Search results for 'Albert Shadowitz' (try it on Scholar)

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  1.  20
    Albert Shadowitz (1968). Special Relativity. Philadelphia, Saunders Co..score: 264.4
    The first completely geometric approach to relativity theory, based on the space-time geometries of Loedel and Brehme.
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  2.  2
    Hans Albert (2011). Gespräche Mit Hans Albert. Lit.score: 198.0
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  3. Karl Albert (2006). Leben für Die Philosophie - Leben in der Philosophie: Karl Albert Im Gespräch. Alber.score: 198.0
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  4. Claude Albert (2007). Mental Language and Tradition Encounters in Medieval Philosophy : Anselm, Albert and Ockham. In John Marenbon (ed.), The Many Roots of Medieval Logic: The Aristotelian and the Non-Aristotelian Traditions: Special Offprint of Vivarium 45, 2-3 (2007). Brillscore: 198.0
  5. Hans Albert & Ernst Topitsch (1971). Werturteilsstreit, Hrsg. Von Hans Albert Und Ernst Topitsch.score: 198.0
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  6. Hans Albert & Eric Hilgendorf (eds.) (2006). Wissenschaft, Religion Und Recht: Hans Albert Zum 85. Geburtstag Am 8. Februar 2006. Logos.score: 198.0
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  7. Hans Albert & Eric Hilgendorf (eds.) (2006). Wissenschaft, Religion Und Recht: Hans Albert Zum 85. Logos.score: 198.0
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  8. Karl R. Popper, Hans Albert & Giuseppe Franco (eds.) (2010). Wissenschaftstheorie, Hermeneutik, Theologie: Dem Anderen Recht Geben: Karl R. Poppers Kritischer Rationalismus Im Gespräch Mit Hans Albert, Dario Antiseri, Volker Gadenne, Armin Kreiner Und Hans Joachim Niemann. Kitab.score: 198.0
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  9.  56
    Adam Takahashi (2008). Nature, Formative Power and Intellect in the Natural Philosophy of Albert the Great. Early Science and Medicine 13 (5):451-481.score: 26.6
    The Dominican theologian Albert the Great was one of the first to investigate into the system of the world on the basis of an acquaintance with the entire Aristotelian corpus, which he read under the influence of Islamic philosophers. The present study aims to understand the core of Albert's natural philosophy. Albert's emblematic phrase, “every work of nature is the work of intelligence” , expresses the conviction that natural things are produced by the intellects that move the (...)
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  10.  1
    Denis Thieffry (2001). Rationalizing Early Embryogenesis in the 1930s: Albert Dalcq on Gradients and Fields. [REVIEW] Journal of the History of Biology 34 (1):149 - 181.score: 26.5
    The present account aims to contribute to a better characterization of the state and the dynamics of embryological knowledge at the dawn of the molecular revolution in biology. In this study, Albert Dalcq (1893-1973) was chosen as a representative of a generation of embryologists who found themselves at the junction of two very different approaches to the study of life: the first, focusing on global properties of organisms; the second focusing on the characterization of basic molecular constituents. Though clearly (...)
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  11.  36
    Matthew Lamb (2011). Philosophy as a Way of Life: Albert Camus and Pierre Hadot. Sophia 50 (4):561-576.score: 26.4
    This paper compares Pierre Hadot’s work on the history of philosophy as a way of life to the work of Albert Camus. I will argue that in the early work of Camus, up to and including the publication of The Myth of Sisyphus , there is evidence to support the notions that, firstly, Camus also identified these historical moments as obstacles to the practice of ascesis, and secondly, that he proceeded by orienting his own work toward overcoming these obstacles, (...)
