Search results for 'Ali A. Al-Kazemi' (try it on Scholar)

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  1. Abbas J. Ali & Ali Al-Kazemi (2005). The Kuwaiti Manager: Work Values and Orientations. [REVIEW] Journal of Business Ethics 60 (1):63 - 73.score: 1260.0
    Work values and the loyalty (commitment to hard work, profession, and principles) of 762 managers in Kuwait were investigated. The results indicated that managers scored high on work values and loyalty. Furthermore, there was a high positive correlation between the two measures. Demographic and organizational variables had significant influence on managerial orientations. Specifically, expatriates and female managers showed a high commitment to work values and loyalty.
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  2. Samer Mahdy Ali (2008). The Rise of the Abbasid Public Sphere: The Case of Al-Mutanabbi and Three Middle Ranking Patrons. Al-Qantara: Revista de Estudios Árabes 29 (2):467-494.score: 990.0
    En el siglo X, y en la zona de Siria e Iraq, el número de poetas canónicos que dedicaron panegíricos (madi) a miembros no destacados de la sociedad experimentó un incremento sin precedentes. A lo largo de los últimos treinta años, especialistas en este campo han formulado diversas teorías sobre los himnos de alabanza dedicados a la realeza y a los gobernantes, pero ¿qué llevó a personas corrientes, sin ninguna aspiración de llegar a gobernar, a pagar grandes cantidades de dinero (...)
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  3. Zain Imtiaz Ali (2007). Al-Ghazālī and Schopenhauer on Knowledge and Suffering. Philosophy East and West 57 (4):409-419.score: 900.0
    : The "major Islamic philosophers," writes Deborah Black, "produced no works dedicated to aesthetics, although their writings do address issues that contemporary philosophers might study under that heading." The emergent theme in this essay is that classical Islamic philosophy may be studied within a framework of aesthetics. To achieve this goal, the metaphysics of Abu Hamid al-Ghazālī (1058–1111) and the aesthetics of Arthur Schopenhauer (1788–1860) will be brought together.
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  4. Syed Anwer Ali (1982). Qurʼan, the Fundamental Law of Human Life: Being a Commentary of the Holy Qurʼan Keeping in View the Philosophical Thought, Scientific Research, Political, Economical, and Social Developments in the Human Society Down the Ages. Syed Publications.score: 630.0
    v. 1. Introduction to the study of Qurʼan -- v. 2. Surat ul-Faateha to Surat-ul-Baqarah (sections 1-21) -- v. 3. Surat-ul-Baqarah (sections 22 to 37) -- v. 4. Surat-ul-Baqarah (sections 38-40), Surat Aal-e-Imran, Surat-un-Nisa (sections 1 and 2) -- v. 5. Surat-un-Nisa (sections 3 to 24), Surat Al-Maaʼidah (complete), Surat Al-Anʼaam (sections 1-5) -- v. 6. Surat Al-Anʼaam (sections 6-20) -- v. 7. Surat Yunus to Surat Ibrahim -- v. 8. Surat al-Hijr to Surat al-kahf -- v. 9. Surat Maryam (...)
