Search results for 'Ana Miranda-Vilela' (try it on Scholar)

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  1.  12
    Chair Susan Perez Castillo, Ana Luisa Liberato & Vieira Vilela (1996). Représentations de la Femme Étrangère de la Génération 70: L'érotisme Sage de Ramalho. The European Legacy 1 (3):894-899.
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  2.  19
    Flávia Moreira Oliveira, Adriana Amaral do Espírito Santo, Marcela Peralva Aguiar & Ana Maria Jacó Vilela (2010). Psicologia e presença feminina nos discursos médico e católico na primeira metade do século XX. Aletheia 31:184-198.
    Este artigo pretende analisar as interfaces da produção científica feminina no início do século XX com a constituição do espaço psi no Brasil, utilizando para tanto um artigo do periódico católico "A Ordem" e uma tese da Faculdade de Medicina do Rio de Janeiro. Para sermos mais precisos, nosso recor..
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  3. Ana Miranda, Carla Colomer, Jessica Mercader, M. Inmaculada Fernández & M. Jesús Presentación (2015). Performance-Based Tests Versus Behavioral Ratings in the Assessment of Executive Functioning in Preschoolers: Associations with ADHD Symptoms and Reading Achievement. Frontiers in Psychology 6.
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  4.  10
    Glenda Braña, Ana Miranda-Vilela & Cesar Grisolia (2012). A Study of How Experts and Non-Experts Make Decisions on Releasing Genetically Modified Plants. Journal of Agricultural and Environmental Ethics 25 (5):675-685.
    Abstract The introduction of genetically modified plants into the environment has been marked by different positions, either in favor of or against their release. However, the problem goes well beyond such contradictory positions; it is necessary to take into account the legislation, ethics, biosafety, and the environment in the considerations related to the release of genetically modified organisms (GMOs). To this end, the Brazilian Committee of Biosafety (CTNBio), a consultative and deliberative multidisciplinary collegiate, provides technical and advisory support to the (...)
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  5.  9
    Glenda Morais Rocha Braña, Ana Luisa Miranda-Vilela & Cesar Koppe Grisolia (2012). A Study of How Experts and Non-Experts Make Decisions on Releasing Genetically Modified Plants. Journal of Agricultural and Environmental Ethics 25 (5):675-685.
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  6.  1
    Leonel Miranda (2010). "Ascensiones in Corde": Interpretación Bíblica y/o Anábasis Plotiniana: Estudio Sobre El Progreso Espiritual En Agustín de Hipona. Gregorian and Biblical Press.
    Ascensiones in corde. Agostino d'Ippona. Studio di Miranda Leonel.
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  7.  8
    Luis de Miranda (2013). Is A New Life Possible? Deleuze and the Lines. Deleuze Studies 7 (1):106-152.
    In his dialogues with Claire Parnet, Deleuze asserts that: ‘Whether we are individuals or groups, we are made of lines’ (Deleuze and Parnet 2007: 124). In A Thousand Plateaus (with Guattari), Deleuze calls these kinds of ‘lifelines’ or ‘lines of flesh’: break line (or segmental line, or molar line), crack line (or molecular line) and rupture line (also called line of flight) (Deleuze and Guattari 2004a: 22). We will explain the difference between these three lines and how they are related (...)
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  8.  47
    Fernández-Coronado González Ana (2004). Religión y derecho en la España de la primera década del tercer milenio. 'Ilu. Revista de Ciencias de Las Religiones 3:41-50.
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  9.  45
    Fernández-Coronado González Ana (2004). La influencia de la religión en la configuración del Derecho de la Unión Europea. 'Ilu. Revista de Ciencias de Las Religiones 7:25-40.
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  10.  5
    Brett M. Marroquín, Monique Fontes, Alex Scilletta & Regina Miranda (2010). Ruminative Subtypes and Coping Responses: Active and Passive Pathways to Depressive Symptoms. Cognition and Emotion 24 (8):1446-1455.
  11.  26
    Daniel Castro Aniyar & Oleski Miranda (2006). Ciencias Sociales y Literatura Latinoamericana: Del Rigor Científico Que Aprendimos a Una Teoría de Las Emociones. Cinta de Moebio 25.
    Latin American rigorous thought has consisted of a reconstruction of western rigorous thought. This inflexion is not only limited to literary practice, it also, and most importantly, reaches all sciences, and here visibly touches the social sciences. As such, the relation between literature and t..