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  12.  27
    Rouven Porz & Guy Widdershoven (2011). Predictive Testing and Existential Absurdity: Resonances Between Experiences Around Genetic Diagnosis and the Philosophy of Albert Camus. Bioethics 25 (6):342-350.score: 26.4
    Predictive genetic testing may confront those affected with difficult life situations that they have not experienced before. These life situations may be interpreted as ‘absurd’. In this paper we present a case study of a predictive test situation, showing the perspective of a woman going through the process of deciding for or against taking the test, and struggling with feelings of alienation. To interpret her experiences, we refer to the concept of absurdity, developed by the French Philosopher Albert Camus. (...)
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  13. Albert Dondeyne (1974). Miscellanea Albert Dondeyne Godsdienstfilosofie : Philosophie de la Religion. Monograph Collection (Matt - Pseudo).score: 26.4
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  14.  18
    Nadeem J. Z. Hussain & Lydia Patton, Friedrich Albert Lange. The Stanford Encyclopedia of Philosophy.score: 26.4
    Friedrich Albert Lange (b. 1828, d. 1875) was a German philosopher, pedagogue, political activist, and journalist. He was one of the originators of neo-Kantianism and an important figure in the founding of the Marburg school of neo-Kantianism. He is also played a significant role in the German labour movement and in the development of social democratic thought. His book, THE HISTORY OF MATERIALISM, was a standard introduction to materialism and the history of philosophy well into the twentieth century.
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  15.  10
    Michael J. Fitzgerald (2009). Time as a Part of Physical Objects: The Modern 'Descartes-Minus Argument' and an Analogous Argument From Fourteenth-Century Logic (William Heytesbury and Albert of Saxony). Vivarium 47 (1):54-73.score: 26.4
    I argue in the essay that the fourteenth-century logicians William Heytesbury and Albert of Saxony developed an argument I call the Socrates-Minus Argument. Their analysis and rejection of it indicates a direction towards a pragmatic resolution to the contemporary Descartes-Minus Argument. Their resolution is similar to the view adopted today by Peter van Inwagen, namely, that “arbitrary undetached parts of physical objects,” like 'all of Socrates except his finger' simply do not exist. I conclude the fourteenth-century approach does not (...)
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  16.  5
    Anthony Egan (1997). Does a Real Albert Nolan Need Don Cupitt? A Response to Ronald Nicolson. Heythrop Journal 38 (2):180–190.score: 26.4
    In this paper, in response to Nicolson’s claim that South African liberation theology is non‐realist – or at least is non‐realist in its language – I suggest that Albert Nolan’s important book God in South Africa is not based on such an “exotic” philosophical basis but is a reflection using the populist Marxism of the anti‐apartheid struggle of the 1980s. The clue here is Nolan’s use of the Colonialism of a Special Type thesis, an integral part of ANC and (...)
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  17. Jean-Baptiste Dussert (2012). D’une influence du néoplatonisme dans l’œuvre d’Albert Camus. In Jean-Baptiste Dussert, Maria de Jesus Cabral & Ana Clara Santos (eds.), Lumières d’Albert Camus : enjeux et relectures. Le Manuscrit 61-74.score: 26.4
  18. Jean-Baptiste Dussert, Maria de Jesus Cabral & Ana Clara Santos (2012). Lumières d'Albert Camus : enjeux et relectures. Le Manuscrit.score: 26.4
    Si le nom d’Albert Camus continue de s’imposer, aujourd’hui, comme une figure incontournable de la littérature et de la pensée françaises du XXe siècle, il n’en est pas moins demeuré une personnalité cosmopolite, sensible à ce que la culture ne s’accomplit véritablement qu’en l’absence de sectarisme, qu’en présence de l’autre — avec ou envers lui, peu importe. C’est aussi tout le sens de la collection « Exotopies » de l’Association portugaise des études françaises (A.P.E.F.) qu’inaugure ce volume : présenter (...)