     
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  5. F. Jamil Ragep (1987). Ali A. Al-Daffa and John J. Stroyls, Studies in the Exact Sciences in Medieval Islam. Dhahran, Saudi Arabia: University of Petroleum and Minerals; Chichester, Eng., and New York: John Wiley and Sons, 1984. Pp. X, 243; Diagrams. $39.95. [REVIEW] Speculum 62 (2):493-494.score: 438.8
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  6. J. P. Hogendijk (1986). AL-DAFFA, ALI A. And STROYLS, JOHN J. [1984]: Studies in the Exact Sciences in Medieval Islam. University of Petroleum and Minerals (Dhahran, Saudi Arabia) and John Wiley and Sons. X+243 Pp. (ISBN 0-471-90320-5). [REVIEW] British Journal for the Philosophy of Science 37 (4):516-520.score: 427.5
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  7. F. N. Velazquez Basanta (1999). Abu Ali Al-Hasan Ibn Kisra, a Popular Prophet From Malaga in the Almohad Period. Al-Qantara: Revista de Estudios Árabes 20 (1):201-213.score: 414.0
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  8. David A. King (1979). Essay Review: The Muslim Contribution to Mathematics by Ali Abdullah Al-Daffa'. History of Science 17:295-296.score: 211.5
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  9. Ali A. Al-Kazemi & Gary Zajac (1999). Ethics Sensitivity and Awareness Within Organizations in Kuwait: An Empirical Exploration of Epoused Theory and Theory-in-Use. [REVIEW] Journal of Business Ethics 20 (4):353 - 361.score: 210.0
    This article explores the ethics sensitivity and awareness of a sample of employees in six organizations in Kuwait. We identify which sorts of questionable organizational behaviors are believed to be most unethical by these employees, as well as which behaviors are reported to occur most often within the organizations. On the whole, the employees evidence a high level of ethical sensitivity, perceiving the moral hazards of all of the behaviors presented to them. At the same time, the reported occurrence of (...)
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  10. Amal Abou Aly (2000). A Few Notes on [Hdotu]Unayn's Translation and Ibn Al-Nafis' Commentary on the First Book of the Aphorisms. Arabic Sciences and Philosophy 10 (1):139-150.score: 171.0
    The Hippocratic Aphorisms is a well-known treatise which was very popular throughout the ages. This paper studies the Arabic translation of [Hdotu]unayn ibn Ishaq, the renowned Arab translator, of the first book of the Aphorisms as well as the commentary of Ibn al-Nafis, the thirteenth-century Arab doctor, on the same book. This study highlights the difficulties that occasionally confronted the Arab commentator while commenting. The obscurity of a few Hippocratic sentences as well as [Hdotu]unayn's interpretation and alteration in meaning were (...)
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  11. Uri Rubin (2008). El viaje nocturno (Isra') de Muhammad a al-Masyid al-Aqsà: aspectos de los orígenes de la santidad islámica de Jerusalén. Al-Qantara: Revista de Estudios Árabes 29 (1):147-164.score: 165.0
    Este artículo intenta demostrar que, al contrario de lo que mantienen varios estudiosos modernos, el término coránico al-Masyid al-Aqs.à denomina a la Jerusalén terrestre. La Jerusalén a la que se refiere es la ciudad santa cristiana, una ¿Nueva Jerusalén¿ que reemplazaba a aquella que había sido destruida por los pecados de los judíos. El viaje nocturno de Muhammad a este lugar constituye una visión semejante a la que experimentó Ezequiel. Las fuentes de tafsir más tempranas son unánimes en equiparar este (...)
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  12. A. L. Rabi'A. Al-'Adawiyya (2006). QAYSIYYA (95 or 99-185/714 or 717-801) Rabi'a Al-'Adawiyya Was Born in Basra, the City of Date Palm Forests. In Oliver Leaman (ed.), The Biographical Encyclopedia of Islamic Philosophy. Thoemmes Continuum. 2--190.score: 162.0
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  13. Gad Freudenthal (2003). La Quiddité de l'Âme, Traité Populaire Néoplatonisant Faussement Attribué à Al-Farabi: Traduction Annotée Et Commentée. Arabic Sciences and Philosophy 13 (2):173-237.score: 159.0
    The classic Arabic bibliographies ascribe to al-Farabi a treatise entitled Fi mahiyyat al-nafs (“On the Essence of the Soul”), of which no Arabic manuscript is known to exist. There is however a Hebrew text, translated from the Arabic by Zera[hudot]iah ben She'altiel [Hudot]en of Rome in 1284, which is ascribed to al-Farabi in all the manuscripts and which carries the title Ma'amar be-mahut ha-nefesh (“Treatise on the Essence of the Soul”). Since Steinschneider, this text is taken to be the translation (...)
