Search results for 'Andrew S. Nam' (try it on Scholar)

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  1.  8
    Andrew S. Nam (2007). Vincent Brümmer: Atonement, Christology and the Trinity. Faith and Philosophy 24 (3):357-360.
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  2.  0
    Andrew S. Nam (2007). Vincent Brümmer: Atonement, Christology and the Trinity: Making Sense of Christian Doctrine. Faith and Philosophy 24 (3):357-360.
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  3.  6
    Myeong-jin Nam (2008). A Study on Dongyi (東夷) Culture′s Origin of Yi (易) Philosophy. Proceedings of the Xxii World Congress of Philosophy 36:133-135.
    The oriental culture has generally been known to bloom in China in regional framework, and established the form of a country in ancient times, and continuously develop as Yu (虞) / Xia (夏) / Yin (殷) [Shang=商] / Zhou (周) in periodical framework. There are several documents to discover the origin along with archaeological and cultural configuration related to prehistory tales or the history of tribal settlement in ancient times. Unfortunately, however, there were few outputs that unveiled the original source (...)
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  4.  87
    Roger S. Nam (forthcoming). Book Review: Tight Fists or Open Hands: Wealth and Poverty in Old Testament Law. [REVIEW] Interpretation 65 (2):204-205.
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  5.  71
    S. Fujita, D. Nguyen, E. S. Nam, Phonon-Exchange Attraction, Type I. I. Superconductivity, Wave Cooper & Infinite Well (1999). List of Contents: Volume 11, Number 5, October 1998. Foundations of Physics 29 (1).
  6.  2
    Andrew Nam (2008). Rethinking the Ontological Argument. Faith and Philosophy 25 (4):461-464.
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  7.  30
    James G. Hart (1998). Genesis, Instinct, and Reconstruction: Nam-in Lee's Edmund Husserl's Phänomenologie der Instincte. [REVIEW] Husserl Studies 15 (2):101-123.
    Nam-In Lee’s impressive study of “instinct” in Husserl1 gives a new sense to Husserl’s self-description of his work as a preoccupation with beginnings (see p. x) because it seeks not only to integrate the theme of instinct systematically into Husserl’s transcendental phenomenology but to demonstrate that it has a fundamental position. I believe the author has successfully demonstrated his contention that other students of Husserl who have treated the theme of instinct as a marginal consideration failed to see that Husserl’s (...)
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  8.  6
    Thurman Willison (2013). Nature's Primal Self: Peirce, Jaspers, and Corrington by Nam T. Nguyen (Review). American Journal of Theology and Philosophy 34 (1):65-69.
    Robert Corrington's ever-emerging theory of ecstatic naturalism is dense with possibilities for secondary studies. The task of attending to the rich theoretical territory of Corrington's philosophical world is in itself deserving of many monograph-length treatments. Nam T. Nguyen's Natures Primal Self not only takes on this task but also triples the workload by attempting to compare and contrast Corrington's ideas with the philosophies of Charles Peirce and Karl Jaspers, who are notably difficult to penetrate in their own right and conspicuously (...)
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  9. Jeesoo Nam (2015). Biomedical Enhancements as Justice. Bioethics 29 (2):126-132.
    Biomedical enhancements, the applications of medical technology to make better those who are neither ill nor deficient, have made great strides in the past few decades. Using Amartya Sen's capability approach as my framework, I argue in this article that far from being simply permissible, we have a prima facie moral obligation to use these new developments for the end goal of promoting social justice. In terms of both range and magnitude, the use of biomedical enhancements will mark a radical (...)
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  10.  16
    Daejoong Kim & Yoonjae Nam (2012). Corporate Relations with Environmental Organizations Represented by Hyperlinks on the Fortune Global 500 Companies' Websites. Journal of Business Ethics 105 (4):475-487.
    This study investigates corporate relationships with environmental organizations by examining hyperlinks in the corporate environmental responsibility (CER) sections of the Fortune 2008 Global 500 corporate websites. It is assumed that hyperlinked organizations either represent their current inter-organizational relationship or create symbolic relationships among organizations. Results show that Asian companies have fewer hyperlink relations with other organizations compared with those in North America and Western Europe. Network analysis also confirms that U.S. companies are explicitly connected with stakeholders for CER practices, and (...)