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  19. Robert N. Goldman & Albert Einstein (1997). Einstein's God Albert Einstein's Quest as a Scientist and as a Jew to Replace a Forsaken God.score: 26.4
     
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  20.  34
    Marek Piechowiak (2013). Mieczysława Alberta Krąpca Koncepcja Filozofii Prawa [Mieczysław Albert Krąpiec’s Conception of Philosophy of Law]. In Andrzej Maryniarczyk, Tomasz Duma & Katarzyna Stępień (eds.), W trosce o godziwe prawo. Wykłady otwarte imienia Ojca Profesora Mieczysława Alberta Krąpca. Polskie Towarzystwo Tomasza Z Akwinu 26-72.score: 23.2
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  21.  33
    J. M. M. H. Thijssen (2009). The Debate Over the Nature of Motion: John Buridan, Nicole Oresme and Albert of Saxony. With an Edition of John Buridan's Quaestiones Super Libros Physicorum, Secundum Ultimam Lecturam, Book III, Q. 17. Early Science and Medicine 14 (1):186-210.score: 23.2
  22.  20
    Russell Grigg (2011). Albert Camus – Novelist and Philosopher for Our Time. Sophia 50 (4):509-511.score: 23.1
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  23.  20
    Russell Grigg (2011). The Trial of Albert Camus. Sophia 50 (4):593-602.score: 23.1
    The fiftieth anniversary of Camus’ death in 2010 was largely ignored in his native Algeria, reflecting the critical response to Camus’ writings that regards him as a colonialist writer and apologist for the French domination of his native Algeria. This critique also claims that Camus’ colonial attitudes are hidden and reinforced by a European attitude that sees him as dealing first and foremost with universal questions about the human predicament and existential isolation. However, Camus’ journalism shows an Algerian closely identified (...)
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  24.  2
    Bogdan Lisiak (2012). Albert Einstein i jego związki z filozofią Spinozy. Filo-Sofija 12 (2 (17)):155-164.score: 23.1
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  25. Ulrich Charpa & Armin Grunwald (1993). Albert Einstein.score: 23.1
     
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  26. John Cruickshank (1978). Albert Camus and the Literature of Revolt.score: 23.1
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  27. Tommie Jackson (1996). The Existential Fiction of Ayi Kwei Armah, Albert Camus, and Jean-Paul Sartre. Upa.score: 23.1
    Existentialism is a philosophy that flourishes in extreme situations. Identified with the period of the French Resistance when Frenchmen were held as political prisoners by the Germans, existentialism, with its call for an uncompromised allegiance to a leftist system of values, served to boost the sagging morale of French political prisoners who had witnessed during the Occupation the subversion of their nation's democratic principles by German totalitarianism.
     
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  28. Albert C. Knudson & Edgar Sheffield Brightman (eds.) (1943/1979). Personalism in Theology: A Symposium in Honor of Albert Cornelius Knudson. Ams Press.score: 23.1
    Leslie, E. A. Albert Cornelius Knudson, the man.--McConnell, F. J. Bowne and personalism.--Brightman, E. S. Personality as a metaphysical principle.--Hildebrand, C. D. Personalism and nature.--Ramsdell, E. T. The cultural integration of science and religion.--Ensley, F. G. The personality of God.--Harkness, G. Divine sovereignity and human freedom.--Pfeiffer, R. H. Personalistic elements in the Old Testament.--Flewelling, R. T. Personalism and the trend of history.--Muelder, W. G. Personality and Christian ethics.--King, W. J. Personalism and race.--Marlatt, E. B. Personalism and religious education.