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  14. Shaikh Mohd Saifuddeen, Noor Naemah Abdul Rahman, Noor Munirah Isa & Azizan Baharuddin (2014). Maqasid Al-Shariah as a Complementary Framework to Conventional Bioethics. Science and Engineering Ethics 20 (2):317-327.score: 156.0
    With the rapid advancements made in biotechnology, bioethical discourse has become increasingly important. Bioethics is a multidisciplinary and interdisciplinary field that goes beyond the realm of natural sciences, and has involved fields in the domain of the social sciences. One of the important areas in bioethical discourse is religion. In a country like Malaysia, where Muslims make up the majority of the population, Islam plays a crucial role in providing the essential guidelines on the permissibility and acceptability of biotechnological applications (...)
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  15. Jamil Ibrahim Iskandar (2011). O de Anima de aristóteles E a concepção Das faculdades da Alma no kitáb al-nafs (livro da Alma, de Anima) de Ibn Sina (avicena). Trans/Form/Ação 34 (3):41-49.score: 156.0
    Este artigo apresenta uma comparação conceitual entre a obra De anima, de Aristóteles, e a concepção das faculdades da alma no Kitáb al-Nafs – edição árabe – (Livro da Alma, De anima), de Ibn Sina (Avicena), com o intuito de mostrar similitudes e in#uências de Aristóteles sobre o pensamento de Ibn Sina, nessa temática. Destaca, ainda, como e a época em que o estagirita foi recebido em terras do Islã, indicando o seu primeiro receptor, o &lósofo Al-Kindi, assim como, de (...)
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  16. Saad Al-Harran (2009). A Proposed Strategic Alliance Between the Qatar Foudation and the Al-Jazeera Channel to Face the Challenges of the 21st Century. International Corporate Responsibility Series 4:305-316.score: 150.0
    The paper highlights the importance of a strategic alliance between the Qatar Foundation for Education, Science and Community and the Al-Jazeera International Channel. Secondly, we discuss the global outlook as to how Qatar can position itself on the world map as knowledge-based nation and a land of innovative ideas. Thirdly, we analyse the new role of Islamic finance in social responsibility and why investment in social capital is vitally important in a challenging world. We select four Muslim countries that Qatar (...)
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  17. Luis Molina Martínez (2013). Crónicas del temprano Al-Andalus. A propósito de dos nuevas traducciones. Al-Qantara: Revista de Estudios Árabes 34 (1):187-204.score: 150.0
    Partiendo de las traducciones de las crónicas Iftitah al-Andalus de Ibn al-Qutiyya y Ajbar maymu,a recientemente publicadas por David James, se discuten en profundidad los aspectos historiográficos de ambos textos y la bibliografía sobre el tema.
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  18. Pilar Garrido Clemente (2009). Sobre el Kitab al-garib al-muntaqà min kalam ahl al-tuqà de Ibn jamis de Évora, atribuido a Ibn masarra. Al-Qantara: Revista de Estudios Árabes 30 (2):467-490.score: 150.0
    Recientemente se ha encontrado una copia de la obra al-garib al-muntaqà min kalm ahl al-tuqà, hasta ahora desaparecida. En el manuscrito la autoría del Muntaqà se atribuye a Ibn Masarra. En este artículo se muestra que su más probable autor, según indican las fuentes, es Ibn Jamis al-Yaburi, importante eslabón en la historia del sufismo andalusí. Se analizan además la estructura y el contenido de esta obra ascético-mística que Ibn Jamis transmitió al cadí �Iya? de Ceuta.
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  19. Xavier Ballestín Navarro (2006). Jil'a y monedas: el poder de los Banu Marwan en el Magrib al-Aqsà. Al-Qantara: Revista de Estudios Árabes 27 (2):391 - 415.score: 150.0
    El texto anónimo del 'Kitab mafajir al-barbar' y la guerra contra Hasan b. Qannun se analizan para mostrar la extensión de la autoridad de los Banu Marwan en al-Magrib. Esta se basa en la distribución de presentes de honor - jil'a - y monedas entre los jefes Imazigen y los miembros de la estirpe idrisí.