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  11.  2
    Stewart N. Blumenfeld (1964). U. S. Activities in Viet Nam. BioScience 14 (11):68-68.
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  12.  4
    J. Grethlein (2006). Nam Quid Ea Memorem : The Dialectical Relation of Res Gestae and Memoria Rerum Gestarum in Sallust's Bellum Jugurthinum. Classical Quarterly 56 (01):135-.
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  13. Khorkhe Luis Borkhes (2004). Perevody. Shchetnikov A. (Perevod s Ispanskogo): Stikhotvorenii͡a V Proze / Sesar Valʹekho (1892-1938) ; Zhar Buėnos-Aĭres (1923) ; Delatelʹ (1960); Pokhvala Teni (1969); Variat͡sii; To, Chto Nam Prinadlezhit. [REVIEW] In A. V. T͡Syb (ed.), Aukt͡sion: Literaturno-Filosofskiĭ Sbornik. Izd-Vo S.-Peterburgskogo Universiteta
     
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  14.  13
    Soon-Ja Yang (2012). Song, Hongbing 宋洪兵, New Studies of Han Feizi's Political Thought 韓非子政治思想再硏究. [REVIEW] Dao: A Journal of Comparative Philosophy 11 (263):266.
    Song, Hongbing 宋洪兵, New Studies of han Feizi’s Political Thought 韓非子政治思想再硏究 Content Type Journal Article Pages 1-4 DOI 10.1007/s11712-012-9265-2 Authors Soon-ja Yang, Inha University, 253 Yonghyeon 4-dong, Nam-gu, Incheon, South Korea 402-751 Journal Dao Online ISSN 1569-7274 Print ISSN 1540-3009.
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  15.  23
    Marco Panza (2008). The Role of Algebraic Inferences in Na'īm Ibn Mūsā's Collection of Geometrical Propositions. Arabic Sciences and Philosophy 18 (2):165-191.
    Nam ibn M recently edited and translated in French by Roshdi Rashed and Christian Houzel bit ibn Qurras treatise is its large use of a form of inferences that can be said in a sense that will be explained. They occur both in proofs of theorems and in solutions of problems. In the latter case, they enter different sorts of problematic analyses that are mainly used to reduce the geometrical problems they are concerned with to al-Khw’s equations.
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  16.  16
    Jaroslav Peregrin, Ivan Blecha: Fenomenologie a Kultura Slepé Skvrny, Triton, Praha, 2002, 119 S.
    Ve své knížce Fenomenologie a kultura slepé skvrny předkládá Ivan Blecha tři eseje, jejichž společným jmenovatelem je konfrontace různých aspektů postmodernistické filosofie s filosofií fenomenologickou. Proti obratu k jazyku a z něj často vyvozovaného pluralismu nebo dokonce relativismu staví Blecha tezi, že svět, ve kterém člověk žije, je determinován způsobem, kterým v kadlubu své intencionální mysli konstituuje věci ze svého bezprostředního prožívání, a že tudíž tento svět není v žádném podstatném slova smyslu ani tvarován jazykem, ani otevřen žádným velkým pluralistickým (...)
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  17.  4
    Sheba DMani (2011). The Grotesque Female in Malaysian Poems: Shaping the Migrant's Psyche. [REVIEW] Journal of Medical Humanities 32 (4):305-313.
    The works of Malaysian poet, Wong Phui Nam’s Against the Wilderness (vii) China bride and Variations on a Birthday Theme (iv) Kali , illustrate a bride and a mother in terrifying images. Wong’s stylistic form of representing the female body through startling images of inversion and degradation evoke feelings of unease. The suspension between the known and the unknown causes a bewildering reality verging on madness. Interpreted through the lens of the carnivalesque, specifically, the grotesque body, festive language and parody, (...)
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  18.  5
    Alejandro A. Vallega (2013). Paul Klee's Originary Painting. Research in Phenomenology 43 (3):462-474.
