Search results for 'Antonia Barke' (try it on Scholar)

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  1. Antonia Barke (2004). Epistemic Contextualism. Erkenntnis 61 (2-3):353 - 373.score: 120.0
    Any contextualist approach to knowledge has to provide a plausible definition of the concept of context and spell out the mechanisms of context changes. Since it is the dynamics of context change that carry the main weight of the contextualist position, not every mechanism will be capable of filling that role. In particular, I argue that one class of mechanisms that is most popularly held to account for context changes, namely those that arise out of shifts of conversational parameters in (...)
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  2. Erich Barke, Rolf Wernstedt & Herbert Breger (eds.) (2009). Leibniz Neu Denken. F. Steiner.score: 30.0
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  3. Richard P. Barke (2003). Politics and Interests in the Republic of Science. Minerva 41 (4):305-325.score: 30.0
    The institutions of science arecomposed of communities with conflicting andoverlapping interests. In the United States,the internal governance of science resemblesthe structure of republican government,particularly in its fragmentation,representation, and extension. This articlecalls upon Michael Polanyi's metaphor of a`Republic of Science' in the context ofAmerican history and political theory, toexamine the ways in which these interests arerepresented. Using the metaphor obliges us toask about rules of citizenship in the`Republic', and to determine whether those whopay for science should also be represented inits institutions.
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  4. Frank Hofmann (2004). Why Epistemic Contextualism Does Not Provide an Adequate Account of Knowledge: Comments on Barke. Erkenntnis 61 (2-3):375 - 382.score: 16.0
    According to Antonia Barkes version of contextualism, epistemic contextualism, a context is defined by a method and its associated assumptions. The subject has to make the assumption that the method is adequate or reliable and that good working conditions hold in order to arrive at knowledge by employing the method. I will criticize Barkes claim that epistemic contextualism can provide a more satisfactory explanation or motivation for context shifts than conversational contextualism (in particular, David Lewiss contextualism). Two more points (...)
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  5. Antonia Grunenberg, Waltraud Meints, Michael Daxner & Gerhard Kraiker (eds.) (2009). Raum der Freiheit: Reflexionen Über Idee Und Wirklichkeit ; Festschrift für Antonia Grunenberg. Transcript.score: 12.0
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  6. Iván Teimil García (2013). FRASER, Nancy: Dilemas de la justicia en el siglo XXI. Género y globalización, Mª Antonia Carbonero Gamundí y Joaquín Valdivielso (eds.), Edicions UIB, 2011. Daímon 59:210-211.score: 12.0
    Reseña de FRASER, Nancy: Dilemas de la justicia en el siglo XXI. Género y globalización , Mª Antonia Carbonero Gamundí y Joaquín Valdivielso (eds.), Edicions UIB, 2011.
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  7. Andrew Pyle (2008). Pierre Gassendi and the Birth of Early Modern Philosophy - by Antonia LoLordo. Philosophical Books 49 (3):253-254.score: 9.0
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  8. Gianni Paganini (2007). Review of Antonia LoLordo, Pierre Gassendi and the Birth of Early Modern Philosophy. [REVIEW] Notre Dame Philosophical Reviews 2007 (5).score: 9.0
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  9. François Latraverse (1990). Manifeste du Cercle de Vienne Et Autres Écrits Antonia Soulez, Directrice de la Publication Collection «Philosophie d'Aujourd'hui» Paris, Presses Universitaires de France, 1985. 364 P.Le Cercle de Vienne. Doctrines Et Controverses Jan Sebestik Et Antonia Soulez, Directeurs de la Publication Collection «Épistémologie» Paris, Méridiens Klincksieck, 1986. 313 P. [REVIEW] Dialogue 29 (04):609-.score: 9.0
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  10. Peter R. Anstey (2013). Locke's Moral Man, by Antonia LoLordo. Mind 122 (488):1146-1149.score: 9.0
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  11. Melissa McMahon (2000). Antonia Soulez: Introduction. Hypatia 15 (4):121-126.score: 9.0
    : Soulez's work focuses on the ethical dimension of philosophy manifested in the way in which thought engages and transforms an acting subject on a formal level, beyond what is "said" as such, including any explicitly ethical statements. Wittgenstein's injunction to "silence" on certain ethical matters does not, for Soulez, prevent his being a thinker of the ethical stakes of philosophy, contrary to more orthodox readings of the analytical tradition.