     
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  29. René Maheu & Unesco (1971). Science and Synthesis an International Colloquium Organized by Unesco on the Tenth Anniversary of the Death of Albert Einstein and Teilhard de Chardin. Springer.score: 23.1
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  30. Michel Paty (1997). Albert Einstein, Ou, la Cr'eation Scientifique du Monde.score: 23.1
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  31. Robert C. Trundle & R. Puligandla (1986). Beyond Absurdity the Philosophy of Albert Camus. Monograph Collection (Matt - Pseudo).score: 23.1
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  32. Unesco (1971). Science and Synthesis an International Colloquium Organized by Unesco on the Tenth Anniversary of the Death of Albert Einstein and Teilhard de Chardin. French Contributions Translated by Barbara M. Crook. Springer-Verlag.score: 23.1
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  33.  65
    Jagdish Mehra (1987). Niels Bohr's Discussions with Albert Einstein, Werner Heisenberg, and Erwin Schrödinger: The Origins of the Principles of Uncertainty and Complementarity. Foundations of Physics 17 (5):461-506.score: 20.0
    In this paper, the main outlines of the discussions between Niels Bohr with Albert Einstein, Werner Heisenberg, and Erwin Schrödinger during 1920–1927 are treated. From the formulation of quantum mechanics in 1925–1926 and wave mechanics in 1926, there emerged Born's statistical interpretation of the wave function in summer 1926, and on the basis of the quantum mechanical transformation theory—formulated in fall 1926 by Dirac, London, and Jordan—Heisenberg formulated the uncertainty principle in early 1927. At the Volta Conference in Como (...)
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  34.  3
    Patrick Hayden (2013). Albert Camus and Rebellious Cosmopolitanism in a Divided World. Journal of International Political Theory 9 (2):194-219.score: 20.0
    Albert Camus's existential thinking has been the object of renewed interest over the past decade. Political theorists have looked to his work to shed light on the contradictions and violence of modernity and the dynamics of postcolonial justice. This article contends that Camus's account of the modern human condition provides a means of engaging critically with one of the most compelling ideas linked to thinking about global politics today: cosmopolitanism. By developing Camus's position on absurdity and rebellion, it suggests (...)
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  35.  0
    Paul Arthur Schilpp & Albert Einstein (1950). Albert Einstein: Philosopher-Scientist. Science and Society 14 (4):353-360.score: 19.9
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  36.  29
    Lydia Patton (2011). Anti-Psychologism About Necessity: Friedrich Albert Lange on Objective Inference. History and Philosophy of Logic 32 (2):139 - 152.score: 19.9
    In the nineteenth century, the separation of naturalist or psychological accounts of validity from normative validity came into question. In his 1877 Logical Studies (Logische Studien), Friedrich Albert Lange argues that the basis for necessary inference is demonstration, which takes place by spatially delimiting the extension of concepts using imagined or physical diagrams. These diagrams are signs or indications of concepts' extension, but do not represent their content. Only the inference as a whole captures the objective content of the (...)
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  37.  4
    Victor M. Salas (2013). Albert the Great and “Univocal Analogy”. American Catholic Philosophical Quarterly 87 (4):611 - 635.score: 19.9
    In this paper I discuss Albert the Great’s notion of univocal analogy, which he raised in his Commentary on Pseudo-Dionysius’s De divinis nominibus. While other scholars such as Francis Ruello and Alain de Libera have addressed “analogy” as it pertains to Albert, I intend to treat the “univocal” aspect of “univocal analogy” so as to explain how it informs Albert’s teaching on analogy, and how it remains opposed to any pantheistic reduction of God to creature. While my (...)
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  38.  4
    Heike Baranzke (2012). Was bedeutet „Ehrfurcht“ in Albert Schweitzers Verantwortungsethik? Eine Begriffsanalyse im Vergleich mit Schwantje, Kant, Goethe und Nietzsche. Synthesis Philosophica 27 (1):7-29.score: 19.9
    Aufgrund der Tatsache, dass Albert Schweitzer seine Ethik der Ehrfurcht vor dem Leben auf Anorganisches wie auf die Gesellschaft und die Welt im Ganzen beziehen kann, nimmt der Beitrag anstelle des Gegenstandsbereichs den Begriff der Ehrfurcht in den Blick. Immanuel Kants und Johann Wolfgang von Goethes Konzeptionen säkularer Ehrfurcht weisen den Weg zu Schweitzers Ehrfurcht als einer Verschränkung des ethischen Selbst- und Weltverhältnisses des menschlichen Subjekts als Ergebnis einer konsequent reflektierten Selbstkultivierung zur Verantwortungsbereitschaft. Mit Nietzsche verweigert sich Schweitzer jeglicher (...)