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  19.  7
    Nam-In Lee (2009). Husserl의 현상학과 Schutz의 현상학적 사회학(Husserl's Phenomenology and Schutz's Phenomenological Sociology). Schutzian Research 1:129-147.
    This paper aims to clarify the influence of Husserl’s phenomenology upon Schutz’s phenomenological sociology. In developing his phenomenologicalsociology, even though Schutz was deeply influenced by Weber, he considers that the interpretative sociology developed by the latter has some difficulties. It is Husserl’s phenomenology that enabled him to overcome the difficulties of Weber’s interpretative sociology and to found a phenomenological sociology as an interpretative sociology in a true sense. In section 1, I will deal with the significance and difficulties of Weber’s (...)
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  20.  4
    Bang Nguyen Pham, Wayne Hall, Peter S. Hill & Chalapati Rao, Analysis of Socio-Political and Health Practices Influencing Sex Ratio at Birth in Viet Nam.
    Viet Nam has experienced rapid social change over the last decade, with a remarkable decline in fertility to just below replacement level. The combination of fertility decline, son preference, antenatal sex determination using ultrasound and sex selective abortion are key factors driving increased sex ratios at birth in favour of boys in some Asian countries. Whether or not this is taking place in Viet Nam as well is the subject of heightened debate. In this paper, we analyse the nature and (...)
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  21. Nam-in Lee (2009). Transcendent Occurrence and Body Happens - the Occurrence of Husserl and Heidegger's Phenomenological Interpretation of Phenomenology. Philosophy and Culture 36 (4):31-49.
    In this article, the author attempts to explain, the occurrence of Husserl and Heidegger's phenomenological interpretation of phenomenology there is a fundamental similarity. I have taken the approach is to analyze the phenomenology of Husserl and Heidegger's interpretation of the occurrence of the phenomenon of learning among the "place" concept. The author describes the place as a transcendental phenomenology of Husserl's main themes occur, and occur as the body phenomenology of Heidegger's interpretation of the main issues between the two fundamentally (...)
     
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  22.  1
    Nam T. Nguyen (2011). Nature's Primal Self: Peirce, Jaspers, and Corrington. Lexington Books.
    The underlying theme of this book is the analysis of Corrington’s ecstatic naturalism as a breakthrough movement that combines the fields of semiotics, theology, depth psychology, and philosophy in a new metaphysics of nature. Ecstatic naturalism provides a viable alternative to Peirce’s semiotic conception of the self and to Jaspers’ existential elucidation of Existenz.
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  23.  30
    Nam-In Lee (2002). Static-Phenomenological and Genetic-Phenomenological Concept of Primordiality in Husserl's Fifth Cartesian Meditation. Husserl Studies 18 (3):165-183.
  24.  47
    Nam-In Lee (2009). Husserl's Phenomenology and Schutz's Phenomenological Sociology. Schutzian Research. A Yearbook of Worldly Phenomenology and Qualitative Social Science 1:129-147.
  25.  4
    Ross S. Kilpatrick (1998). Nam Unguentum Dabo: Catullus 13 and Servius' Note on Phaon (Aeneid 3.279)1. Classical Quarterly 48 (01):303-.
    Catullus' cunning dinner invitation to Fabullus continues to generate a rich variety of interpretations of its memorable central image, the promised gift of a certain unguentum Veneris . Three Latomus articles, by Littman, Hallett, and Case, have explored possible origins of and uses for that mysterious substance, suggesting, for example, that it might even contain female secretions with powerful aphrodisiac properties, or some other unmentionable sexual lubricant.
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  26.  2
    P. G. McC Brown (1972). Two Passages in Juvenal's Eighth Satire. Classical Quarterly 22 (02):374-.
    The words I wish to delete in 48-9 spoil a ‘tricolon crescendo’ whose three members are clearly marked and whose verbs are perhaps deliberately varied in person and tense . The parataxis by means of hic is awkward, and the words seem to be a versified gloss. The Scholiast says : id est: to nobilis tantum et imperitus. nam de plebe, id est de humili familia, eloquentes exeunt, qui nobilium imperitorum causas defendunt; but that could be a paraphrase based on (...)