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  12. Stéphan D'Amour (1995). L'architecte Et le Philosophe Antonia Soulez, Directeurs de la Publication Collection «Architecture + Recherches» No 36 Liège, Pierre Mardaga, 1993, 164 P. [REVIEW] Dialogue 34 (01):184-.score: 9.0
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  13. The Editors (1991). Antonia Soulez, La Grammaire Philosophique Chez Platon. Journal of French and Francophone Philosophy 3 (2):139.score: 9.0
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  14. Henry F. Fullenwider (1978). Friedrich Christoph Oetinger. The “Lehrtafeln” of Princess Antonia. Philosophy and History 11 (2):129-132.score: 9.0
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  15. F. A. C. Mantello (1985). Antonia Gransden, Historical Writing in England, 2: C. 1307 to the Early Sixteenth Century. Ithaca: Cornell University Press, 1982. Pp. Xxiv, 644; 14 Black-and-White Plates. $75. [REVIEW] Speculum 60 (2):408-409.score: 9.0
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  16. E. Robbins (1992). Terpander Antonia Gostoli (ed., tr.): Terpander: Introduzione, testimonianze, testo critico, traduzione e commento. (Lyricorum graecorum quae exstant, 8.) Pp. lxxvi + 159. Rome: Edizioni dell'Ateneo, 1990. Paper. [REVIEW] The Classical Review 42 (01):8-9.score: 9.0
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  17. Patrick Tansey (2010). Antonia and the Pirates. Classical Quarterly 60 (02):656-658.score: 9.0
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  18. Elissa B. Weaver (1999). Antonia Pulci, Florentine Drama for Convent and Festival: Seven Sacred Plays, Trans. James Wyatt Cook, Ed. James Wyatt Cook and Barbara Collier Cook.(The Other Voice in Early Modern Europe.) Chicago and London: University of Chicago Press, 1996. Pp. Xxx, 281. $33 (Cloth); $15 (Paper). [REVIEW] Speculum 74 (2):474-476.score: 9.0
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  19. B. Campbell (1994). A Great Lady N. Kokkinos: Antonia Augusta: Portrait of a Great Roman Lady. Pp. Xviii+254; 111 Illustrations and Line Drawings, 14 Registers of Material. London and New York: Routledge, 1992. Cased, £35. [REVIEW] The Classical Review 44 (01):129-130.score: 9.0
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  20. Jude P. Dougherty (2013). Gaidar, Yegor., Russia: A Long View. Translated by Antonia W. Bouis. Review of Metaphysics 66 (4):834-835.score: 9.0
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  21. Pasquier Lambert (1998). Antonia Soulez (Dir.), Dictées de Wittgenstein à Waismann Et Pour Schlick, Paris, PUF (Coll. « Philosophie d'Aujourd'hui »), 2 Vol., 1997, 293 Et 321 P.Antonia Soulez (Dir.), Dictées de Wittgenstein à Waismann Et Pour Schlick, Paris, PUF (Coll. « Philosophie d'Aujourd'hui »), 2 Vol., 1997, 293 Et 321 P. [REVIEW] Philosophiques 25 (2):296-300.score: 9.0
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  22. Salomon Reinach (1882). Inscription de Cyzique En l'Honneur d'Antonia Tryphaena. Bulletin de Correspondance Hellénique 6 (1):612-616.score: 9.0
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  23. Marie Boas Hall (1973). Science in a Renaissance Society by WPD Wightman; Science and Civic Life in the Italian Renaissance by Eugenio Garin; Humanism and the Rise of Science in Tudor England by Antonia McLean. History of Science 11:49-52.score: 9.0
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  24. B. Ferraro (1998). Florentine Drama for Convent and Festival Seven Sacred Plays. By Antonia Puler, Annotated and Trans. By James Wyatt Cook. [REVIEW] The European Legacy 3:104-104.score: 9.0
