Search results for 'Alejandro Javier García' (try it on Scholar)

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  1. Cortez Alejandro, Klender Aimer, Martha del Pilar Rodríguez García, Adrián Wong Boren, Miguel Ángel García & Roxana Saldívar (2010). Costo de Capital En Empresas Mexicanas Socialmente Responsables (Financial Performance in Social Responsible Mexican Firms). Daena: International Journal of Good Conscience 5 (2):16-30.score: 2400.0
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  2. Marcelo Alejandro Falappa, Alejandro Javier García, Gabriele Kern-Isberner & Guillermo Ricardo Simari (2013). Stratified Belief Bases Revision with Argumentative Inference. Journal of Philosophical Logic 42 (1):161-193.score: 870.0
    We propose a revision operator on a stratified belief base, i.e., a belief base that stores beliefs in different strata corresponding to the value an agent assigns to these beliefs. Furthermore, the operator will be defined as to perform the revision in such a way that information is never lost upon revision but stored in a stratum or layer containing information perceived as having a lower value. In this manner, if the revision of one layer leads to the rejection of (...)
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  3. Francisco Javier de la Torre Díaz & Carmen Massé García (2011). Veinticinco Seminarios, Veinticinco Años de Bioética En España. In de la Torre Díaz & Francisco Javier (eds.), Pasado, Presente y Futuro de la Bioética Española. Universidad Pontificia Comillas.score: 280.0
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  4. Francisco Javier de la Torre Díaz & Carmen Massé García (2011). Otros Centros Relevantes de Bioética En España. In de la Torre Díaz & Francisco Javier (eds.), Pasado, Presente y Futuro de la Bioética Española. Universidad Pontificia Comillas.score: 280.0
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  5. John Alejandro García, Luís Carlos Flórez García & Oscar Fabián Higuera Cobos (forthcoming). Generación de perfiles de levas de disco y levas cilíndricas 3D en solidworks mediante una aplicación de visual basic. Scientia.score: 280.0
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  6. Marco V. García Quintela & Francisco Javier González García (2005). De la Idolatría en el Occidente Peninsular Prerromano. 'Ilu. Revista de Ciencias de Las Religiones 10:27-62.score: 240.0
    Proponemos una revisión crítica a una corriente interpretativa de base lingüística de las religiones prerromanas del área indo-europea de la Península Ibérica que se ha venido desarrollando durante los últimos quince años; para ello tomamos como referencia un reciente trabajo de B.M. Prósper (Lenguas y religiones del occidente de la Península Ibérica, Salamanca, 2002) en el que se exponen los puntos de vista de dicha hipótesis interpretativa. Nuestro trabajo revisa sus tres planteamientos metodológicos básicos: su consideración de dichas religiones como (...)