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  20. Delfina Serrano Ruano (2002). Ibn al-Sid al Batalyawsi (444/1052-521/1127): de los reinos de taifas a la época almorávide a través de la bibliografía de un ulema polifacético. [REVIEW] Al-Qantara: Revista de Estudios Árabes 23 (1):53-92.score: 150.0
    Ibn al-Sid al-Batalyawsi ( Badajoz 444/1052- Valencia 521/1127) es conocido básicamente por su actividad en el camppo de la gramática y la lexicografía, y por sus incursiones en la filosofía. También destacó en la ciencia del hadiz, inte-resándose además por cuestiones jurídicas y teológicas. Su obra se ha conserva-do prácticamente completa. Es valorada positivamente por los biográfos y el interés que ha despertado entre los investigadores modernos ha dado lugar a un buen número de ediciones críticas y estudios. Cuando un (...)
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  21. María Isabel Calero Secall (2001). El Proceso de Ibn Al-Jatib. Apéndice: Roser Nebot (Nicolás), Epístola de Al-Bunnahi a Lisan Al-Din. Al-Qantara: Revista de Estudios Árabes 22 (2):421-462.score: 150.0
    El proceso de Ibn al-Japó ha pasado a la historia debido a la personalidad del incul-pado. La mayoría de las opiniones coinciden en declarar la acusación y el proceso como un simulacro para conseguir su muerte, pues la acusación de alta traición, por las cir-cunstancias que incidieron en el caso, no iba a conseguir el objetivo propuesto. Por esta razón se buscaron otros motivos con que inculparle y que permitieran perseguirlo y con-denarlo en cualquier parte del Islam, por eso estas (...)
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  22. Susana Calvo Capilla (2007). Las primeras mezquitas de al-Andalus a través de las fuentes árabes (92/711-170/785). Al-Qantara: Revista de Estudios Árabes 28 (1):143-179.score: 150.0
    En el artículo se recogen los relatos que las fuentes árabes, sobre todo andalusíes, proporcionan sobre las primeras fundaciones religiosas de al-Andalus. Las tradiciones de la Conquista, en este aspecto, muestran similitudes con el modelo de islamización puesto en práctica previamente en otros ámbitos del Mediterráneo islámico y con la historiografía árabe de los Futuh. Por razones de prestigio religioso y de legitimidad política, los autores insisten en aspectos como la orientación de las primeras mezquitas, atribuyéndolas a Musà o a (...)
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  23. Joseph A. Kechichian (2003). The Just Prince: A Manual of Leadership: Including an Authoritative English Translation of the Sulwan Al-Mutaʻ Fi ʻudwan Al-Atba by Muhammad Ibn Zafar Al-Siqilli (Consolation for the Ruler During the Hostility of Subjects). Saqi.score: 150.0
    The Sulwan al-Muta' is an 800 year-old handbook for statesmen written by a Sicilian Arab who addressed this advice for a "just prince" based on Islamic morality, European realism and a broad-ranging knowledge of different cultures. The work is explicated using straight philosophical discourse as well as the narrative whirl of fables-within-fables so beloved of ancient and mediaeval Oriental literature. This is a work of practical political philosophy that combines penetrating contemporary analysis, the entertainment value of The Thousand and One (...)
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  24. Christian Müller (2011). The Haram Al-Šarīf Collection of Arabic Legal Documents in Jerusalem: A Mamluk Court Archive? Al-Qantara: Revista de Estudios Árabes 32 (2):435-459.score: 150.0
    Este artículo analiza el corpus de 900 documentos del Haram al-�ari-f desde la perspectiva de la conservación de archivos. En su mayoría, estos documentos están relacionados con el juez de Jerusalén �araf al-Di-n ?I-sa- b. Ga-nim y con el periodo en el que se mantuvo en el cargo, entre 793/1391 y 797/1395. La muestra de documentos estudiada, sobre todo inventarios de bienes, pero también documentos relacionados con otras áreas del derecho que pertenecen a la competencia del qa-di-, contradicen la hipótesis (...)
