Search results for 'Armand Jean Baldwin' (try it on Scholar)

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  1. Armand Jean Baldwin (1957). Christian Principles of Political Science. Latrobe, Pa.,Archabbey Press.
     
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  2.  2
    Stewart Baldwin (1990). Review: Hans-Dieter Donder, Regularity of Ultrafilters and the Core Model; Hans-Dieter Donder, Peter Koepke, Jean-Pierre Levinski, Some Stationary Subsets of $Mathscr{P}(Lambda)$; D. J. Walker, On the Transversal Hypothesis and the Weak Kurepa Hypothesis. [REVIEW] Journal of Symbolic Logic 55 (3):1313-1315.
  3.  1
    Stewart Baldwin (1990). Hans-Dieter Donder. Regularity of Ultrafilters and the Core Model. Israel Journal of Mathematics, Vol. 63 (1988), Pp. 289–322. Hans-Dieter Donder, Peter Koepke, and Jean-Pierre Levinski. Some Stationary Subsets of P (Λ). Proceedings of the American Mathematical Society, Vol. 102 (1988), Pp. 1000–1004. DJ Walker. On the Transversal Hypothesis and the Weak Kurepa Hypothesis. [REVIEW] Journal of Symbolic Logic 55 (3):1313-1315.
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    Thomas Baldwin (1986). Jean-Paul Sartre. Royal Institute of Philosophy Lectures 20:285-.
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  5. Marshall M. Baldwin (1949). Histoire de l'Empereur Henri de ConstantinopleHenri de Valenciennes Jean Langnon. Speculum 24 (1):125-126.
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  6. John W. Baldwin (1967). Liber PoenitentialisAlain de Lille Jean Lougère. Speculum 42 (2):347-348.
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  7.  5
    Elizabeth Ar Brown, Jean Favier & John W. Baldwin (2011). Memoirs of Fellows and Corresponding Fellows of the Medieval Academy of America: Robert-Henri Bautier. Speculum 86 (3):858-859.
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  8.  50
    Tom Baldwin (2002). The Inaugural Address: Kantian Modality: Tom Baldwin. Aristotelian Society Supplementary Volume 76 (1):1–24.
    Kant's claim that modality is a 'category' provides an approach to modality to be contrasted with Lewis's reductive analysis. Lewis's position is unsatisfactory, since it depends on an inherently modal conception of a world. This suggests that modality is 'primitive'; and the Kantian position is a prima facie plausible position of this kind, which is filled out by considering the relationship between modality and inference. This provides a context for comparing the Kantian position with Wright's non-cognitivist 'conventionalism'. Wright's position is (...)
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  9.  3
    Jacques Baldwin (2000). Response to Baldwin. Ratio 13 (4):400–407.
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  10. John W. Baldwin (1970). Alexander III and the Twelfth CenturyMarshall W. Baldwin. Speculum 45 (2):267-267.
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  11. Thomas Baldwin (1996). Cambridge Philosophers V: Thomas Baldwin. Philosophy 71 (276):275-285.
    Moore much disliked the names ‘George Edward’ which his parents had bestowed upon him. Hence he was always known just as ‘Moore’ in his professional life, although at home there seems to have been a profusion of names—in his Commonplace Book he writes1: ‘I used to be called “Jumbo’, and used to be called “Tommy”; & also “Georgie”, & am still called by my brothers and sisters “George”; by Dorothy & others I am called “Bill”…‘.
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  12. James Mark Baldwin (1960). Dictionary of Philosophy and Psychology Including Many of the Principal Conceptions of Ethics, Logic, Aesthetics, Philosophy of Religion, Mental Pathology, Anthropology, Biology, Neurology, Physiology, Economics, Political and Social Philosophy, Philology, Physical Science, and Education; and Giving a Terminology in English, French, German, and Italian. Written by Many Hands and Edited by James Mark Baldwin, with the Co-Operation and Assistance of an International Board of Consulting Editors. P. Smith.
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  13. Thomas Baldwin (2001). II—Thomas Baldwin. Aristotelian Society Supplementary Volume 75 (1):157-174.
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  14. Barry Baldwin (1984). Lia Raffaella Cresci, Malco di Filadelfia, Frammenti Barry Baldwin. Byzantinische Zeitschrift 77 (2).