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  27.  0
    Maciej Bazela (2004). Życie wysokiej jakości, czyli po co nam bioetyka? Archeus 5:5-13.
    Taking the idea of the quality of life as the point of departure, the article shows that the bioethical reflection is of great resonance for the present time. Then, it is marked that bioethics finds itself in a situation of a profound conflict between two dominant models of thought and conduct: the sanctity-of-life-ethics and the quality-of-life-ethics. To choose one of them is an important issue, for it basically means to select a framework of moral values and ethical guidelines according to (...)
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  28.  60
    Nam‐Hwa Kang & Carolyn S. Wallace (2005). Secondary Science Teachers' Use of Laboratory Activities: Linking Epistemological Beliefs, Goals, and Practices. Science Education 89 (1):140-165.
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  29.  13
    Phillip L. Thompson (2010). Economically Sustainable Safe Drinking Water Systems for the Developing World. Business and Society Review 115 (4):477-493.
    ABSTRACTAn estimated 1.5 million people died in 2007 from waterborne illness. While this number is unacceptably high, it represents a 16 percent improvement over the previous three years. This paper discusses the challenges and solutions to delivering clean water in the developing world. It then discusses safe water projects for a children's dormitory in Mae Nam Khun, Thailand, and for a community in Chirundu, Zambia. Both projects were designed and implemented by the Seattle University student chapter of Engineers Without Borders (...)
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  30.  31
    Seung-Ju Lee (2008). Philosophical Community of Inquiry as a New Approach to Moral Education in Korea. Proceedings of the Xxii World Congress of Philosophy 37:181-188.
    The current moral education is focused on character building of Lickona. Several papers and books pointed out that his thesis has some drawbacks. As a teacher in charge of moral education in class, I have also found out them without effort. For these reasons, I simply pointed out disadvantages of Lickona’s thesis on this paper, then studied how to apply philosophical community of inquiry (PCOI) as the new model of moral education for Korean middle school classes (Now I teach students (...)
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  31.  11
    Helen Hattab (2011). Suárez and Descartes. Studia Neoaristotelica 8 (2):143-162.
    In hac dissertatione primo ostendo Cartesii “argumentum a priori” contra formas substantiales proprie intelligendum esse ex definitione formae substantialis, quam F. Suarez proposuit, et ex ipsius argumentis a priori pro ea. Hoc quidem argumentum Cartesianum non nisi polemicam vim habere videtur, nam Cartesius potius ex superioritate explanationum mechanicarum a se percepta formas substantiales impugnavit. Tamen ipsum factum, Cartesium scil. in doctrinamSuarezianam de forma substantiali incurrisse, doctrinae Suarezianae auctoritatem et famam contestatur. Aliis verbis, Descartes sane demonstrationem, qua Suarezii argumenta ad absurdum (...)
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  32.  32
    Jaroslav Peregrin, Holistické Pojetí Jazyka.
    Zdá se, že není nic přirozenějšího, než se spolu s Russellem domnívat, že „máme-li smysluplně hovořit a ne pouze vydávat zvuky, musíme slovům, která užíváme, dávat nějaký význam; a významem, který svým slovům dáváme, musí být něco, s čím jsme přišli do styku“. Naše slova přece musí, aby byla skutečně smysluplná, něco představovat! Od toho se odvíjí běžná poučka, která nám říká, že slova jazyka jsou symboly, to jest (podle Encyklopedie Britannica), „prvky komunikace, které mají představovat osobu, předmět, skupinu, proces (...)
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  33.  4
    Michal Chabada (2004). Rozumová intuícia podl'a Jána Dunsa Scota – základné prístupy. Studia Neoaristotelica 1 (1/2):85-100.
