Search results for 'Antole Anton' (try it on Scholar)

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  1.  6
    David DeGrazia, Antole Anton, Diana C. Fabiano, Predrag Finci, Igor Primoratz, Oskar Gruenwald, Heather Johnson, Tibor R. Machan & Gerald Dworkin (1994). Letters to the Editor. Proceedings and Addresses of the American Philosophical Association 68 (2):79 - 93.
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  2.  10
    Bette Anton (1999). CQ Sources/Bibliography. Cambridge Quarterly of Healthcare Ethics 8 (4):348-350.
    These CQ Sources were compiled by Bette Anton.
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  3. Anatole Anton & Richard Schmitt (eds.) (2006). Toward a New Socialism. Lexington Books.
    The socialist project is burdened by a history of brutal failures. The authors of the papers collected in this volume are convinced that a democratic and humane socialism is both desirable and possible. They lay out their view of different aspects of this new socialism in this book. Anatole Anton and Richard Schmitt are both the editors and contributors to this book. -/- Select chapters translated into Spanish have appeared in a volume in Barcelona, Spain.
     
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  4. Anatole Anton & Richard Schmitt (eds.) (2007). Toward a New Socialism. Lexington Books.
    Toward a New Socialism offers a critical analysis of capitalism's failings and the imminent need for socialism as an alternative form of government. Dr. Richard Schmitt joins with Dr. Anatole Anton to compile a volume of essays exploring the benefits and consequences of a socialist system as an avenue of increased human solidarity and ethical principle.
     
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  5.  36
    Ari Joffe, Joe Carcillo, Natalie Anton, Allan deCaen, Yong Han, Michael Bell, Frank Maffei, John Sullivan, James Thomas & Gonzalo Garcia-Guerra (2011). Donation After Cardiocirculatory Death: A Call for a Moratorium Pending Full Public Disclosure and Fully Informed Consent. [REVIEW] Philosophy, Ethics, and Humanities in Medicine 6 (1):17-.
    Many believe that the ethical problems of donation after cardiocirculatory death (DCD) have been "worked out" and that it is unclear why DCD should be resisted. In this paper we will argue that DCD donors may not yet be dead, and therefore that organ donation during DCD may violate the dead donor rule. We first present a description of the process of DCD and the standard ethical rationale for the practice. We then present our concerns with DCD, including the following: (...)
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  6.  52
    Audrey L. Anton (2006). Duty and Inclination. Southwest Philosophy Review 22 (1):199-207.
  7.  5
    Corey Anton (2001). Selfhood and Authenticity. State University of New York Press.
    Explores the notion of selfhood in the wake of the post-structuralist debates.
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  8. Corey Anton & Lance Strate (eds.) (2012). Korzybski And--. Institute of General Semantics.
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  9.  58
    Raymond Anton (2010). Substance Abuse Is a Disease of the Human Brain: Focus on Alcohol. Journal of Law, Medicine & Ethics 38 (4):735-744.
    Alcohol and substance abuse are prevalent in our society. Advances in neuroscience have led to a clearer understanding of the effects of abused substances on the brain. Clues are now available regarding how a person goes from a “user” to being addicted based on brain chemistry, anatomy, and genetic risk. During this process the person loses at least partial, if not complete, control, over their compulsive substance use. This article attempts to put modern notions of alcohol and substance abuse and (...)
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  10.  74
    John Peter Anton (1981). The Fire and the Sun: Why Plato Banished the Artists. Journal of the History of Philosophy 19 (2):239-242.
  11.  12
    Anatole Anton (2012). Feminism(s) Meets Capitalism. Radical Philosophy Review 15 (2):383-387.
  12.  20
    Corey Anton (2002). Discourse as Care: A Phenomenological Consideration of Spatiality and Temporality. [REVIEW] Human Studies 25 (2):185-205.
    Scholars increasingly recognize that discourse is not a standing collection of representations for pre-existing thoughts and/or things in a pre-existing world. Still, many obstacles remain, and these seem to be inseparable from contemporary common-sense. When we ask about the nature of discourse, we are, ultimately, asking about the nature of world, the nature of the body, and also, there must be, if only tacitly, an account of space and time. Discourse, I would suggest, is a mode of evaluative praxis, a (...)
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  13.  39
    Audrey L. Anton (2006). Breaking the Habit. Philosophy in the Contemporary World 13 (2):58-66.
    Aristotle’s virtue ethics can teach us about the relationship between our habits and our actions. Throughout his works, Aristotle explains much about how one may develop a virtuous character, and little about how one might change from one character type to another. In recent years criminal law has been concerned with the issue of recidivism and how our system might reform the criminals we return to society more effectively. This paper considers how Aristotle might say a vicious person could change (...)
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  14.  23
    John P. Anton (1998). Plato as Critic of Democracy, Ancient and Contemporary. Philosophical Inquiry 20 (1-2):1-17.