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  15. Fabre Jean (1961). Deux frères ennemis: Diderot et Jean-Jacques Rousseau». Diderot Studies 3:155-213.
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  16. Raymond Jean (1972). Jean Tortel: Voix/Corps/Ecriture. Substance 2 (5/6):101.
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  17.  4
    P. A. Brunt (1961). Roman Civilization and Politics Michael Grant: The World of Rome. Pp. Xxi+322; 64 Plates, 45 Line Drawings. London: Weidenfeld & Nicholson, 1960. Cloth, 42s. Net. Raymond Bloch, Jean Cousin: Rome Et Son Destin. Pp. Xi+545; 40 Plates, 42 Drawings, 18 Maps. Paris: Armand Colin, 1960. Paper, 51 Fr. [REVIEW] The Classical Review 11 (03):265-267.
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  18.  3
    William Chester Jordan (1995). Philippe Contamine, Marc Bompaire, Stéphane Lebecq, and Jean-Luc Sarrazin, L'économie Médiévale.(Histoire Médiévale.) Paris: Armand Colin, 1993. Paper. Pp. 447; Maps, Graphs, and Tables. [REVIEW] Speculum 70 (1):132-133.
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  19.  1
    Roberta L. Krueger (2002). John W. Baldwin, Aristocratic Life in Medieval France: The Romances of Jean Renart and Gerbert de Montreuil, 1190–1230. Baltimore and London: Johns Hopkins University Press, 2000. Pp. Xix, 359. $49.95. [REVIEW] Speculum 77 (4):1230-1232.
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  20.  2
    Edmund J. Campion (2003). Jean-Pierre Landry, Catherine Costentin, Les Sermons du Carême du Louvre de Bossuet. Analyse Littéraire Et Étude de la Langue. Paris, Armand Colin, 2002, 156 P.Jean-Pierre Landry, Catherine Costentin, Les Sermons du Carême du Louvre de Bossuet. Analyse Littéraire Et Étude de la Langue. Paris, Armand Colin, 2002, 156 P. [REVIEW] Laval Théologique et Philosophique 59 (2):396-397.
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  21. Roberta L. Krueger (2002). Aristocratic Life in Medieval France: The Romances of Jean Renart and Gerbert de Montreuil, 1190-1230John W. Baldwin. Speculum 77 (4):1230-1232.
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  22. Sara Scharf (2007). Pietro Corsi; Jean Gayon; Gabriel Gohau; Stéphane Tirard.Lamarck, Philosophe de la Nature. Preface by Armand de Ricqlès. Xxi + 167 Pp., Index. Paris: Presses Universitaires de France, 2006. €20. [REVIEW] Isis 98 (4):846-846.
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  23.  6
    Jean-Paul Audet (1970). Eschatologie Et Cosmologie. Par Armand Abel, Léon Hermann, Annales du Centre d'Etudes des Religions 3. Université Libre de Bruxelles: Editions de l'Institut de Sociologie, Bruxelles, 1969. Prix: 315 F.B. [REVIEW] Dialogue 9 (3):491-492.
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  24. Armand O. Citarella (1977). Normands, Papes Et Moines. Cinquante Ans de Conquêtes Et de Politique Religieuse En Italie Méridionale Et En Sicile Jean Décarreaux. Speculum 52 (3):645-648.
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  25. Armand Jamme (2014). Des usages de la démocratie. Deditio et contrôle politique des cités lombardes dans le ‹ grand projet › de Jean XXII. In Martin Rohde & Hans-Joachim Schmidt (eds.), Papst Johannes Xxii.: Konzepte Und Verfahren Seines Pontifikats. De Gruyter 279-342.
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  26. Jean Starobinski (1988). Jean-Jacques Rousseau, Transparency and Obstruction. University of Chicago Press.
    Jean Starobinski, one of Europe's foremost literary critics, examines the life that led Rousseau, who so passionately sought open, transparent communication with others, to accept and even foster obstacles that permitted him to withdraw into himself. First published in France in 1958, Jean-Jacques Rousseau remains Starobinski's most important achievement and, arguably, the most comprehensive book ever written on Rousseau. The text has been extensively revised for this edition and is published here along with seven essays on Rousseau that (...)
     
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  27.  19
    Ashok Collins (2015). Towards a Saturated Faith: Jean-Luc Marion and Jean-Luc Nancy on the Possibility of Belief After Deconstruction. Sophia 54 (3):321-341.