    Intellectiva intuitio secundum Scotum: elementa doctrinaeProblema cognitionis individui qua talis, scil. quoad eius individualitatem („principii individuationis“) ad multas disceptationes ansam praebuit. In lumine revelationis Christianae quidem quaestio haec immo vehementius urget, nam fides Christiana primo singularia et individualia (et ideo contingentia) ante oculos ponit, universalia vero mere secundarie respicit. Ioannes Duns Scotus quaestionem hanc theologico-philosophicam tractans cognitionem intuitivam intellectivam totius rei individualis defendit, tria genera talis cognitionis distinguendo: primo cognitionem intuitivam intellectivam perfectam, quae non est possibilis nisi „in patria“, secundo (...)
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  34.  21
    Jaroslav Peregrin, Co Je to (Fregovská) Logika?
    Filosofové odedávna snili o jazyce, který by byl z hlediska řešení těch problémů, se kterými se potýkají (případně všech lidských problémů vůbec), vhodnější než jazyk, jímž nás obdařila příroda. Mnozí z nich si představovali, že filosofické problémy vznikají zčásti nebo zcela v důsledku toho, že přirozený jazyk není dostatečně přesným prostředkem vyjádření našich idejí a myšlenek - a že by se tedy vše spravilo, kdyby byl k dispozici jazyk, jehož výrazivo by bylo s našim myšlením - případně s naším světem (...)
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  35.  19
    Jaroslav Peregrin, Možné Světy V Logice.
    S pojmem možného světa se můžeme setkat již ve scholastice. Na úsvitu novověké filosofie ho G. Leibniz použil, když se pokoušel odpovědět na otázku, proč Bůh dopouští tolik zjevného neštěstí: jeho odpovědí bylo, že Bůh nám dává žít v nejlepším z těch světů, které jsou možné.
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  36.  21
    Edward L. Keenan, Further Beyond the Frege Boundary.
    avant propos This paper is basically Keenan (1992) augmented by some new types of properly polyadic quantification in natural language drawn from Moltmann (1992), Nam (1991) and Srivastav (1990). In addition I would draw the reader's attention to recent mathematical studies of polyadic quantiicationz Ben-Shalom (1992), Spaan (1992) and Westerstahl (1992). The first and third of these extend and generalize (in some cases considerably) the techniques and results in Keenan (1992). Finally I would like to acknowledge the stimulating and constructive (...)
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  37.  18
    Jaroslav Peregrin, Rozpaky Nad Vopěnkovými Meditacemi o Základech Vědy.
    V kontextu české filosofie, kde není nouze o vzdělané a chytré lidi, ale kde se to nijak nehemží skutečnými individualitami, představuje Petr Vopěnka zcela zvláštní případ. Je matematik nejenom vzděláním, ale v matematice i leccos dokázal. Jeho knihy o filosofii matematiky, zejména jeho tetralogie Rozprav s geometrií1, jsou velice vyhraněné: Vopěnka v nich předkládá svůj originální obraz a příliš se nestará o to, aby ho konfrontoval s tím, co si o tom myslí jiní. Jak sám připouští, i historické osoby, o (...)
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  38.  3
    Kurt Walter Ziedler (2009). Bioetika, dostojanstvo čovjeka i refleksivni sud. Synthesis Philosophica 23 (2):215-223.
    Bioetika se suočava s dva blisko povezana problema: iako je koncept ljudskog dostojanstva široko potvrđen, on postaje vrlo kontroverznim čim pokušamo definirati opseg njegova sadržaja i značenja; jako trebamo metodu ili teoriju zaključivanja koja nam dopušta odrediti odnos između moralnih načela i konkretnih slučajeva. U širem, iako strogom filozofskom smislu, ova dva problema recentne bioetike povezana su s Kantovim pojmovima ‘autonomije’ i ‘refleksivnog suda’, koji se mogu kombinirati glede tročlane logike uspostavljanja pravila. Takva je logika nagoviještena u Montesquieuovoj doktrini distribucije (...)
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  39.  1
    Benjamin Victor (2013). A Syntactical Hellenism at Horace, Satires 1.3.120–1, and a Possible Imitation in Livy. Classical Quarterly 63 (1):430-433.
