essays by Vladimir I. Vernadsky”. [REVIEW] World Futures 65 (5):436-441.score: 30.0
    (2009). A Review of “Geochemistry and the Biosphere: Essays by Vladimir I. Vernadsky”. World Futures: Vol. 65, Sustainable Development in Practice, pp. 436-441.
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  39. M. Abraham, D. M. Gabbay & U. Schild (2012). Contrary to Time Conditionals in Talmudic Logic. Artificial Intelligence and Law 20 (2):145-179.score: 30.0
    We consider conditionals of the form A ⇒ B where A depends on the future and B on the present and past. We examine models for such conditional arising in Talmudic legal cases. We call such conditionals contrary to time conditionals.Three main aspects will be investigated: Inverse causality from future to past, where a future condition can influence a legal event in the past (this is a man made causality).Comparison with similar features in modern law.New types of temporal logics arising (...)
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  40. Uri Abraham, James Cummings & Clifford Smyth (2007). Some Results in Polychromatic Ramsey Theory. Journal of Symbolic Logic 72 (3):865 - 896.score: 30.0
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  41. Uri Abraham & Saharon Shelah (2002). Coding with Ladders a Well Ordering of the Reals. Journal of Symbolic Logic 67 (2):579-597.score: 30.0
    Any model of ZFC + GCH has a generic extension (made with a poset of size ℵ 2 ) in which the following hold: MA + 2 ℵ 0 = ℵ 2 +there exists a Δ 2 1 -well ordering of the reals. The proof consists in iterating posets designed to change at will the guessing properties of ladder systems on ω 1 . Therefore, the study of such ladders is a main concern of this article.
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  42. M. Abraham, D. M. Gabbay & U. Schild (2011). Obligations and Prohibitions in Talmudic Deontic Logic. Artificial Intelligence and Law 19 (2-3):117-148.score: 30.0
    This paper examines the deontic logic of the Talmud. We shall find, by looking at examples, that at first approximation we need deontic logic with several connectives: O T A Talmudic obligation F T A Talmudic prohibition F D A Standard deontic prohibition O D A Standard deontic obligation. In classical logic one would have expected that deontic obligation O D is definable by $O_DA \equiv F_D\neg A$ and that O T and F T are connected by $O_TA \equiv F_T\neg (...)
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  43. U. Abraham & S. Shelah (1986). On the Intersection of Closed Unbounded Sets. Journal of Symbolic Logic 51 (1):180-189.score: 30.0
    Forcing extensions yield models of ZFC in which a long sequence of club subsets of ω 1 has the following property: every subsequence of size ℵ 1 has a finite intersection.
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  44. Leo Abraham (1933). Implication, Modality and Intension in Symbolic Logic. The Monist 43 (1):119-153.score: 30.0
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  45. Joseph N. Abraham (1998). An Ecological Theory of Sexual Dimorphism in Animals. Acta Biotheoretica 46 (1).score: 30.0
    Both male ornamentation and male combat result in increased male mortality. Because population sizes are limited by a carrying capacity, increased age-specific adult male mortality will result in decreased age-specific adult female mortality, as well as decreased juvenile mortality. As intersexual competition is one form of intraspecific competition, through choosing to mate with ornamented and/or combative males, females in polygamous systems reduce intraspecific competition. Because average male fitness must exactly equal average female fitness, male fitness will paradoxically rise with increasing (...)
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  46. Ralph Abraham (2000). Cyberspace and the Ecotopian Dream. World Futures 55 (2):153-158.score: 30.0
    (2000). Cyberspace and the Ecotopian dream. World Futures: Vol. 55, Challenges of Evolution at the Turn of the Millennium: Part III: The Chllenges of Globalization and Sustainability, pp. 153-158.
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  47. Anna Abraham, Sabine Windmann, Irene Daum & Onur Güntürkün (2005). Conceptual Expansion and Creative Imagery as a Function of Psychoticism. Consciousness and Cognition 14 (3):520-534.score: 30.0
  48. Luc Abraham (1999). Entretien avec Gaétan Soucy : confidences sur l'écritoire. Horizons Philosophiques 10 (1):1-13.score: 30.0
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  49. Ralph Abraham (1988). Implications of The Chalice and the Blade for Theories of Social Dynamics and History. World Futures 25 (3):301-302.score: 30.0
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  50. Luc Abraham (1997). Le Monde de Michel Serres. Horizons Philosophiques 8 (1).score: 30.0
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