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  12. Ricardo Ulises Miranda (2013). Aproximación a una Historia de la Universidad Nacional de San Luis. Kairos: Revista de Temas Sociales 31:6-3.
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  13.  20
    Rafael Miranda (2012). Rigidez de jure y de facto en los términos generales para clases naturales. Areté. Revista de Filosofía 24 (1):57-90.
    “ De jure and De facto Rigidity in the General Terms for Natural Kinds”. This paper will argue that one of rigidity’s central problems in general terms for natural kinds, is consequence of not distinguishing between de jure rigid terms and de facto rigid terms on these cases. The paper claims that necessary identity sentences defended by Kripke in Naming and Necessity consider the term’s occurrence to designate a same kind (kinds which share the transworld relation of being one same (...)
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  14.  18
    A. Rangel-Merino, J. L. López-Bonilla & R. Linares Y. Miranda (2005). Optimization Method Based on Genetic Algorithms. Apeiron 12 (4):393-406.
  15.  17
    António Tomas Ana & Patrício Batsîkama (2008). Etonian Jusphilosophy. Proceedings of the Xxii World Congress of Philosophy 28:13-28.
    The term etonism is from «Etona» that means flag, marks, evidence, and reason in Kikôngo. The variants in Umbûndu: etonolo or etonuilo means, allegations, reasons, indulgence (tolerance). The Nyaneka form is etŏnya: 1) reasons, 2) allegations, 3) indulgence and 5) the justice and the tolerance. Etona is Angolan artist (sculptor/painter). In his sculpture they are morphologically evidenced three treatments in the surface of the matter, namely 1) flat treatment; 2) rude treatment and finally 3) accidental treatment. Each one is a (...)
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  16.  11
    Margarida Miranda (2011). A" Ratio Studiorum" Eo Desenvolvimento de Uma Cultura Escolar Na Europa Moderna. Humanitas 63:473-490.
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  17.  15
    António Tomas Ana & Patrício Batsîkama (2008). Etonism, Philosophy of Tolerant Reason. Proceedings of the Xxii World Congress of Philosophy 28:29-44.
    The term etonism reflects the Angolan ancestral philosophy… Etona in Kikôngo, etonolo or etonuilo in Umbûndu: allegations, reasons, indulgence (tolerance). In Nyaneka form is etŏnya. These significances constitute the essence of the etonism: 1) reasons, 2) allegations, 3) indulgence, 4) evidence that generates the justice and the tolerance. «Who is correct tolerates who is wrong». Also, Etonism identifies 1) racism, 2) tribalism and 3) discrimination as a serious sequel of neo-colonialism, and calls the attention of the Angolan people, using roots (...)
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  18.  34
    Cristina Coppola, Giangiacomo Gerla & Annamaria Miranda (2010). Point-Free Foundation of Geometry and Multivalued Logic. Notre Dame Journal of Formal Logic 51 (3):383-405.
    Whitehead, in two basic books, considers two different approaches to point-free geometry: the inclusion-based approach , whose primitive notions are regions and inclusion relation between regions, and the connection-based approach , where the connection relation is considered instead of the inclusion. We show that the latter cannot be reduced to the first one, although this can be done in the framework of multivalued logics.
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  19.  13
    Deborah A. Miranda (2010). " Saying the Padre Had Grabbed Her": Rape is the Weapon, Story is the Cure. Intertexts 14 (2):93-112.
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  20.  6
    Luis Angel Pérez Miranda (1994). Explanation. Theoria 9 (2):226-228.
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  21. Eugenia Vilela (2012). Do testemunho. Princípios: Revista de Filosofia 19 (31):141-179.
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  22.  10
    Americo Miranda (2008). Il discorso in Giustino e nella Seconda sofistica. Augustinianum 48 (1):15-31.
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  23.  10
    Luis Villavicencio Miranda (2012). Respuesta Al Comentario de Christian Steve Ramos. "Villavicencio, Luis. 'El Constructivismo Kantiano Según Rawls Como Fundamento de Los Derechos Humanos'", Ideas y Valores LX/147 (2011): 280-282. [REVIEW] Ideas Y Valores 61 (150):309-313.