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  25. José Ignacio Tellechea Idígoras (1993). Antonia Martínez y san Felipe de Jesús O.F.M.: Una salmantina madre de un santo, mártir de Japón. Salmanticensis 40 (1):69-76.score: 9.0
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  26. Seung Gap Lee (2007). Ecodoctrines : Spirit, Creation, Atonement, Eschaton. Sacred-Land Theology : Green Spirit, Deconstruction, and the Question of Idolatry in Contemporary Earthen Christianity / Mark I. Wallace ; Grounding the Spirit : An Ecofeminist Pneumatology / Sharon Betcher ; Hearing the Outcry of Mute Things : Toward a Jewish Creation Theology / Lawrence Troster ; Creatio Ex Nihilo, Terra Nullius, and the Erasure of Presence / Whitney A. Bauman ; Surrogate Suffering : Paradigms of Sin, Salvation, and Sacrifice Within the Vivisection Movement / Antonia Gorman ; the Hope of the Earth : A Process Ecoeschatology for South Korea. [REVIEW] In Laurel Kearns & Catherine Keller (eds.), Ecospirit: Religions and Philosophies for the Earth. Fordham University Press.score: 9.0
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  27. Cecilia Monteagudo (2012). María Antonia González: El arte develado. Consideraciones estéticas sobre la hermenéutica de Gadamer. Areté. Revista de Filosofía 18 (2):361-370.score: 9.0
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  28. Charles Rufus Morey & W. H. Buckler (1925). Sardis. Vol. V. Roman and Christian Sculpture. Part I. The Sarcophagus of Claudia Antonia Sabina, and the Asiatic SarcophagiSardis. Vol. VI. Lydian Inscriptions. Part I. A Collection of the Texts in Lydian Script Found at Sardis and Elsewhere. [REVIEW] Journal of Hellenic Studies 45:269.score: 9.0
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  29. Dennis A. Rohatyn (1984). Reply to professors Barke and Leibowitz. Filosofia Oggi 7 (3):393-406.score: 9.0
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  30. Teofilo F. Ruiz (1999). María Antonia Carmona Ruiz, Usurpaciones de tierras y derechos comunales en Sevilla y su “Tierra” durante el siglo XV.(Estudios, 102.) Madrid: Ministerio de Agricultura, Pesca y Alimentación, nd Paper. Pp. 244; 9 tables, 4 graphs, and 7 maps. [REVIEW] Speculum 74 (3):714-715.score: 9.0
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  31. Matteo M. Vecchio (2011). Aesthetics Courses Taught by Antonio Banfi in the Academic Years 1931-1932 and 1932-1933 at the University of Milan. The Notes of Antonia Pozzi. [REVIEW] Rivista di Storia Della Filosofia 66 (1):113-155.score: 9.0
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  32. Matteo M. Vecchio (2012). " Fenomenologia della personalità" di Friedrich Nietzsche. Il corso di Storia della filosofia tenuto da Antonio Banfi nel 1933/34 negli Appunti di Antonia Pozzi. [REVIEW] Rivista di Storia Della Filosofia: Nuova Serie 67 (3):569-620.score: 9.0
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  33. Matteo M. Vecchio (2012). " Phenomenology of Personality" by Friedrich Nietzsche. The Course of Storia Della Filosofia Held by Antonio Banfi in 1933/34 in Appunti by Antonia Pozzi. [REVIEW] Rivista di Storia Della Filosofia 67 (3):569-579.score: 9.0
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  34. Matteo M. Vecchio (2011). Testi, documenti e materiali-I corsi di Estetica tenuti da Antonio Banfi negli anni accademici 1931-1932 e 1932-1933 presso l'Università degli Studi di Milano. Gli appunti di Antonia Pozzi. [REVIEW] Rivista di Storia Della Filosofia 1 (1):113.score: 9.0
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  35. M. Villena (2001). Antonia Cornwell and John Creedy Environmental Taxes and Economic Welfare, and Marco Janssen Modelling Global Change. Environmental Values 10 (2):272-273.score: 9.0
     