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  25. Bruna Soravia (2004). Ibn Qutayba en al-Andalus: la prèface à l'Adab al-Katib dans le commentaire d'Ibn al Sid al-Batalyawsi. Al-Qantara: Revista de Estudios Árabes 25 (2):539-566.score: 150.0
    El prefacio de Ibn Qutayba a su Adab al-katib ha sido considerado durante siglos como el fragmento más importante de su obra, y ha sido objeto de muchos comentarios, tanto orientales como occidentales. Este artículo trata del comentario que Ibn al-Sid al-Batalyawasi hizo de ese texto de Ibn Qutayba, e intenta mostrar la forma pecualiar en que Ibn al-Sid desarrolla su propia crítica a la polémica tesis de Ibn Qutayba sobre la relación entre ortodoxia, falsafa y kalam. Al mismo tiempo, (...)
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  26. Angela Ballantyne (2008). 'Fair Benefits' Accounts of Exploitation Require a Normative Principle of Fairness: Response to Gbadegesin and Wendler, and Emanuel Et Al. Bioethics 22 (4):239–244.score: 144.0
    In 2004 Emanuel et al. published an influential account of exploitation in international research, which has become known as the 'fair benefits account'. In this paper I argue that the thin definition of fairness presented by Emanuel et al, and subsequently endorsed by Gbadegesin and Wendler, does not provide a notion of fairness that is adequately robust to support a fair benefits account of exploitation. The authors present a procedural notion of fairness – the fair distribution of the benefits of (...)
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  27. Sam Alxatib, Peter Pagin & Uli Sauerland (2013). Acceptable Contradictions: Pragmatics or Semantics? A Reply to Cobreros Et Al. [REVIEW] Journal of Philosophical Logic 42 (4):619-634.score: 144.0
    Naive speakers find some logical contradictions acceptable, specifically borderline contradictions involving vague predicates such as Joe is and isn’t tall. In a recent paper, Cobreros et al. (J Philos Logic, 2012) suggest a pragmatic account of the acceptability of borderline contradictions. We show, however, that the pragmatic account predicts the wrong truth conditions for some examples with disjunction. As a remedy, we propose a semantic analysis instead. The analysis is close to a variant of fuzzy logic, but conjunction and disjunction (...)
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  28. Marwan Rashed (2008). Al-Fārābī's Lost Treatise on Changing Beings and the Possibility of a Demonstration of the Eternity of the World. Arabic Sciences and Philosophy 18 (1):19-58.score: 144.0
    This article proposes a reconstitution of the philosophical tenor of al-Fb al-Mawdayyira). It is shown that this work is not only a response to book VI of John Philoponus' Contra Aristotelem, but that its real issues can only be grasped in the context of the author's metaphysical system. Although, for al-Fbī, genuine demonstrations proceed from the cause to the caused, thus following the order of being, it will be explained how he also admits a strictly physical proof of the simple (...)
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  29. György Gergely & Gergely Csibra (2005). A Few Reasons Why We Don't Share Tomasello Et Al.'S Intuitions About Sharing. Behavioral and Brain Sciences 28 (5):701-702.score: 144.0
    Tomasello et al.'s two prerequisites, we argue, are not sufficient to explain the emergence of Joint Collaboration. An adequate account must include the human-specific capacity to communicate relevant information (that may have initially evolved to ensure efficient cultural learning). This, together with understanding intentional actions, does provide sufficient preconditions for Joint Collaboration without the need to postulate a primary human motive to share others' psychological states.
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  30. Elvira Wakelnig (2009). A New Version of Miskawayh's Book of Triumph : An Alternative Recension of Al-Fawz Al-a Ghar or the Lost Fawz Al-Akbar ? Arabic Sciences and Philosophy 19 (1):83-119.score: 144.0
    Textual evidence preserved in two still unpublished manuscripts strongly suggests that there once existed an alternative version of Miskawayhghar, the Minor Book of Triumph. The article discusses possible explanations for why Miskawayh may have composed two recensions of his Fawz and compares structure and content of the alternative version with the edited standard version. The one passage which is contained in the alternative Fawz only is presented in Arabic with an English translation. Part of this additional material is parallel to (...)