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  24.  13
    Marcelo Pelizzoli & Erliane Miranda (2008). Melhorado geneticamente, patenteado e ameaçado: cuidado de si e dignidade humana em tempos biotecnológicos. Veritas: Revista de Filosofia da PUCRS 53 (2):73-89.
    Trata-se de uma reflexão sobre as ameaças aos direitos humanos, sobretudo à dignidade e à liberdade, e à essência humana geradas pelo avanço da biotecnologia. O foco de alerta e resgate da noção de cuidado de si perpassa a perspectiva de futuro de M. Foucault e usa como complemento e desfecho a noção de responsabilidade de H. Jonas para a manutenção da vida e para a realização do sentido do humano e das novas gerações – papel ético por excelência. O (...)
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  25. Dionisio M. Miranda (1987). Pagkamakatao: Reflections on the Theological Virtues in the Philippine Context. Divine Word Publications.
     
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  26.  7
    Francisco Guerrero Miranda (2010). Maurice Blanchot:Pensar a comunidade. Philósophos - Revista de Filosofia 3 (1):3-10.
    O artículo constitui uma tentativa de reconstrução da noção de comunidade a partir da literatura na obra de Maurice Blanchot.A comunidade apresenta-se como uma forma original e inovadora de relação social.
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  27.  5
    Julio de Santa Ana (2012). Cincuenta años después (Fifty years later) - DOI: 10.5752/P.2175-5841.2011v9n24p1246. Horizonte 9 (24):1246-1256.
    Resumen El artículo sitúa su reflexión en el tema del ecumenismo, relacionándolo con las propuestas de aggiornamento expresadas por el Vaticano II. Hace también alusión al ámbito de las mudanzas en el seno del protestantismo, de las Iglesias ortodoxas e incluso del cristianismo romano. Además alude a los grandes nombres que trazaron la reflexión teológica en el período de crisis que antecedió al evento –hablamos de aspectos que acabaron incidiendo en los debates conciliares. Siguiendo a Gutiérrez, el artículo destaca tres (...)
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  28.  8
    Nydia Lara Zavala & Andrea Miranda (2001). Newton, Einstein y la Noción de Tiempo Absoluto. Signos Filosóficos 5:65-81.
    In this work we want tosustain two intimately related thesis. The first one sustains that the theory ofthe relativity of Einstein doesn’t refute Newton’s notion of absolute time. Thesecond one sustain that the Newtonian mechanics and the theory of the rela-tivity are not rival theories, but rather e..
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  29.  5
    Margarida M. Miranda (2010). O Humanismo No Colégio de Sao Paulo (Séc. XVI) E a Tradiçao Humanística Europeia. Humanitas 62:243-264.
  30.  5
    Armelle Auris, Guillemette Bonvoisin, Maurice Matieu, Julio Le Parc, Etienne Tassin, Michel Tort, Jean-Louis Pradel, Paul Henry, Joël Stein & Hector Miranda (forthcoming). L'atelier de Julio Le Parc: Peut-être le mieux est-ce de dispamître de l'histoire actuelle de l'art. Rue Descartes.
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  31.  13
    E. N. Miranda (1997). How Good Are Formal Neurons for Modelling Real Ones? Acta Biotheoretica 45 (2):171-179.
    A formal neuron has been studied mathematically. The spiking behaviour of a single neuron has been considered and the influence of the other neurons has been replaced by an average activity level. Four different kinds of spiking behaviour are predicted by the model: B (bursts), C (continuous), P (periodic) and S (silent) neurons and several real neurons can be classified within these four categories. Some properties of the spiking neuron are calculated: 1) the time between spikes, 2) the spike train (...)
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  32.  6
    Rafael Gómez Miranda (2009). Cinco puntos clave del pensamiento de Unamuno. Horizonte 4 (7):51-75.
    El pensamiento de Unamuno es complejo y problemático. Realizar una lectura de los escritos de este autor, sin tomar previamente en consideración ciertos aspectos, puede resultar estéril y contradictoria. Examinando, a través de textos del propio autor, cómo concibe la “razón”, el “lenguaje”, la “filosofía” y la “realidad”, junto a la descripción de ciertos rasgos de su “personalidad”, queremos mostrar el talante verdaderamente filosófico de Unamuno, tantas veces puesto en cuestión. El presente artículo tiene como objeto exponer algunos puntos clave (...)