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  36. Krzysztof Wroczyński (2008). Prawo Wobec Moralności: Antonia Rosminiego Koncepcja Filozofii Prawa. Wydawn. Kul.score: 9.0
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  37. Simon Yarrow (2010). Antonia Gransden, A History of the Abbey of Bury St Edmunds, 1182–1256: Samson of Tottington to Edmund of Walpole. (Studies in the History of Medieval Religion, 31.) Woodbridge, Eng., and Rochester, N.Y.: Boydell and Brewer, 2007. Pp. Xx, 354 Plus 12 Black-and-White and Color Plates and 9 Black-and-White Figures. $105. [REVIEW] Speculum 85 (2):393-394.score: 9.0
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  38. Antonia LoLordo (2012). Vignettes of Early Modern Epicureanism. Metascience 21 (3):679-680.score: 6.0
    Vignettes of early modern Epicureanism Content Type Journal Article Pages 1-2 DOI 10.1007/s11016-011-9566-9 Authors Antonia LoLordo, Department of Philosophy, 122 Cocke Hall, University of Virginia, Charlottesville, VA 22904, USA Journal Metascience Online ISSN 1467-9981 Print ISSN 0815-0796.
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  39. Antonia LoLordo (2012). Locke's Moral Man. Oxford University Press.score: 6.0
    Antonia Lolordo presents an original interpretation of John Locke's metaphysics of moral agency, in which to be a moral agent is simply to be free, rational, and a person.
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  40. Antonia LoLordo (2011). Person, Substance, Mode and 'the Moral Man' in Locke's Philosophy. Canadian Journal of Philosophy 40 (4):643-667.score: 3.0
    In 1769, the English bishop and theologian Edmund Law published a Defence of Mr. Locke's Opinion concerning Personal Identity.1 In this work, Law attempted to 'explain and vindicate Mr. Locke's hypothesis' (301) by offering a new account of Lockean persons. Law's account centers around three key claims. First, persons are modes — very roughly, properties — rather than substances. Second, the relevant properties are those that make moral evaluation appropriate, thus taking seriously Locke's insistence that 'person' is a forensic term. (...)
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  41. Stewart Duncan & Antonia LoLordo (eds.) (2013). Debates in Modern Philosophy: Essential Readings and Contemporary Responses. Routledge.score: 3.0
    Debates in Modern Philosophy: Essential Readings and Contemporary Responses provides an in-depth, engaging introduction to important issues in modern philosophy. It presents 13 key interpretive debates to students, and ranges in coverage from Descartes' Meditations to Kant's Critique of Pure Reason. -/- Debates include: -/- Did Descartes have a developed and consistent view about how the mind interacts with the body? Was Leibniz an idealist, or did he believe in corporeal substances? What is Locke's theory of personal identity? Could there (...)
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  42. Antonia Lolordo (2005). Descartes and Malebranche on Thought, Sensation and the Nature of the Mind. Journal of the History of Philosophy 43 (4):387-402.score: 3.0
    : Malebranche famously objects to Descartes' argument that the nature of the mind is better known than the nature of body as follows: if we had an idea of the mind's nature we would know the possible range of modes of the mind, including the sensory modes, but we do not know those modes and thus can't have an idea of the mind's nature. I argue that Malebranche's objections are readily answerable from within the Cartesian system. This argument involves examining (...)