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  7. Francisco Javier Valls García (1974). Bibliografía sobre Hobbes: 1960-1974. Anales de la Cátedra Francisco Suárez 14:188-203.score: 240.0
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  8. Francisco Javier Gutierrez García, Iraide Mardones Pérez, María Angeles de Prada Vicente & Dexue Zhang (2010). Fuzzy Galois Connections Categorically. Mathematical Logic Quarterly 56 (2):131-147.score: 240.0
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  9. Francisco Javier Valls García (1972). Notas sobre la presencia de Hobbes en la sociedad contemporánea. Anales de la Cátedra Francisco Suárez 12:147-159.score: 240.0
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  10. Philippe Besnard, Alejandro Garcia, Anthony Hunter, Sanjay Modgil, Henry Prakken, Guillermo Simari & Francesca Toni (2014). Introduction to Structured Argumentation. Argument and Computation 5 (1):1-4.score: 240.0
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  11. Indalecio Garcia (2010). Aoiz, Javier. Alma y Tiempo En Aristóteles. Caracas: Editorial Equinoccio, 2007. 339 Pp. [REVIEW] Ideas y Valores 59 (144):150-155.score: 240.0
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  12. Alejandro J. García & Guillermo R. Simari (2014). Defeasible Logic Programming: DeLP-Servers, Contextual Queries, and Explanations for Answers. Argument and Computation 5 (1):63-88.score: 240.0
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  13. Francisco Javier Valls García (1975). Filosofía Del Derecho Como Crítica Del Derecho Positivo. Anales de la Cátedra Francisco Suárez 15:447-450.score: 240.0
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  14. Mario T. Garcia (1990). History, Literature, and the Chicano Working-Class Novel: A Critical Review of Alejandro Morales' The Brick People. Critica 2:189-201.score: 240.0
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  15. Indalecio García (2010). Reseña de "Alma y tiempo en Aristóteles" de Aoiz, Javier. Ideas y Valores 59 (144):150-155.score: 240.0
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  16. Margarita Ardanaz Morán, Andrés Trapiello, Antonio M. López Molina, José M. GONZÁLEZ GARCÍA, Javier Muguerza, Jacobo MUÑOZ, Celia AMORÓS, Jaime de Salas & José Luis Villacañas Berlanga (2010). Homage to Yolanda Ruano de la Fuente. Logos. Anales Del Seminario de Metafísica 43:7.score: 240.0
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  17. Ricardo Paez, Alba De & Javier E. García (2009). International Research and Just Sharing of Benefits in Mexico. Developing World Bioethics 9 (2):65-73.score: 240.0
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  18. Frieder Stolzenburg, Alejandro J. García, Carlos I. Chesñevar & Guillermo R. Simari (2003). Computing Generalized Specificity. Journal of Applied Non-Classical Logics 13 (1):87-113.score: 240.0
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  19. Angel Muñoz García (2004). García Bacca y la filosofia colonial en Venezuela: puntualizaciones y reivindicaciones. Revista de Filosofía 46 (1):12-13.score: 150.0
    El presente trabajo, escrito en ocasión del centenario de García Bacca, pretende poner de manifiesto la dimensión pedagógica del Maestro. Y ello, a propósito de su trabajo como estudioso de la Filosofía Colonial Venezolana, tema frecuentemente obviado cuando se valora el trabajo de este filósofo.
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  20. Juan Miguel Palacios García (1996). Noticia sobre la edición de la "Obra Completa" de Manuel García Morente. Anales Del Seminario de Historia de la Filosofía 13:285-291.score: 120.0
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  21. Cecilia Gutiérrez García (2002). García Bazán, Francisco. Presencia y ausencia de lo sagrado en Oriente y Occidente. 'Ilu. Revista de Ciencias de Las Religiones 7:259.score: 120.0
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  22. J. Neil C. Garcia (1999). Poems by J. Neil C. Garcia. Budhi: A Journal of Ideas and Culture 3 (1):159-168.score: 120.0
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  23. José Manuel Garcia (1985). José Manuel Garcia,«Quangeio, deus lusitano». História 76 (1985).score: 120.0
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  24. Rik Peters, Graham Harman & Tristan Garcia (2013). A Dialogue Between Graham Harman and Tristan Garcia. In Deva Waal (ed.), in Drift wijsgerig festival. Drift. 70-96.score: 120.0
     
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  25. Juan Guillermo Gómez García (2010). Marginalia. La independencia literaria en Hispanoamérica. Ideas y Valores 59 (144):5-27.score: 90.0
    Se plantean los problemas y algunas temáticas características de la "independencia literaria" en Hispanoamérica, a la luz de la coyuntura de la emancipación política de España. Este tema desborda los marcos temporales o la periodización de las guerras de independencia; recorre todo el siglo XIX y pa..