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  33.  11
    Matteo Gaeta, Juergen Jaehnert, Kleopatra Konstanteli, Sergio Miranda, Pierluigi Ritrovato & Theodora Varvarigou (2009). Federated Identity Management in Mobile Dynamic Virtual Organizations. Identity in the Information Society 2 (2):115-136.
    Over the past few years, the Virtual Organization (VO) paradigm has been emerging as an ideal solution to support collaboration among globally distributed entities (individuals and/or organizations). However, due to rapid technological and societal changes, there has also been an astonishing growth in technologies and services for mobile users. This has opened up new collaborative scenarios where the same participant can access the VO from different locations and mobility becomes a key issue for users and services. The nomadicity and mobility (...)
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  34.  9
    Aïda B. Paalman-de Miranda (1990). Note on a Paper of D. P. Ellerman. Erkenntnis 33 (3):397 - 398.
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  35.  4
    Marcos Venício de Oliveira Miranda (2012). A igreja no período antigo. O catecumenato na evangelização. Revista de Teologia (Reveleteo). Issn 2177-952x 6 (10):p. 70-74.
    O objetivo deste artigo é compreender como a Igreja evangelizou no Período Antigo. Jesus Cristo reuniu um grupo de homens e os instruiu na Fé revelando a presença do Reino de Deus. O Cristianismo nasceu dentro do Judaísmo. Inicialmente contém características dos rituais judaicos que ao longo do tempo vão se adequando e se transformando em ritos mais aprofundados. O método eficaz da evangelização usado pelos Apóstolos era o mesmo ensinado pelo Mestre. O Catecumenato sempre exerceu papel preponderante na Evangelização. (...)
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  36. Manuel Guedes Miranda (1987). Filosofia-Ontologia e metafísica em Delfim Santos. Revista Portuguesa de Filosofia 43 (3):337-356.
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  37.  6
    Evelina Ortezay Miranda (1974). Introduction to Educational Foundations. Educational Theory 24 (3):230-246.
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  38.  2
    Evelina Orteza Y. Miranda (1971). On Metaphysics and Lucas. Educational Theory 21 (4):459-466.
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  39.  1
    Margarida M. Miranda (2012). A retórica, chave de leitura do teatro jesuítico. Humanitas 64:115-126.
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  40.  1
    Maria Geralda de Miranda (2013). Baptism of Clay or Yaka, a Polyphonic Novel. Bakhtiniana 8 (1):120 - 139.
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  41. M. Larrazabal & P. Miranda (eds.) (2002). Twelve Varieties of Subjectivity: Dividing in Hopes of Conquest. Kluwer.
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  42. Antonello Miranda & Alan Watson (eds.) (2004). Diritto E Tradizione: Circolazione, Decodificazione E Presistenza Delle Norme Giuridiche: Studi in Onore di Alan Watson Per la Laurea Honoris Causa in Scienze Politiche E Delle Relazioni Internazionali. Ila Palma.
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  43. Dionisio M. Miranda (1989). Loob--The Filipino Within: A Preliminary Investigation Into a Pre-Theological Moral Anthropology. Divine Word Publications.
     
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  44. Orteza Y. Miranda & M. Evelina (1999). Philosophy of Education: A Collection of Essays. Published & Distributed by Rex Book Store.
     
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  45. Dionisio M. Miranda (1994). Pagkamakabuhay: On the Side of Life: Prolegomena for Bioethics From a Filipino-Christian Perspective. Logos Publications.
     
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  46.  29
    Orteza Y. Miranda & M. Evelina (1999). Readings in Philosophy of Education. Published and Distributed by Rex Book Store.
    THE PLACE OF ANALYTIC PHILOSOPHY OF EDUCATION IN THE EDUCATION AND TRAINING OF SCHOOL TEACHERS That the question of the place of philosophy of education in ...
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  47. Margarida M. Miranda (2006). Teatralidade e linguagem cénica no teatro jesuítico em Portugal. Humanitas 58:391-410.
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  48. Rita Alves Miranda (2013). Uma proposta didática a partir de Bertolt Brecht. Filosofia E Educação 5 (1):275-291.
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  49. Margarida M. Miranda (1996). Uma ''Paidea'' Humanística: A Improtancia Dos Estudos Literários Na Pedagogia Jesuística Do Sèc. XVI. Humanitas 48:223-256.
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  50. Carmen Vilela (2012). Emmanuil Roídis, un clásico griego del siglo XIX. Humanitas 64:219-238.
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