Search results for 'Augusto Forti' (try it on Scholar)

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  1. Augusto Forti (ed.) (1984). Scientific Forecasting and Human Needs: Trends, Methods, and Message: Proceedings of a Symposium Held in Tbilisi, Ussr, 6-11 December 1981. [REVIEW] Pergamon.
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  2.  2
    Luis M. Augusto (2005). Who's Afraid of Idealism? University Press of America.
    In Who's Afraid of Idealism? the philosophical concept of idealism, the extent to which reality is mind-made, is examined in new light. Author Luis M. Augusto explores epistemological idealism, at the source of all other kinds of idealism, from the viewpoints of Immanuel Kant and Friedrich Nietzsche, two philosophers who spent a large part of their lives denigrating the very concept. Working from Kant and Nietzsche's viewpoints that idealism was a scandal to philosophy and the cause of nihilism, (...) evaluates these philosophers and their role in shaping epistemological idealism. Using textual evidence from their writings and their reactions to western philosophers such as Plato, Descartes, and Hegel, Who's Afraid of Idealism? argues that in fact Kant and Nietzsche were really idealists at heart. In accessible prose, this text puts forward a theory that goes against current scholarly opinion, and even Kant and Nietzsche's opinions of themselves. (shrink)
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  3.  61
    Luis M. Augusto (2010). Unconscious Knowledge: A Survey. Advances in Cognitive Psychology 6:116-141.
    The concept of unconscious knowledge is fundamental for an understanding of human thought processes and mentation in general; however, the psychological community at large is not familiar with it. This paper offers a survey of the main psychological research currently being carried out into cognitive processes, and examines pathways that can be integrated into a discipline of unconscious knowledge. It shows that the field has already a defined history and discusses some of the features that all kinds of unconscious knowledge (...)
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  4.  29
    Luis M. Augusto (2014). Unconscious Representations 2: Towards an Integrated Cognitive Architecture. [REVIEW] Axiomathes 24 (1):19-43.
    The representational nature of human cognition and thought in general has been a source of controversies. This is particularly so in the context of studies of unconscious cognition, in which representations tend to be ontologically and structurally segregated with regard to their conscious status. However, it appears evolutionarily and developmentally unwarranted to posit such segregations, as,otherwise, artifact structures and ontologies must be concocted to explain them from the viewpoint of the human cognitive architecture. Here, from a by-and-large Classical cognitivist viewpoint, (...)
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  5.  1
    Vieri Benci, Mauro Di Nasso & Marco Forti (2006). An Aristotelian Notion of Size. Annals of Pure and Applied Logic 143 (1):43-53.
    The naïve idea of “size” for collections seems to obey both Aristotle’s Principle: “the whole is greater than its parts” and Cantor’s Principle: “1-to-1 correspondences preserve size”. Notoriously, Aristotle’s and Cantor’s principles are incompatible for infinite collections. Cantor’s theory of cardinalities weakens the former principle to “the part is not greater than the whole”, but the outcoming cardinal arithmetic is very unusual. It does not allow for inverse operations, and so there is no direct way of introducing infinitesimal numbers. Here (...)
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  6.  37
    Luis M. Augusto (2013). Unconscious Representations 1: Belying the Traditional Model of Human Cognition. [REVIEW] Axiomathes 23 (4):1-19.
    The traditional model of human cognition (TMHC) postulates an ontological and/or structural gap between conscious and unconscious mental representations. By and large, it sees higher-level mental processes as commonly conceptual or symbolic in nature and therefore conscious, whereas unconscious, lower-level representations are conceived as non-conceptual or sub-symbolic. However, experimental evidence belies this model, suggesting that higher-level mental processes can be, and often are, carried out in a wholly unconscious way and/or without conceptual representations, and that these can be processed unconsciously. (...)
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  7.  13
    Luis M. Augusto (2010). Accommodating Unconscious Beliefs. Princípios 17 (28):129-154.