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  31. Josep Corbí (2004). En respuesta al comentario de Carlos Pereda sobre Un lugar para la moral (A Reply to Carlos Pereda's Discussion of Un lugar para la moral). Critica 36 (107):75 - 85.score: 144.0
    Carlos Pereda califica mi concepción de la moral de realismo particularista y objeta a mi defensa tanto del realismo como del particularismo. En mi respuesta trato de mostrar cómo nuestras discrepancias en torno al papel de los principios en la deliberación moral es, excepto en un punto crucial, cuestión de énfasis. No ocurre lo mismo, sin embargo, con mi reivindicación del realismo moral, pues parte de lo que intento mostrar en el libro es que los programas constructivistas de los que (...)
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  32. Kindī (1974). Al-Kindī's Metaphysics: A Translation of Yaʿqub Ibn Isḥāq Al-Kindī's Treatise "On First Philosophy" (Fī Al-Falsafah Al-Ūlā. SUNY Press.score: 144.0
    CHAPTER ONE Al-Kindl and Kind! Studies: A Resume THE NAME OF Abu Yusuf Yacqub ibn Ishaq al-Kindi, "the philosopher of the Arabs", is well known to students ...
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  33. Carmela Baffioni (1998). From Sense Perception to the Vision of God: A Path Towards Knowledge According to the Ihwān Al-Safā'. Arabic Sciences and Philosophy 8 (02):213-.score: 144.0
    The aim of this paper is to identify the position the ru'yat Alln al-afa'. Their concept of knowledge is first clarified. The Ihwan use the terminology of rational knowledge to describe items of faith too. But faith is only an introduction to a greater knowledge. Now: is the supreme knowledge to be considered as speculative and theoretical, or are the awci, the only ones entitled to the vision of God, eventually obliged to rely on a kind of divine or ? (...)
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  34. Tony Lévy (2003). Arabic Algebra in Hebrew Texts (1). An Unpublished Work by Isaac Ben Salomon Al-a[Hudot]Dab (14th Century). Arabic Sciences and Philosophy 13 (2):269-301.score: 144.0
    It has long been considered that Arabic algebra scarcely left any traces in mathematical literature of Hebrew expression. Thanks to the unpublished sources we have discovered, and to an attentive examination of already-known texts, one can no longer subscribe to such a judgement. The evidence we examine in this first article sheds light on the circulation, in erudite Jewish circles, of Arabic algebraic knowledge in Spain, Italy, Provence, and Sicily, between the 12th and the 14th centuries. The Epistle on number (...)
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  35. Dominique Raynaud (2003). Ibn Al-Haytham on Binocular Vision: A Precursor of Physiological Optics. Arabic Sciences and Philosophy 13 (1):79-99.score: 144.0
    The modern physiological optics introduces the notions related to the conditions of fusion of binocular images by the concept of correspondence, due to Christiaan Huygens (1704), and by an experiment attributed to Christoph Scheiner (1619). The conceptualization of this experiment dates, in fact, back to Ptolemy (90-168) and Ibn al-Haytham (d. after 1040). The present paper surveys Ibn al-Haytham's knowledge about the mechanisms of binocular vision. The article subsequently explains why Ibn al-Haytham, a mathematician, but here an experimenter, did not (...)
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  36. Pascal Crozet (2010). De l'Usage Des Transformations Géométriques à la Notion D'Invariant: La Contribution d'Al-Sijzī. Arabic Sciences and Philosophy 20 (1):53-91.score: 144.0
    Between 9th and 11th centuries, the geometrical transformations gave to the mathematicians a method more and more fertile, leading them to modify their modes of apprehension of the geometrical figures. This article aims to highlight al-Sijzs contribution to this change by setting two tasks: first, to precisely understand what al-Sijzī means by transformation (he is one of the first to recognize explicitly a method in their use); and secondly, to give an account of his research on geometrical invariants, obtained by (...)