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  26. María G. Navarro (2004). Review of 'Guerra y Filosofía. Concepciones de la Guerra En la Historia Del Pensamiento' by José García Caneiro and Francisco Javier Vidarte. [REVIEW] In Reyes Mate, Concha Roldán and Txetxu Ausín. Guerra y Paz En Nombre de la Política:319-322.score: 72.0
    Los autores de esta obra dedicada a la compilación y comentario de las concepciones de la guerra existentes en nuestra historia de la filosofía son conscientes de que ninguna filosofía podría dar una definición de qué sea la guerra, cuáles sean sus causas, sus justificaciones o bajo qué concepción de la naturaleza humana cabe explicar este fenómeno o cuál sea el papel jugado por los Estados sin que, para ello, ponga la filosofía en juego todas las dimensiones que la componen: (...)
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  27. Rodrigo Ares, José-María Fuentes, Eutiquio Gallego, Francisco Ayuga & Ana-Isabel García (2012). Use of the Labour-Intensive Method in the Repair of a Rural Road Serving an Indigenous Community in Jocotán (Guatemala). Science and Engineering Ethics 18 (2):315-338.score: 60.0
    Abstract This paper reports the results obtained in an aid project designed to improve transport in the municipal area of Jocotán (Guatemala). The rural road network of an area occupied by indigenous people was analysed and a road chosen for repair using the labour-intensive method–something never done before in this area. The manpower required for the project was provided by the population that would benefit from the project; the involvement of outside contractors and businesses was avoided. All payment for labour (...)
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  28. Roberto Alejandro (1998). The Limits of Rawlsian Justice. Johns Hopkins University Press.score: 60.0
    The idea of fairness lies at the heart of the concept of justice proposed by political philosopher John Rawls, a concept that liberals have often invoked to defend the welfare state. In The Limits of Rawlsian Justice political theorist Roberto Alejandro challenges the assumptions that Rawls set out to defend his position. While other opponents of Rawls have attempted to offer an alternative to his concept of justice as fairness, Alejandro instead examines Rawls from within his own writings, (...)
     
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  29. Peña Echeverría & Francisco Javier (2010). La Ciudad Sin Murallas: Política En Clave Cosmopolita. El Viejo Topo.score: 60.0
    El cosmopolitismo, esto es, la representación del conjunto de los seres humanos como una sociedad universal, tiene una larga historia: las doctrinas y propuestas cosmopolitas atraviesan lo siglos. Pero hoy el cosmopolitismo suscita un renovado e intenso interés, debido tanto a la intensificación de la comunicación e interdependencia económica, cultural y política entre los habitantes y pueblos de la Tierra como a los presupuestos universalistas de los principales planteamientos morales y políticos actuales. Este libro examina los variados aspectos y expresiones (...)
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  30. Claudia Lorena García (2007). Cognitive Modularity, Biological Modularity and Evolvability. Biological Theory: Integrating Development, Evolution and Cognition (KLI) 2 (1):62-73.score: 30.0
    There is an argument that has recently been deployed in favor of thinking that the mind is mostly (or even exclusively) composed of cognitive modules; an argument that draws from some ideas and concepts of evolutionary and of developmental biology. In a nutshell, the argument concludes that a mind that is massively composed of cognitive mechanisms that are cognitively modular (henceforth, c-modular) is more evolvable than a mind that is not c-modular (or that is scarcely c-modular), since a cognitive mechanism (...)
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  31. J. L. A. Garcia (1996). The Heart of Racism. Journal of Social Philosophy 27 (1):5-46.score: 30.0
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  32. Laura L. Garcia (1992). Divine Freedom and Creation. Philosophical Quarterly 42 (167):191-213.score: 30.0
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  33. Iker Garcia (2010). Untrue to One's Own Self: Sartre's The Transcendence of the Ego. Sartre Studies International 15 (2):17-34.score: 30.0
    In this paper, I elicit a number of ways in which, according to the Sartre of The Transcendence of the Ego, we can miss the truth about our own self or, more simply, about ourselves. In order to do that, I consider what I call “statements about one's own self,” that is, statements of the form “I ...” where the predicate of the statement is meant to express things that are true of what is evidently given in reflection. I argue (...)