  15.  33
    John P. Anton (1980). Dialectic and Health in Plato's Gorgias. Ancient Philosophy 1 (1):49-60.
  16.  17
    John P. Anton (2007). Intelligibility in Nature, Art and Episteme. The Proceedings of the Twenty-First World Congress of Philosophy 10:3-9.
    The architectonic principle, as stated in Aristotle's Politics, is related to the arrangement of the arts, the technai, whereby it is argued that the leading art is the politike techne. Plato, in the Gorgias, has argued for an architectonic of crafts. Four technai provide the best, aei pros to beltiston therapeuousai, and they differ from the pseudo-crafts that offer pleasure while indifferent to the beltiston. The principle for arranging the architectonic is the pursuit of the best, whereby each practitioner of (...)
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  17.  16
    John P. Anton (1987). Plato's Defence of Poetry. Idealistic Studies 17 (1):89-90.
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  18.  10
    Anatole Anton (1990). The Caveman and the Bomb. Social Philosophy Today 3:425-426.
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  19. John Peter Anton (2005). American Naturalism and Greek Philosophy. Humanity Books.
    The American way of Renaissance and the Humanistic Tradition of Greece -- The Aristotelian tradition in American naturalism -- George Santayana and Greek philosophy -- Frederick J.E. Woodbridge and the Aristotelian tradition -- John Dewey and ancient philosophies -- John H. Randall Jr.'s interpretation of Greek philosophy -- The ontology of Herbert W. Schneider -- Ernest Nagel's pragmatism and Aristotle's principle of contradiction -- The naturalistic metaphysics of Justus Buchler -- Naturalism and the platonic tradition.
     
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  20.  8
    John P. Anton (1986). A History of Philosophy. Teaching Philosophy 9 (2):166-170.
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  21.  40
    John P. Anton (1964). Plotinus' Refutation of Beauty as Symmetry. Journal of Aesthetics and Art Criticism 23 (2):233-237.
  22.  5
    Corey Anton (2003). Playing with Bateson. American Journal of Semiotics 19 (1/4):127-152.
    Gregory Bateson’s work on play led him to conclude that paradox is the ground of propositions and denotation. Working through the concepts of analog and digital communication, logical typing problems, and various dimensions of “framing” and meta-discourse, I broadly illustrate how what Bateson came to call “the paradoxes of abstraction” inevitably arise within denotative utterances. In addressing the root paradoxes of framing and denotation which Bateson’s work on play identified and sought to elucidate, this manuscript outlines and advances some of (...)
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  23.  38
    John P. Anton (1965). John Dewey and Ancient Philosophies. Philosophy and Phenomenological Research 25 (4):477-499.
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  24.  20
    John P. Anton (2011). Plato's Philosophy of Political Leadership. Philosophical Inquiry 35 (3-4):1-7.
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  25.  16
    John P. Anton (1993). Santayana and Greek Philosophy. Overheard in Seville 11 (11):15-29.
    The article explores Santayana's views on Greek philosophy and his evaluation of the Greek thinkers that best represent the classical mind: Heraclitus, Democritus, Plato, and Aristotle. His early views on Greek philosophy, traceable in the 1889 Dissertation on Lotze, were revised and formalized in "The Life of Reason", and finalized in his "Apologia pro mente sua" (1951). The principles that figure dominantly in Santayana's philosophy, materialism, scepticism, and the theory of essences, also pervade his interpretation and critical treatment of Greek (...)
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  26.  7
    Ana María Aldama & Beatriz Antón (2010). De symbolis et emblematibvs. Las» simbolicae qvaestiones «(Bolonia 1555) de A. Bocchi, fuente de los emblemata centvm regio politica (Madrid 1653) de J. de Solórzano. [REVIEW] Humanitas 62:265-286.
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  27.  8
    John Peter Anton (1978). A History of Greek Philosophy. Volume 4, Plato, the Man and His Dialogues: Earlier Period. Journal of the History of Philosophy 16 (1):95-99.
  28.  21
    John P. Anton (1968). The Meaning of 'Ο Λόγοσ Τῆσ Οὐσίασ in Aristotle's Categories 1a. The Monist 52 (2):252-267.
  29.  35
    Anatole Anton (1974). Commodities and Exchange: Notes for an Interpretation of Marx. Philosophy and Phenomenological Research 34 (3):355 - 385.
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  30.  9
    John P. Anton (1976). Categorial Thought: Buchler's Natural Complex and Aristotle'sousia. Southern Journal of Philosophy 14 (1):69-84.
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  31.  16
    Audrey L. Anton (2012). Respecting One's Elders: In Search of an Ontological Explanation for the Asymmetry Between the Proper Treatment of Dependent Adults and Children. Philosophical Papers 41 (3):397-419.
    Abstract The infantilization of older adults seems morally deplorable whereas very young children are appropriate recipients of such treatment. Children, we argue, are not mentally capable of acting autonomously and reasoning clearly. However, we have difficulty reconciling this justification with the fact that many of the elders whom we respect are mentally deficient in those very same ways. In this paper, I try to make sense of this asymmetry between our justifications for infantilizing the young and our conviction that our (...)