    Horace, Satires 1.3.117–23, as transmitted: adsit regula, peccatis quae poenas inroget aequas, ne scutica dignum horribili sectere flagello. nam ut ferula caedas meritum maiora subire 120 uerbera non uereor, cum dicas esse paris res furta latrociniis et magnis parua mineris falce recisurum simili te, si tibi regnum permittant homines. Let there be a rule to impose fair penalties for transgressions, lest you pursue with terrible scourge one deserving but the stick. You see, I don't fear that you will strike with (...)
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  40.  2
    R. Knox M'Elderry (1908). The Second Legionary Camp in Palestine. Classical Quarterly 2 (02):110-.
    Was there a second legion in Palestine at all ? Mommsen has raised a doubt. In his note on C.I.L. iii 6641 ‘M. Iunio Maximo Leg. Augg. Leg. X Fr….’ he says ‘Quo tempore titulus positus est provinciam Palaestinam una sola legio obtinuerit necesse est X Fretensis; nam Augustorum vocabulum legatis legionis non solet addi nisi simul provinciae praesunt. Legio VI Ferrata quamquam a Dione in Iudaea collocatur, vide ne castra habuerit in Batanaea quae fuit sub legato Syriae Phoenices.’ On (...)
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  41.  2
    Phil Stearns (2011). DCP Series. Continent 1 (2):92-93.
    continent. 1.2 (2011): 92-93. A collection of Images produced by intentionally corrupting the circuitry of a Kodak DC280 2 MP digitalcamera. By rewiring the electronics of a digital camera, glitched images are produced in a manner that parallels chemically processing unexposed film or photographic paper to produce photographic images without exposure to light. The DCP Series of Digital Images are direct visualizations of data generated by a digital camera as it takes a picture. Electronic processes associated with the normal operations (...)
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  42.  2
    Vladimir Drekalović (2010). Benacerraf on Mathematical Knowledge. Prolegomena 9 (1):97-121.
    Causal theory of knowledge has been used by some theoreticians who, dealing with the philosophy of mathematics, touched the subject of mathematical knowledge. Some of them discuss the necessity of the causal condition for justification, which creates the grounds for renewing the old conflict between empiricists and rationalists. Emphasizing the condition of causality as necessary for justifiability, causal theory has provided stimulus for the contemporary empiricists to venture on the so far unquestioned cognitive foundations of mathematics. However, in what sense (...)
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  43.  2
    Vedrana Martinović (2007). U traganju za iskazom neiskazivoga. Filozofska Istrazivanja 27 (1):195-204.
    Knjige Predraga Fincija "Poetofilozofski eseji" i "Umjetnost uništenog" – sličnog stila i tematski komplementarne – daju nam jedinstvenu predodžbu o njegovu načinu pisanja. U "Poetozofskim esejima" tretira sam subjekt filozofije na najvišoj razini općenitosti, dok je druga knjiga, "Umjetnost uništenog", izgrađena na njegovoj povezanosti sa konkretnim zadatkom: tema holokausta i nesposobnost čovječanstva suočiti se i razmotriti holokaust na odgovarajući način. Umjetnost koja bi uspjela u takvom zadatku, estetika, kao i kritika, mora rješenja tražiti izvan klasičnih, tradicionalnih kriterija. Pristup »temeljnom pitanju« (...)
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  44.  7
    Jaroslav Peregrin, Politizace Rozumu, Nebo Jeho Depolitizace?
    Knihu Kritika depolitizovaného rozumu (podtitul Úvahy (nejen) o nové normalizaci, Václav Bělohradský a kol., Grimmus, Všeň 2010) jsem si kupoval s vědomím, že s její- mi autory se asi nebudu ve všem shodovat, nicméně také s přesvědčením, že problém, na který poukazuje její název, je skutečně závažný, a s nadějí, že se o něm třeba dozvím něco z úhlu pohledu, který mi není vlastní, a tak se mi podaří ho nahlédnout plastičtěji. Bohužel jsem zjistil, že název knihy je pouze krycí; (...)