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  39.  4
    Ara Paul Barsam (2008). Reverence for Life: Albert Schweitzer's Great Contribution to Ethical Thought. OUP Usa.score: 19.9
    Albert Schweitzer maintained that the idea of "Reverence for Life" came upon him on the Ogowe River as an "unexpected discovery, like a revelation in the midst of intense thought." While Schweitzer made numerous significant contributions to an incredible diversity of fields - medicine, music, biblical studies, philosophy and theology - he regarded Reverence for Life as his greatest contribution and the one by which he most wanted to be remembered. Yet this concept has been the subject of a (...)
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  40. Laura Felline & Guido Bacciagaluppi (2013). Locality and Mentality in Everett Interpretations: Albert and Loewer’s Many Minds. Mind and Matter 11 (2).score: 19.9
    This is the first of two papers reviewing and analysing the approach to locality and to mind-body dualism proposed in Everett interpreta- tions of quantum mechanics. The planned companion paper will focus on the contemporary decoherence-based approaches to Everett. This paper instead treats the explicitly mentalistic Many Minds Interpreta- tion proposed by David Albert and Barry Loewer (Albert and Loewer 1988). In particular, we investigate what kind of supervenience of the mind on the body is implied by (...) and Loewer’s Many Minds In- terpretation, and how the interpretation of the related ‘mindless hulks’ problem affects the issue of locality within this interpretation. (shrink)
     
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  41.  70
    Jeffrey Brower (2001). Relations Without Polyadic Properties: Albert the Great on the Nature and Ontological Status of Relations. Archiv für Geschichte der Philosophie 83 (3):225-257.score: 19.9
    I think it would be fair to say that, until about 1900, philosophers were generally reluctant to admit the existence of what are nowadays called polyadic properties (for our purposes we may think of a polyadic property as a property whose instances can belong to two or more subjects at once).1 It is important to recognize, however, that this reluctance on the part of pre-twentieth-century philosophers did not prevent them from theorizing about relations. On the contrary, philosophers from the ancient (...)
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  42.  6
    Rivers Singleton (2000). From Bacteriology to Biochemistry: Albert Jan Kluyver and Chester Werkman at Iowa State. [REVIEW] Journal of the History of Biology 33 (1):141 - 180.score: 19.9
    This essay explores connections between bacteriology and the disciplinary evolution of biochemistry in this country during the 1930s. Many features of intermediary metabolism, a central component of biochemistry, originated as attempts to answer fundamental bacteriological questions. Thus, many bacteriologists altered their research programs to answer these questions. In so doing they changed their disciplinary focus from bacteriology to biochemistry. Chester Hamlin Werkman's (1893-1962) Iowa State career illustrates the research perspective that many bacteriologists adopted. As a junior faculty member in the (...)
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  43.  14
    J. Larson (2013). Albert Camus' Caligula and the Philosophy of the Marquis de Sade. [REVIEW] Philosophy and Literature 37 (2):360-373.score: 19.9
    Without the idea of God, and the moral values and law that derive from divine authority, how does Man determine the limits of his actions? Are moral values and principles of justice simply human constructs created to protect society that do not realistically reflect the truth about human nature? Without the concept of the sacred, where does authority reside and what constitutes the boundaries that humans must not transgress? In Caligula, Albert Camus confronts these questions and takes them to (...)