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  32.  4
    Teodoro Manrique Antón (2009). Rituales mágicos en la religión nórdica precristiana: El seiðr en la Saga de Gísli Súrsson. 'Ilu. Revista de Ciencias de Las Religiones 14:87-100.
    Con el presente artículo perseguimos un doble objetivo. Por una parte analizaremos las características de la magia seiðr y de sus practicantes desde el punto de vista de su importancia en el entramado social y mitológico de la cultura nórdica antigua. Por otra, y mediante el análisis de algunas escenas de la Saga de Gísli Súrsson, intentaremos demostrar que la inclusión de ciertos motivos mágico-religiosos de origen precristiano en las Sagas de islandeses respondía al triple intento de crear un modelo (...)
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  33.  4
    Corey Anton (2005). The Metalinguistics of Subjectivity. American Journal of Semiotics 21 (1/4):113-119.
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  34.  4
    Julia Polgati Diehl & Márcia Camaratta Anton (2011). Fatores emocionais associados ao aleitamento materno exclusivo e sua interrupção precoce: um estudo qualitativo. Aletheia 34:47-60.
    O presente estudo investigou os fatores que influenciam a ocorrência do aleitamento materno exclusivo e a sua interrupção precoce, e os aspectos emocionais envolvidos nestesprocessos. Participaram do estudo 3 mães primíparas com bebês com até 18 meses de idade que diferiam noperíodo de manutenção ..
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  35.  5
    John P. Anton (1984). Evangelos P. Papanoutsos (1900-1982). Philosophical Inquiry 6 (1):77-77.
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  36.  3
    Corey Anton (1998). 'About Talk': The Category of Talk-Reflexive Words. Semiotica 121 (3-4):193-212.
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  37.  13
    John P. Anton (2003). Marcilio Ficino's Plotinus and the Renaissance. Philosophical Inquiry 25 (1-2):1-8.
  38.  28
    John P. Anton (1967). Plotinus' Conception of the Functions of the Artist. Journal of Aesthetics and Art Criticism 26 (1):91-101.
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  39. Francisco Javier Espinosa Antón (2012). La naturaleza y la potencia de la felicidad. Laguna 31:81-94.
    Cuando se piensa en los conceptos de naturaleza y potencia en Spinoza, generalmente se tiende a dirigir la atención a la política. Pero hay una irreductible perspectiva individual. No todo es una tarea social y política. También está la dimensión personal de la felicidad, algo esencialmente ligado a la naturaleza y la potencia del hombre, como nos revela, sobre todo, la última parte de la Ética1. Entre la máxima potencia del sabio y la vida impotente del supersticioso hay dos situaciones (...)
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  40.  8
    A. E. Anton (1982). Duressper Minas as a Defence to Crime: III. [REVIEW] Law and Philosophy 1 (2):207 - 216.
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  41.  8
    John Peter Anton (1965). Plato and the Individual. Journal of the History of Philosophy 3 (2):260-261.
  42.  27
    Corey Anton (2006). Dreamless Sleep and the Whole of Human Life: An Ontological Exposition. [REVIEW] Human Studies 29 (2):181 - 202.
    This paper explores the meaning of dreamless sleep. First, I consider four reasons why we commonly pass over sleep's ontological significance. Second, I compare and contrast death and sleep to show how each is oriented to questions regarding the possibilities of "being-a-whole." In the third and final part, I explore the meaning and implications of "being-toward-sleep," arguing that human existence emerges atop naturally anonymous corporeality (i.e. living being). In sum, I try to show that we can recover an authentic — (...)
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  43.  27
    John Peter Anton (1966). The Development of Arabic Logic. Journal of the History of Philosophy 4 (4):338-339.
  44.  22
    John Anton (2009). Santayana, Unamuno, and the Concept of the Tragic. Transactions of the Charles S. Peirce Society 45 (4):pp. 689-706.
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  45.  5
    Anatole Anton (2013). Marx to Benjamin. Radical Philosophy Review 16 (3):781-788.
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  46.  10
    John Peter Anton (1969). Ancient Interpretations of Aristotle's Doctrine of Homonyma. Journal of the History of Philosophy 7 (1):1-18.
  47.  16
    Anatole Anton (1990). The Ways of Peace. Social Philosophy Today 3:432-434.
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  48.  7
    John P. Anton (1968). The Meaning of 'o Λόγος Τη̂ς Οὐσίας in Aristotle's Categories La. The Monist 52 (2):252 - 267.
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  49.  7
    John P. Anton (2002). Jacques Brunschwig and Geoffrey E. R. Lloyd, Eds., Greek Thought: A Guide to Classical Knowledge. Philosophical Inquiry 24 (3-4):121-124.
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  50.  6
    John P. Anton (2008). The Republic as Philosophical Drama. Philosophical Inquiry 30 (3-4):3-23.
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