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  45.  7
    T. E. V. Pearce (1966). The Enclosing Word Order in the Latin Hexameter. II. Classical Quarterly 16 (02):298-.
    The fact that the enclosing word order is not common in Latin prose, and is first found to any extent in the neoteric poet Catullus and in Cicero's Aratea, raises the possibility that they may owe this feature of their style to Alexandrian influence. In one way at least, in the inversion of connecting particles, atque, nam, etc., Alexandrian influence on Catullus' word order is generally admitted, e.g.
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  46.  1
    Tomislav Janović & Davor Pećnjak (2007). Načelo Vezanosti, Searle I Nesvjesna Intencionalnost. Prolegomena 6 (1):29-43.
    The present article is a critical assessment of the “Connection Principle” – the principle according to which the two key properties of mental states, intentionality and phenomenality , are necessarily co-instantiated. A theory of mind endorsing some version of this principle assumes that all intentional states are either conscious or otherwise potentially conscious. The Connection Principle, being a subject of much controversy in the past 15 years, has divided the community of philosophers of mind in two, as it were, irreconcilable (...)
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  47.  1
    Krunoslav Pranjić (2006). Globalna etika na temelju tradicija židovstva, kršćanstva ter islama. Filozofska Istrazivanja 26 (4):879-890.
    Izraelit, André Chouraqui, rođen u Alžiru , pravnik sa Sorbone, hebraist, orijentalist, ekumenist, beletrist, suosnivač »Abrahamovskoga bratstva«, prevođen na 20 europskih i 3 dalekoistočna jezika; za njegove prijevode kapitalnih sakralnih knjiga imenjak mu Malraux rekao da su »grandiozna avantura duha«… U svojoj respektivnoj knjizi Chouraqui promatra jednu za drugom Deset zapovijedi u svima trima monoteističkim vjerama sve do u naše dane. Iz poglavlja u poglavlje, vodeći računa o evoluciji običaja, društva, znanosti i tehnike, autor nam nudi nov pogled na primjenu (...)
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  48.  1
    Zoran Dimić (2011). Re-legitimiziranje univerziteta – jedan novi Witz. Filozofska Istrazivanja 31 (3):619-634.
    Osnovno pitanje koje rad pokreće je na koji nam način istraživanje ideje univerziteta omogućuje da danas pred njom otvorimo nove horizonte? Fichteovo, Schleiermacherovo i Humboldtovo inzistiranje na obrani autonomije univerziteta stvorilo je novi problem – sudbinsko vezivanje univerziteta za državu pokazalo se kao preveliko breme. Pritisnut zahtjevima države za proizvođenjem profesionalne kompetencije, u svijetu koji je sve više insistirao na administrativnoj i privrednoj funkcionalnosti i efikasnosti, univerzitet se sve više udaljavao od svojih modernih prosvjetiteljsko-humanističkih okvira, odnosno, od proklamirane emancipatorske uloge (...)
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  49.  1
    Gilbert Norwood (1918). Vergiliana. Classical Quarterly 12 (3-4):141-.
    Georg. I. 36 sq.:quidquid eris,—nam te nec sperant Tartara regem, nec tibi regnandi ueniat tam dira cupido;—Mr. Page's note puts well what seems the customary view of this famous parenthesis: ‘The force of nam deserves attention. Having used the phrase quidquid eris, which sums up the whole passage from line 24, as though there were no other form of deity left which Augustus could assume, Vergil adds this explanatory sentence to show why he had not mentioned the fourth division into (...)
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    Sead Alić (2009). Globalno selo. Filozofska Istrazivanja 29 (1):51-61.
    Da je svijet postao globalnim selom danas čujemo gotovo svakodnevno, na bilo kojoj geografskoj širini. McLuhanova metafora gotovo da je na mitski zoran način oslikala procese koji se zbivaju u suvremenom nam svijetu i kao takva postala je općepoznatom i općeprihvaćenom. Ovaj rad istražuje na koje je načine »globalno selo« najavilo globalizaciju.Marshall McLuhan je inače, već od djela Mechanical Bride počeo prepoznavati i najavljivati trendove koji će kasnije uistinu postati globalnima: od poruka oglasne industrije, promjene recepcije medija koji nam donose (...)
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