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  34. Ernesto V. Garcia (2004). Value Realism and the Internalism/Externalism Debate. Philosophical Studies 117 (1-2):231-258.score: 30.0
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  35. Jorge Garcia (1999). Philosophical Analysis and the Moral Concept of Racism. Philosophy and Social Criticism 25 (5):1-32.score: 30.0
    This paper uses tools of philosophical analysis critically to examine accounts of the nature of racism that have recently been offered by writers including existentialist philosopher Lewis Gordon, conservative theorist Dinesh D'Souza, and sociologists Michael Omi and Howard Winant. These approaches, which conceive of racism either as a bad-faith choice to believe, a doctrine, or as a type of 'social formation', are found wanting for a variety of reasons, especially that they cannot comprehend some forms of racism. I propose (...)
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  36. Robert K. Garcia (2000). Minds Sans Miracles: Colin McGinn's Naturalized Mysterianism. Philosophia Christi 2 (2):227-242.score: 30.0
    In this paper, I discuss Colin McGinn’s claim that the mind is not miraculous but merely mysterious, and that this mystery is due to the limits of our cognitive faculties. To adequately present the flow and unity of McGinn’s overall argument, I offer an extended and uninterrupted précis of his case, followed by a critique. I will argue that McGinn’s argument is unsuccessful if it is intended to persuade non-naturalists, but nevertheless may be a plausible position for a naturalist, qua (...)
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  37. J. L. A. Garcia (2007). Health Versus Harm: Euthanasia and Physicians' Duties. Journal of Medicine and Philosophy 32 (1):7 – 24.score: 30.0
    This essay rebuts Gary Seay's efforts to show that committing euthanasia need not conflict with a physician's professional duties. First, I try to show how his misunderstanding of the correlativity of rights and duties and his discussion of the foundation of moral rights undermine his case. Second, I show aspects of physicians' professional duties that clash with euthanasia, and that attempts to avoid this clash lead to absurdities. For professional duties are best understood as deriving from professional virtues and the (...)
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  38. Pio García (2009). Discovery by Serendipity: A New Context for an Old Riddle. [REVIEW] Foundations of Chemistry 11 (1):33-42.score: 30.0
    In the last years there has been a great improvement in the development of computational methods for combinatorial chemistry applied to drug discovery. This approach to drug discovery is sometimes called a “rational way” to manage a well known phenomenon in chemistry: serendipity discoveries. Traditionally, serendipity discoveries are understood as accidental findings made when the discoverer is in quest for something else. This ‘traditional’ pattern of serendipity appears to be a good characterization of discoveries where “luck” plays a key role. (...)
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  39. J. L. A. Garcia (2001). Racism and Racial Discourse. Philosophical Forum 32 (2):125–145.score: 30.0
  40. J. L. A. Garcia (2006). Being Unimpressed with Ourselves: Reconceiving Humility. Philosophia 34 (4):417-435.score: 30.0
    I first sketch an account of humility as a character trait in which we are unimpressed with our good, envied, or admired features, achievements, etc., where these lack significant salience for our image of ourselves, because of the greater prominence of our limitations and flaws. I situate this view among several other recent conceptions of humility (also called modesty), dividing them between the inward-directed and outward-directed, distinguish mine from them, pose problems for each alternative account, and show how my understanding (...)
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  41. Claudia Lorena Garcia (1999). Transparency and Falsity in Descartes's Theory of Ideas. International Journal of Philosophical Studies 7 (3):349 – 372.score: 30.0
    Here I develop an interpretation of Descartes' theory of ideas which differs from the standard reading in that it incorporates a distinction between what an idea appears to represent and what it represents. I argue that this interpretation not only finds support in the texts but also is required to explain a large number of assertions in Descartes which would otherwise appear irremediably obscure or problematic. For example, in my interpretation it is not puzzling that Descartes responds to Arnauld's difficulty (...)