    This article aims to explore the philosophical approach to faith after deconstruction as manifested in the work of Jean-Luc Marion and Jean-Luc Nancy. By taking the saturated phenomenon as its focus, the analysis seeks to demonstrate that whilst Marion’s thinking proves to be an innovative re-imagining of the possibilities of phenomenology, its problematic recourse to a supplementary hermeneutic means that saturation can never be adequately applied to faith without simultaneously compromising the excessive intuition upon which it relies. The (...)
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  28.  6
    Jacob Lund (2016). The Coming Together of Times: Jean-Luc Godard’s Aesthetics of Contemporaneity and the Remembering of the Holocaust. Nordic Journal of Aesthetics 24 (49-50).
    This article reads Jean-Luc Godard’s film essay Histoire du cinéma as a contemporary artistic endeavour to resist the synchronising, standardising time of global capital, the pervasive uniformity of the global super-present, brought about by today’s televisual and digital communications, which threatens to trivialise the different processes of memory and history, as well as art and culture in general. Taking its point of departure in Bernard Stiegler’s observation that the final stage of capitalism is the control and synchronisation of “available (...)
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  29. Pieter Meurs (2009). This World Without Another. On Jean-Luc Nancy and la Mondialisation. Journal of Critical Globalisation Studies 1 (1):31-46.
    In this paper, we turn to the philosophy of Jean-Luc Nancy. In his work La Création du Monde ou la Mondialisation of 2002 the French philosopher analyses the process of globalisation. Rather than denoting a new homogeneity, the term refers to a world horizon characterized in its interpalpable multiplicity of cultural, socio-economical, ideological and politico-moral content. According to Nancy, globalisation refers to ag-glome-ration: the decay of what once was a globe and now nothing more than a glome. On the (...)
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  30.  17
    Mathias Girel (2014). Jean Wahl d'Angleterre et d'Amérique : contribution à l'étude du contexte et de la signification des Philosophies pluralistes. Revue de Métaphysique et de Morale 81 (1):103.
    Je montre dans ce texte que la thèse de Jean Wahl sur les Pluralistes d'Angleterre et d'Amérique n'est pas tant un tableau des pensées pluralistes qu'une problématisation du pluralisme. La révélation que Wahl va trouver à rebours de certains textes de William James, c'est celle d'un restant moniste, attentif au fond non relationnel de l'expérience, ce qui va le conduire à explorer, beaucoup plus hardiment que nombre de ses contempo- rains, les proximités entre James et Bradley. Cette voix moniste, (...)
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  31.  33
    Philippe De Rouilhan (2012). In Defense of Logical Universalism: Taking Issue with Jean van Heijenoort. [REVIEW] Logica Universalis 6 (3-4):553-586.
    Van Heijenoort’s main contribution to history and philosophy of modern logic was his distinction between two basic views of logic, first, the absolutist, or universalist, view of the founding fathers, Frege, Peano, and Russell, which dominated the first, classical period of history of modern logic, and, second, the relativist, or model-theoretic, view, inherited from Boole, Schröder, and Löwenheim, which has dominated the second, contemporary period of that history. In my paper, I present the man Jean van Heijenoort (Sect. 1); (...)
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  32.  20
    Kevin J. S. Zollman & Rory Smead (2010). Plasticity and Language: An Example of the Baldwin Effect? Philosophical Studies 147 (1):7-21.
    In recent years, many scholars have suggested that the Baldwin effect may play an important role in the evolution of language. However, the Baldwin effect is a multifaceted and controversial process and the assessment of its connection with language is difficult without a formal model. This paper provides a first step in this direction. We examine a game-theoretic model of the interaction between plasticity and evolution in the context of a simple language game. Additionally, we describe three distinct (...)
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    Piccoli Barbara (2013). "Advice to the Medical Students in My Service": The Rediscovery of a Golden Book by Jean Hamburger, Father of Nephrology and of Medical Humanities. Philosophy, Ethics, and Humanities in Medicine 8 (1):2-.
    Jean Hamburger (1909--1992) is considered the founder of the concept of medical intensive care (reanimation medicale) and the first to propose the name Nephrology for the branch of medicine dealing with kidney diseases. One of the first kidney grafts in the world (with short-term success), in 1953, and the first dialysis session in France, in 1955, were performed under his guidance. His achievements as a writer were at least comparable: Hamburger was awarded several important literary prizes, including prix Femina, (...)