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  37. Philippe Abgrall (2002). A Contribution by Al-Quhi to Geometrical Analysis. Arabic Sciences and Philosophy 12 (1):53-89.score: 144.0
    The development of geometrical analysis in the 10th century was partly inspired by the reception of the works of Apollonius, which Arab mathematicians translated as early as the preceding century. Al-Quhi contributed to this development by writing several collections of problems dealing with Apollonian themes and solved by the method of analysis; however, it seems that they do not all occupy the same place in his work. The author gives here the edition, translation, and mathematical commentary of a short work, (...)
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  38. Anna Szabolcsi (2013). Quantification and ACD: What is the Evidence From Real-Time Processing Evidence For? A Response to Hackl Et Al. (2012). Journal of Semantics (1):ffs025.score: 144.0
    Hackl et al. (2012) argue that processing evidence specifically supports a theory of Antecedent Contained Deletion (ACD) that involves the threat of type-mismatch and infinite regress, with Quantifier Raising (QR) coming to the rescue. This squib argues that the processing evidence does not specifically support that theory. Very similar predictions can be made by the variable-free, or combinatory, theory that Hackl et al. dismiss, if we add the assumption that ACD is resolved by binding, not by simple anaphora.
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  39. Luis Alejandro Rossi (2013). Hobbes Antimaquiaveliano: La Crítica Al "Necio" En Leviatán Como Crítica a la Concepción Política de El Príncipe. Revista Latinoamericana de Filosofia 39 (1):73-98.score: 144.0
    Se examinan los argumentos expuestos por Thomas Hobbes contra el "necio" en su obra Leviatán relacionándolos con la dicotomía entre repúblicas por institución y repúblicas por adquisición establecida por este mismo autor. Sostenemos que la refutación del escéptico es una crítica a la concepción política desarrollada por Nicolás Maquiavelo en El príncipe e ilustrada por la noción de virtù. Aquellos argumentos revelan los límites normativos que el propio Hobbes impone al realismo usualmente atribuido a su teoría y su noción del (...)
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  40. Silvana Filippi (2012). El alma unida al cuerpo es más semejante a Dios: Reflexiones sobre el rol de la corporeidad en la antropología tomista. Enfoques 24 (2):53-62.score: 144.0
    Contra algunas tesis que han minusvalorado el rol de la corporeidad en vistas al logro de la plenitud humana, Tomás de Aquino afirma decididamente que "el alma unida al cuerpo es más semejante a Dios2 que separada de él. Con sólidas bases bíblicas, el teólogo dominico rechaza la comprensión del cuer..
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  41. Yamina Adouhane (2012). Al-Miklātī, a Twelfth Century Ašʿarite Reader of Averroes. Arabic Sciences and Philosophy 22 (2):155-197.score: 144.0
    The aim of this article is to present a new witness of Averroes' reception in the Muslim world, in the years that immediately followed his death. Indeed Aba al-Mikl (d. 1237) is an Aarite theologian, who was born in Fez. He is the author of a Quintessence of the Intellects in Response to Philosophers on the Science of Principles in which he aims at refuting the Peripatetic philosophers in their own field, using their own weapons. This article will first attempt (...)
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  42. Josep Monserrat-Molas (2013). El Retorn al Polític com a Fonamentació de la Ciutat. Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 11 (11):11-20.score: 144.0
    Després del centre de El polític, dedicat a la justa mesura, el diàleg imposa el «retorn al polític» i ja no se separarà més d’aquesta comesa. Es procedirà, en primer lloc a depurar les arts concausants; després se separaran les diferents menes de servidors de la ciutat, per tal d’arribar a veure que els rivals del polític conformen un conjunt de difícil separació. Caldrà, abans de prosseguir amb la divisió, atendre als tipus de règim polític per veure quin paper hi (...)
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  43. Shaul Shalvi, Ori Eldar & Yoella Bereby-Meyer (2013). Honesty Requires Time—a Reply to Foerster Et Al. (2013). Frontiers in Psychology 4.score: 144.0
    Honesty requires time—a reply to Foerster et al. (2013).