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  44.  92
    Douglas Kellner, Review of Albert Borgmann, Holding Onto Reality. The Nature of Information at the Turn Of. [REVIEW]score: 19.9
    Albert Borgmann's new book Holding onto Reality. The Nature of Information at the Turn of the Millennium (1999) continues the interrogation of the epochal significance of new information technology he began in Crossing the Postmodern Divide (1992). For Borgmann, the postmodern divide involves, among other things, a shift from involvement with "focal" things and practices (i.e. activities such as eating, gardening, running, and the like), to immersion in media fantasies, or the thrills of cyberspace and virtual reality. Borgmann continues (...)
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  45.  7
    Marvin W. Meyer & Kurt Bergel (eds.) (2002). Reverence for Life: The Ethics of Albert Schweitzer for the Twenty-First Century. Syracuse University Press.score: 19.8
    This collection of essays builds on the contributions of Albert Schweitzer's philosophy of "Reverence for Life" as it pertains to our world today.Albert ...
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  46.  82
    Claude Panaccio (2007). Mental Language and Tradition Encounters in Medieval Philosophy: Anselm, Albert and Ockham. Vivarium 45 (s 2-3):269-282.score: 19.8
    Medieval philosophy is often presented as the outcome of a large scale encounter between the Christian tradition and the Greek philosophical one. This picture, however, inappropriately tends to leave out the active role played by the medieval authors themselves and their institutional contexts. The theme of the mental language provides us with an interesting case study in such matters. The paper first introduces a few technical notions—'theme', 'tradition', 'textual chain' and 'textual borrowing'—, and then focuses on precise passages about mental (...)
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  47.  71
    David Schweickart, Nonsense on Stilts: Michael Albert's Parecon Loyola University Chicago January 16, 2006.score: 19.8
    What are we to make of the "Parecon" phenomenon? Michael Albert's book made it to number thirteen on Amazon.com a few days after some on-line promotion.1 Eight of the twelve Amazon.com reviewers (when I last checked) had given the book five stars. It has been, or is being, translated into Arabic, Bengali, Telagu, Croatian, Czech, Finnish, French, German, Greek, Italian, Japanese, Korean, Spanish, Swedish and Turkish.2 The book has been endorsed by Noam Chomsky, who says it "merits close (...)
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  48.  9
    Christian Thiel (1994). Friedrich Albert Langes bewundernswerte Logische Studien. History and Philosophy of Logic 15 (1):105-126.score: 19.8
    Friedrich Albert Lange (1828-1875) author of a famous History of Materialism and Critique of Its Present Significance (1866, English transI. 1877-79, repr. 1925 with introduction by Bertrand Russell), was also interested in the epistemological foundations of formal logic. Part I of his intended two-volume Logische Studien was published posthumously in 1877 by Hermann Cohen, head of the Marburg school of neo-Kantianism. Lange, departing from Kant, claims that spatial intuition is the source of the apodeictic character not only of the (...)
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  49.  4
    Michael J. Fitzgerald (2014). The ‘Mysterious’ Thomas Manlevelt and Albert of Saxony. History and Philosophy of Logic 36 (2):129-146.score: 19.8
    The essay casts doubt upon the view that Albert was criticizing or was dependent upon Thomas Manlevelt's logico-philosophical views, and counter argues that it is in fact Manlevelt who knows and cites Albert's views in his recently edited Porphyrian Questions, rather than vice versa. The argument for this conclusion proceeds in two stages. First, it is argued that the brief comment Albert makes about ‘conjunct descent’ in treating the definition of merely confused supposition his Perutilis Logica does (...)
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  50.  2
    Ján BAŇAS (2006). Albert the Great as a Scientist. Organon F: Medzinárodný Časopis Pre Analytickú Filozofiu 13 (1):16-31.score: 19.8
    In the paper the author provides a brief sketch of Albert the Great as a scientist. By quoting passages from his works he shows that Albert the Great had a well-elaborated understanding of science. It is argued that in some aspects Albert was not too far from modern criteria that science and its methodology should meet. Accepting Aristotelian model of science, Albert stressed the need for experience and repeated observation in scientific research. While valuing authority, he (...)
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