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  34.  20
    Carlos Arboleda Mora (2010). El argumento ontológico en Paul Tillich Y Jean-Luc Marion. Escritos 18 (40):36-51.
    Se presentan las concepciones sobre el argumento ontológico en Paul Tillich y en Jean-Luc Marion. Paul Tillich no ha creado una propia escuela de pensamiento, pero ha influido sobre muchos pensadores. Abre el camino a posteriores reflexiones, desde diversos puntos metodológicos, sobre el problema ontológico, sobre la realidad de Dios y sobre la relación del Ser con la cultura. Se puede decir que, a partir de él, se abren caminos para pensar el papel de la mística en el conocimiento (...)
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  35.  33
    Anita Burdman Feferman (2012). Jean van Heijenoort: Kaleidoscope. [REVIEW] Logica Universalis 6 (3-4):277-291.
    Leitmotifs in the life of Jean van Heijenoort.
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  36.  12
    Sara L. Uckelman (2012). Prior on an Insolubilium of Jean Buridan. Synthese 188 (3):487-498.
    We present Prior's discussion of a puzzle about valditity found in the writings of the fourteenth-century French logician Jean Buridan and show how Prior's study of this puzzle may have provided the conceptual inspiration for his development of hybrid logic.
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  37.  17
    Joeri Schrijvers (2009). What Comes After Christianity? Jean-Luc Nancy's Deconstruction of Christianity. Research in Phenomenology 39 (2):266-291.
    This article aims to be a confrontation with Nancy's 'deconstruction of Christianity.' Its arguments are instructed by Derrida's thesis in his On Touching—Jean-Luc Nancy , in which he speaks of the 'destructive effects' of Nancy's own thinking. One such effect is, according to Derrida, Nancy's complicity with some form of metaphysical thinking. The conclusion of this article therefore aims to expound on just what sort of metaphysics returns in Nancy's work and proposes a more viable—and phenomenological—option with regard to (...)
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  38.  10
    Hélène Leblanc (2014). Intention et signe dans le Tractatus de signis de Jean Poinsot. Methodos 14.
    Parmi les différentes approches possibles de la matière historique, on observe souvent, dans la littérature, une tension entre les deux options suivantes : faire d’un auteur le précurseur d'une révolution dont notre modernité serait l'héritière directe, ou au contraire, et par réaction, se livrer à un travail de remise en contexte détaillé qui prend parfois le risque de gommer l'originalité possible de ce même auteur. Le Traité sur les signes de Jean Poinsot , dominicain du début du XVIIe siècle, (...)
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  39.  28
    Richard J. Lane (2009). Jean Baudrillard. Routledge.
    Jean Baudrillard is one of the most famous and controversial of writers on postmodernism. But what are his key ideas? Where did they come from and why are they important? This book offers a beginner's guide to Baudrillard's thought, including his views on technology, primitivism, reworking Marxism, simulation and the hyperreal, and America and postmodernism. Richard Lane places Baudrillard's ideas in the contexts of the French and postmodern thought and examines the ongoing impact of his work. Concluding with an (...)
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  40. Jean Buridan & Peter King (1985). Jean Buridan's Logic the Treatise on Supposition, the Treatise on Consequences.
  41.  7
    Alex Villas Boas (2014). A natureza poética da espiritualidade não religiosa: Um olhar a partir de Jean Paul Sartre. Horizonte 12 (35):777-804.
    This article proposes to examine some theories of non-religious spirituality in light of the growing phenomenon of those individuals who declared themselves as having "no religion" by Brazilian religious census conducted in 2010 by the Brazilian Institute of Geography and Statistics (IBGE). The intention here is to identify how the poetic question presents itself as the fundamental element of these proposals about spirituality for authors, since beauty is part of the spiritual quest, as in: Viktor Frankl and existential religiosity grounded (...)
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  42.  9
    Eduardo Romero de Oliveira (2011). Ética em Jean Burlamaqui e o ensino conimbricense do direito natural. Trans/Form/Ação 30 (1):81-99.
    Apresentamos o tratado de direito natural Jean Burlamaqui, utilizado nos seminários e ensino de filosofia em Portugal, por volta de 1770. Nosso texto expõe as principais noções morais de sua teoria jusnaturalista, com objetivo de destacar como ela ajudou a configurar então os pressupostos para a reflexão política portuguesa.