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  42. J. L. A. Garcia (2011). Racism, Psychology, and Morality: Dialogue with Faucher and Machery. Philosophy of the Social Sciences 41 (2):250-268.score: 30.0
    I here respond to several points in Faucher and Machery’s vigorous and informative critique of my volitional account of racism (VAR). First, although the authors deem it a form of "implicit racial bias," a mere tendency to associate black people with "negative" concepts falls short of racial "bias" or prejudice in the relevant sense. Second, such an associative disposition need not even be morally objectionable. Third, even for more substantial forms of implicit racial bias such as race-based fear or disgust, (...)
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  43. P. Garcia & F. Esteva (1995). On Ockham Algebras: Congruence Lattices and Subdirectly Irreducible Algebras. Studia Logica 55 (2):319 - 346.score: 30.0
    Distributive bounded lattices with a dual homomorphism as unary operation, called Ockham algebras, were firstly studied by Berman (1977). The varieties of Boolean algebras, De Morgan algebras, Kleene algebras and Stone algebras are some of the well known subvarieties of Ockham algebra. In this paper, new results about the congruence lattice of Ockham algebras are given. From these results and Urquhart's representation theorem for Ockham algebras a complete characterization of the subdirectly irreducible Ockham algebras is obtained. These results are particularized (...)
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  44. J. L. A. Garcia (2001). The Racial Contract Hypothesis. Philosophia Africana 4 (1):27-42.score: 30.0
  45. L. A. Garcia (1986). Two Concepts of Desert. Law and Philosophy 5 (2):219 - 235.score: 30.0
    In the first section I briefly consider some stituations in which standard desert-claims would be disputed, with the aim of revealing why and by whom they are asserted or denied. Having attained some understanding of the point of different desert-statements, I propose an accound of their content that entails the thesis that statements of positive desert (deserving something desirable) sharply differ in meaning from statements of negative desert (deserving something undesirable), even when expressed in the same form. In the second (...)
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  46. Jaak Panksepp, Thomas Fuchs, Victor Garcia & Adam Lesiak (2007). Does Any Aspect of Mind Survive Brain Damage That Typically Leads to a Persistent Vegetative State? Ethical Considerations. Philosophy, Ethics, and Humanities in Medicine 2 (1):32-.score: 30.0
    Recent neuroscientific evidence brings into question the conclusion that all aspects of consciousness are gone in patients who have descended into a persistent vegetative state (PVS). Here we summarize the evidence from human brain imaging as well as neurological damage in animals and humans suggesting that some form of consciousness can survive brain damage that commonly causes PVS. We also raise the issue that neuroscientific evidence indicates that raw emotional feelings (primary-process affects) can exist without any cognitive awareness of those (...)
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  47. J. L. A. Garcia & Mark T. Nelson (1994). The Problem of Endless Joy: Is Infinite Utility Too Much for Utilitarianism? Utilitas 6 (02):183-.score: 30.0
    What if human joy (more technically, utility) went on endlessly? Suppose, for example, that each human generation were followed by another, or that the Western religions are right when they teach that each human being lives eternally after death. If any such possibility is true in the actual world, then an agent might sometimes be so situated that more than one course of action would produce an infinite amount of utility (or of disutility, or of both). Deciding whether to have (...)
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  48. Jorge Garcia (2001). Is Being Hispanic an Identity? Reflections on J. J. E. Gracia's Account. Philosophy and Social Criticism 27 (2):29-43.score: 30.0
  49. J. L. A. Garcia (1987). Constitutive Rules. Philosophia 17 (3):251-270.score: 30.0
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  50. Ernesto V. Garcia (2008). Review of Charles L. Griswold, Forgiveness: A Philosophical Exploration. [REVIEW] Notre Dame Philosophical Reviews 2008 (6).score: 30.0
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