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  44. Marko Ahteensuu & Susanna Lehvävirta (2014). Assisted Migration, Risks and Scientific Uncertainty, and Ethics: A Comment on Albrecht Et Al.'S Review Paper. Journal of Agricultural and Environmental Ethics 27 (3):471-477.score: 144.0
    In response to Albrecht et al.’s (J Agric Environ Ethics 26(4):827–845, 2013) discussion on the ethics of assisted migration, we emphasize the issues of risk and scientific uncertainty as an inextricable part of a comprehensive ethical evaluation. Insisting on a separation of risk and ethical considerations, although arguably common in many policy contexts, is at best misguided and at worst damaging.
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  45. José Ignacio Galparsoro Ruiz (2007). Implicaciones filosóficas de algunos recientes descubrimientos en torno al origen y a la naturaleza del lenguaje. Revista de Filosofia 32:63-83.score: 144.0
    Frente a Descartes, y de acuerdo con autores como Nietzsche, Darwin o Chomsky, Pinker sostiene que el lenguaje es un instinto más de la naturaleza humana. Pero se separa de Chomsky al afirmar que el lenguaje es también el resultado del mecanismo de la selección natural. Recientes descubrimientos parecen respaldar la tesis de Pinker, en la medida en que se ha podido establecer una vinculación entre el gen FOXP2 y el lenguaje. La filosofía debería tomar buena nota de estos esultados, (...)
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  46. Jorge Vergara Estévez (2002). La contribución de Hinkelammert a la crítica latinoamericana al neoliberalismo. Polis 2.score: 144.0
    Este ensayo busca mostrar la relevancia teórica, política y ética de la contribución realizada por Franz Hinkelammert a la crítica a la teoría neoliberal. Para ello, parte recorriendo algunos aspectos de la situación intelectual de los ochenta cuando el neoliberalismo fue introducido en América Latina, a continuación ofrece una caracterización general de la crítica latinoamericana al neoliberalismo, y finalmente expone algunos de los temas centrales de la contribución de Hinkelammert a dicha crítica, destacando que el centro de su refutación al (...)
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  47. Mirta Voldman (2010). La significación del espacio como construcción subjetiva y como subjetivadora y su aplicación al aula escolar y a la escuela. Astrolabio: Revista Internacional de Filosofía 3.score: 144.0
    La significación del espacio como construcción subjetiva y como subjetivadora y su aplicación al aula escolar y a la escuela.
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  48. Elisabetta Cattanei (2012). ¿ Es justo acusar de homicidio al propio padre por haber dejado morir a un dependiente? Reflexiones sobre los “derechos humanos” en el pensamiento de Platón. Areté. Revista de Filosofía 15 (1):63-81.score: 144.0
    A partir de un caso presentado en el Eutifrón (2a-5d), se analiza la contraposición, latente ya en la época de Platón, entre, de un lado, un orden de justicia ideal y universal, válido para todo hombre en cuanto hombre, y, de otro lado, las leyes positivas propias de una determinada comunidad o las acciones particulares de sus miembros. Esta contraposición es concebida en una perspectiva que se orienta tanto al futuro como al pasado: en el primer caso, se reconoce en (...)
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  49. H. Cuchumbé (2010). La crítica de Taylor al liberalismo procedimental Y a la racionalidad práctica moderna. Ideas Y Valores 59 (143):33-49.score: 144.0
    En el presente artículo se estudia la crítica que Charles Taylor ha formulado al modelo del liberalismo procedimental y a la concepción de racionalidad práctica moderna. El punto de partida es que la crítica de Taylor se sustenta en los aportes de la tradición filosófica sustantiva, la cual posibili..
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  50. Thomas J. Faulkenberry (2013). The Conceptual/Procedural Distinction Belongs to Strategies, Not Tasks: A Comment on Gabriel Et Al. (2013). Frontiers in Psychology 4.score: 144.0
    The conceptual/procedural distinction belongs to strategies, not tasks: A comment on Gabriel et al. (2013).
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