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  43.  13
    Alberto Brodesco (2013). Corpo nudo, deforme, violato. Un montaggio nelle Histoire(s) du cinéma di Jean-Luc Godard. Scienza and Politica. Per Una Storia Delle Dottrine 24 (47).
    L’articolo ragiona intorno al film-saggio Histoire(s) du cinéma (1988-1998) di Jean-Luc Godard e si sofferma in particolare su un controverso montaggio in cui il regista francese accosta estratti da un film pornografico, Freaks di Tod Browning e riprese dai campi di concentramento. In questa sequenza Godard sottopone a una verifica estrema la sua teoria del montaggio, l’idea della riconciliazione, destinata a produrre scintille di pensiero, tra realtà contrapposte. Questa forzatura delle immagini richiama un’analoga forzatura del testimone mostrata in una (...)
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  44. Jean Paul Sartre, Simone de Beauvoir, Lee Fahnestock & Norman MacAfee (1994). Quiet Moments in a War the Letters of Jean-Paul Sartre to Simone de Beauvoir, 1940-1963. Monograph Collection (Matt - Pseudo).
  45.  9
    Alberto Ribeiro G. De Barros (2011). Direito natural e propriedade em Jean Bodin. Trans/Form/Ação 29 (1):31-43.
    Este artigo pretende discutir os conceitos de direito natural e propriedade no Iuri universi distributio (1578) e as suas conseqüências políticas no Methodus ad facilem historiarum cognitionem (1566) e no Les Six Livres de la République (1576), de Jean Bodin.
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  46.  6
    Pierre Effa, Achille Massougbodji, Francine Ntoumi, François Hirsch, Henri Debois, Marissa Vicari, Assetou Derme, Jacques Ndemanga-kamoune, Joseph Nguembo, Benido Impouma, Jean-paul Akué, Armand Ehouman, Alioune Dieye & Wen Kilama (2007). Ethics Committees in Western and Central Africa: Concrete Foundations. Developing World Bioethics 7 (3):136–142.
    The involvement of developing countries in international clinical trials is necessary for the development of appropriate medicines fo.
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  47.  14
    C. Fred Alford (2012). Jean Améry: Resentment as Ethic and Ontology. [REVIEW] Topoi 31 (2):229-240.
    Against the view that trauma cripples the survivor’s ability to account for his or her own experience, Jean Améry, a survivor of Auschwitz, argued that trauma speaks a language of its own. In this language, what may be taken as a clinical symptom, the inability to let go of a traumatic past, is actually an ethical stance on behalf of history’s victims. Améry wrote about aging in similar terms. Aging and death are an assault on the values of life, (...)
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  48.  7
    Douglas Ferreira de Barros (2013). Estudos clássicos, filosofia E crítica aos comentadores: Jean Bodin, da educação jurídica à ciência do direito. Cadernos de Ética E Filosofia Política 22:6-17.
    This article presents Jean Bodin’s critic to the juridic approach of the laws and the idea of justice in his time. Firstly, it presents Bodin’s opposition to the glossators of the Roman Law. Secondly, it defends that Bodin considers the method as a tool that could make it possible to achieve an exact knowledge of the principles of the law. Finally, it deals with Bodin’s approach to the knowledge of the law as scientific knowledge. In this sense, the article (...)
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  49.  11
    John W. Dawson Jr (2012). Jean van Heijenoort and the Gödel Editorial Project. Logica Universalis 6 (3-4):293-299.
    A colleague’s personal recollections of Jean van Heijenoort’s contributions to the editing of volumes I–III of Gödel’s Collected Works and of his interactions with the other editors.
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  50.  8
    Janice Richardson (2007). On Not Making Ourselves the Prey of Others: Jean Hampton's Feminist Contractarianism. [REVIEW] Feminist Legal Studies 15 (1):33-55.
    This article assesses Jean Hampton’s feminist contractarianism by considering the way in which she draws together the contradictory positions of Hobbes and Kant to produce a test for exploitation in personal relationships. The ways in which this work fits with her other analysis of retribution, gratitude and self-worth are examined. Hampton’s work is evaluated in the context of Carole Pateman’s argument that moral theories distract from the political analysis of who has a voice in relationships. Hampton’s work presumes the (...)
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