    More often than not, theories of belief and of belief ascription restrict themselves to conscious beliefs, thus obliterating a vast part of our mental life and offering extremely incomplete, unrealistic theories. Indeed, conscious beliefs are the exception, not the rule, as far as human doxastic states are concerned, and a naturalistic, realistic theory of knowledge that aspires to completeness has to take unconscious beliefs into consideration. This paper is the elaboration of such a theory of belief.
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  8.  11
    M. Forti & R. Hinnion (1989). The Consistency Problem for Positive Comprehension Principles. Journal of Symbolic Logic 54 (4):1401-1418.
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  9.  23
    Luis M. Augusto (2006). A Little Idealism Is Idealism Enough. Idealistic Studies 36 (1):61-73.
    Given the evidence available today, we know that the later Middle Ages knew strong forms of idealism. However, Plato alone will not do to explain some of its features. Aristotle was the most important philosophical authority in the thirteenth and fourteenth centuries, but until now no one dared explore in his thought the roots of this idealism because of the dogma of realism surrounding him. I challenge this dogma, showing that the Stagirite contained in his thought the roots of idealist (...)
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  10.  3
    Maria das Graças de Moraes Augusto (2010). A arte de narrar ou as relações perigosas entre a Philosophí­a e a Tékhne. Princípios 11 (15-16):07-28.
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  11.  7
    Luís M. Augusto (2011). Putting the horse before the cart: A pragmatist analysis of knowledge. Trans/Form/Ação 34 (2):135-152.
    The definition of knowledge as justified true belief is the best we presently have. However, the canonical tripartite analysis of knowledge does not do justice to it due to a Platonic conception of a priori truth that puts the cart before the horse. Within a pragmatic approach, I argue that by doing away with a priori truth, namely by submitting truth to justification, and by accordingly altering the canonical analysis of knowledge, this is a fruitful definition. So fruitful indeed that (...)
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  12.  5
    Maria Das Graças & Moraes Augusto (2011). “Em casa de caranguejo, pele fina é maldição”: Filosofia E sofística em tutaméia de joão Guimarães Rosa. Humanitas 63:605-636.
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  13.  5
    Remo Bodei, Mariapaola Fimiani & Simona Forti (2002). Discussione su "L'individuo senza passioni. Individualismo moderno e perdita del legame sociale", di Elena Pulcini. Iride 15 (2):419-434.
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  14.  3
    Francisco Carrera Augusto (2003). Medios de comunicación al servicio de Africa: Centro Mundo Negro. Critica 53 (908):50-53.
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  15.  3
    Marco Forti & Furio Honsell (1985). A Model Where Cardinal Ordering is Universal. Mathematical Logic Quarterly 31 (31‐34):533-536.
  16.  3
    Peixoto Junior & Carlos Augusto (2004). As relações objetais primárias no contexto da falha básica. Natureza Humana 6 (2):235-253.
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  17.  3
    G. Ramírez & César Augusto (2010). Derechos humanos en el ser histórico Del hombre: Una proximación a la filosofía de Ignacio Ellacuría. Escritos 15 (35):230-259.
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  18.  3
    Luís M. Augusto (2010). Eckhart's Bilder. Princípios 15 (24):167-186.
    Eckhart’s doctrine of the bilder is highly original not so much for containing new elements as for the conciliation it achieved among sources at first sight incompatible; these sources can be reduced to three main ones: Plato, Aristotle, and Christian thought. In this paper, I show that Eckhart’s doctrine of the bilder is simultaneously a) an Aristotelian epistemic recreation of Plato’s doctrine of ideas, and b) a Christian ontological recreation of Aristotle’s doctrine of cognition. As such, it is a technical (...)
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  19.  8
    Marco Forti & Furio Honsell (1985). The Consistency of the Axiom of Universality for the Ordering of Cardinalities. Journal of Symbolic Logic 50 (2):502-509.
  20.  1
    Sara Augusto (2009). A fábula de Europa: mito e alegoria nos "Desmaios de Maio em sombras do Mondego". Humanitas 61:191-210.