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  43. Jerry A. Fodor (1991). The Dogma That Didn't Bark (a Fragment of a Naturalized Epistemology). Mind 100 (2):201-220.score: 3.0
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  44. Paul Gregory (2003). 'Two Dogmas'--All Bark and No Bite? Carnap and Quine on Analyticity. Philosophy and Phenomenological Research 67 (3):633 - 648.score: 3.0
    Recently O'Grady argued that Quine's "Two Dogmas" misses its mark when Carnap's use of the analyticity distinction is understood in the light of his deflationism. While in substantial agreement with the stress on Carnap's deflationism, I argue that O'Grady is not sufficiently sensitive to the difference between using the analyticity distinction to support deflationism, and taking a deflationary attitude towards the distinction itself; the latter being much more controversial. Being sensitive to this difference, and viewing Quine as having reason to (...)
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  45. Paul A. Gregory (2003). Two Dogmas'–All Bark and No Bite? Carnap and Quine on Analyticity. Philosophy and Phenomenological Research 67 (3):633–648.score: 3.0
    Recently O’Grady argued that Quine’s “Two Dogmas” misses its mark when Carnap’s use of the analyticity distinction is understood in the light of his deflationism. While in substantial agreement with the stress on Carnap’s deflationism, I argue that O’Grady is not sufficiently sensitive to the difference between using the analyticity distinction to support deflationism, and taking a deflationary attitude towards the distinction itself; the latter being much more controversial. Being sensitive to this difference, and viewing Quine as having reason to (...)
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  46. Antonia LoLordo (2011). Epicureanism and Early Modern Naturalism. British Journal for the History of Philosophy 19 (4):647 - 664.score: 3.0
    It is often suggested that certain forms of early modern philosophy are naturalistic. Although I have some sympathy with this description, I argue that applying the category of naturalism to early modern philosophy is not useful. There is another category that does most of the work we want the category of naturalism to do ? one that, unlike naturalism, was actually used by early moderns.
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  47. Antonia LoLordo (2007). Pierre Gassendi and the Birth of Early Modern Philosophy. Cambridge University Press.score: 3.0
    Offered here is the first comprehensive treatment in English of the philosophical system of the seventeenth century philosopher Pierre Gassendi. Gassendi's importance is widely recognized and is essential for understanding early modern philosophers and scientists such as Locke, Leibniz and Newton. Offering a systematic overview of his contributions, LoLordo situates Gassendi's views within the context of sixteenth and early seventeenth century natural philosophy as represented by a variety of intellectual traditions, including scholastic Aristotelianism, Renaissance Neo-Platonism, and the emerging mechanical philosophy. (...)
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  48. Lawrence Shapiro (2010). James Bond and the Barking Dog: Evolution and Extended Cognition. Philosophy of Science 77 (3):400-418.score: 3.0
    Prominent defenders of the extended cognition thesis have looked to evolutionary theory for support. Roughly, the idea is that natural selection leads one to expect that cognitive strategies should exploit the environment, and exploitation of the right sort results in a cognitive system that extends beyond the head of the organism. I argue that proper appreciation of evolutionary theory should create no such expectation. This leaves open whether cognitive systems might in fact bear a relationship to the environment that leads (...)
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  49. Mark Moyer, Weak and Global Supervenience: Functional Bark and Metaphysical Bite?score: 3.0
    Weak and global supervenience are equivalent to strong supervenience for intrinsic properties. Moreover, weak and global supervenience relations are always mere parts of a more general underlying strong supervenience relation. Most appeals to global supervenience, though, involve spatio-temporally relational properties; but here too, global and strong supervenience are equivalent. _Functionally_ we can characterize merely weak and global supervenience as follows: for A to supervene on B requires that at all worlds an individual’s A properties be a function of its B (...)
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  50. Antonia Lolordo (2000). Probability and Skepticism About Reason in Hume's Treatise. British Journal for the History of Philosophy 8 (3):419 – 446.score: 3.0
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