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  21.  1
    Maria das Graças de Moraes Augusto (2011). ''Em Casa de Caranguejo, Pele Fina É Maldiçao': Filosofía E Sofística Em "Tutaméia" de Joao Guimaraes Rosa. Humanitas 63:605-636.
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  22.  1
    Marco Forti & Furio Honsell (1984). Comparison of the Axioms of Local and Global Universality. Zeitschrift fur mathematische Logik und Grundlagen der Mathematik 30 (13‐16):193-196.
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  23.  3
    Maria de Fátima Augusto (2004). A Montagem Cinematográfica E a Lógica Das Imagens. Fumec.
    Este livro é o resultado de um estudo sobre a teoria da montagem cinematográfica.
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  24. Roberto Augusto (2008). Genealogy of Time and Space in Schelling's Die Weltalter. Pensamiento 64 (241):499-509.
     
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  25.  0
    Furio Ferraresi, Simona Forti & Geminello Preterossi (1999). Discussione su "Communitas" di Roberto Esposito. Iride 12 (2):413-426.
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  26.  0
    Marco Forti & Furio Honsell (1998). Addendum and Corrigendum Choice Principles in Hyperuniverses Annals of Pure and Applied Logic 77 35–52. Annals of Pure and Applied Logic 92 (2):211-214.
    The proof of Lemma 5 in our paper “Choice Principles in Hyperuniverses” [3], contains an error. In the present note we show that the statement of that lemma is false and hence the Axiom of Choice fails in all κ-hyperuniverses, for uncountable κ. However, a weaker version of Lemma 5 can be proved, which implies that the Linear Ordering Principle holds in all κ-metric κ-hyperuniverses.
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  27.  0
    Marco Forti & Furio Honsell (1996). Choice Principles in Hyperuniverses. Annals of Pure and Applied Logic 77 (1):35-52.
    It is well known that the validity of Choice Principles is problematic in non-standard Set Theories which do not abide by the Limitation of Size Principle. In this paper we discuss the consistency of various Choice Principles with respect to the Generalized Positive Comprehension Principle . The Principle GPC allows to take as sets those classes which can be specified by Generalized Positive Formulae, e.g. the universe. In particular we give a complete characterization of which choice principles hold in Hyperuniverses. (...)
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  28. Simona Forti (2012). I Nuovi Demoni: Ripensare Male E Potere. Feltrinelli.
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  29.  10
    Simona Forti (2006). The Biopolitics of Souls: Racism, Nazism, and Plato. Political Theory 34 (1):9 - 32.
    This essay focuses on the relationship between biopolitics and race theory. Starting from Foucault, many authors have considered totalitarian anti-Semitism as a depravity of biologism. This essay would like to challenge this all-too-simple positivist, materialist, and evolutionist picture of biopolitics in the Third Reich. It examines another "tradition" of racial theories, central to National Socialism, much closer to the revered Western philosophical tradition than Darwinism ever was. This kind of racism presents itself as the authentic heir of that "Metaphysics of (...)
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  30.  48
    Christopher Menzel (1984). Cantor and the Burali-Forti Paradox. The Monist 67 (1):92-107.
    In studying the early history of mathematical logic and set theory one typically reads that Georg Cantor discovered the so-called Burali-Forti (BF) paradox sometime in 1895, and that he offered his solution to it in his famous 1899 letter to Dedekind. This account, however, leaves it something of a mystery why Cantor never discussed the paradox in his writings. Far from regarding the foundations of set theory to be shaken, he showed no apparent concern over the paradox and its (...)
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  31. Giovanni Dessì, Augusto Del Noce & Ugo Spirito (1994). Augusto Del Noce E Ugo Spirito Un Rapporto Intellettuale Attraverso l'Epistolario (1954-1973. Monograph Collection (Matt - Pseudo).
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  32. Roberto Augusto (2007). La Polémica Epistolar Entre Schelling Y Eschenmayer. Anuario Filosófico 40 (3).
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  33.  1
    F. Conca (2012). Augusto nella storiografia bizantina. Paideia: Rivista Letteraria di Informazione Bibliografica 67 (67):91-105.
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  34.  2
    Valerio Casadio (2012). L'ira di Augusto (Plut. Mor. 194a-208a). Paideia 67:77-89.
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  35.  6
    Luis M. Augusto (2009). Do Unconscious Beliefs Yield Knowledge? Revista Filosófica de Coimbra 35:161-184.
    This paper defends the view that a correct analysis of knowledge must take empirical data into consideration. The data here provided is from experimental psychology, namely from phenomena involving unconscious cognition.
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  36.  5
    Carlos Augusto Peixoto Junior & Carlos Augusto (2004). As relações objetais primárias no contexto da falha básica. Natureza Humana 6 (2):235-253.
    Este artigo tem como objetivo abordar o problema das relações objetais primárias recorrendo a alguns conceitos formulados por Michael Balint. Para isto, parte-se da discussão sobre duas posições ou modos de investimento precoces, para em seguida situá-los no contexto da falha básica, compreendida como um mecanismo primitivo de constituição da subjetividade e uma das principais áreas do aparato psíquico. Com isso pretende-se oferecer um esboço da teoria balintiana sobre as origens da subjetivação, articulando-a com a chamada clínica de pacientes difíceis.This (...)
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  37.  5
    Luis M. Augusto (2012). Teodorico de Freiberg. Tratado sobre a origem das coisas categoriais. 2. Revista Filosófica de Coimbra 21 (41):297-330.
    Translation from the Latin into Portuguese, with extensive introduction and notes, of Dietrich of Freiberg's De origine rerum praedicamentalium, Chapters 3 and 4. This text, a late medieval treatise on reality and human cognition (or human cognition and reality), is a particularly hard nut to crack; hence my having translated it (O.K., I also enjoyed the Latin part).
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  38.  3
    Luis M. Augusto (2011). Teodorico de Freiberg. Tratado sobre a origem das coisas categoriais. 1. Revista Filosófica de Coimbra 20 (40):507-552.
    Translation from the Latin into Portuguese, with extensive introduction and notes, of Dietrich of Freiberg's De origine rerum praedicamentalium, Chapters 1 and 2. This text, a late medieval treatise on reality and human cognition (or human cognition and reality), is a particularly hard nut to crack; hence my having translated it (O.K., I also enjoyed the Latin part).
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  39.  3
    Luis M. Augusto (2012). Teodorico de Freiberg. Tratado sobre a origem das coisas categoriais. 3. Revista Filosófica de Coimbra 21 (42):607-648.
    Translation from the Latin into Portuguese, with extensive introduction and notes, of Dietrich of Freiberg's De origine rerum praedicamentalium, Chapter 5. This text, a late medieval treatise on reality and human cognition (or human cognition and reality), is a particularly hard nut to crack; hence my having translated it (O.K., I also enjoyed the Latin part).
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  40.  4
    T. B. L. Webster & L. Forti (1967). La Ceramica di Gnathia. Journal of Hellenic Studies 87:192.
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  41.  9
    Luis M. Augusto (2013). Freud, Jung, Lacan: Sobre o inconsciente. Universidade Do Porto.
    Introduction - From the Illiad to the Studies on Hysteria: A chronology of the discovery of the unconscious mind - Freud's theories of the unconscious mind - Jung's collective unconscious - Lacan's linguistic paradigm.
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  42.  0
    Roberto Augusto (2009). La evolución intelectual Del último Schelling: Filosofía negativa Y filosofía positiva. Anuario Filosófico 42 (3).
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  43. J. Avigad, B. Courcelle, I. Walukiewicz, D. W. Cunningham, T. Fernando, M. Forti & F. Honaell (1998). Hjorth, G., Kechris, AS and Louveau, A., Bore1 Equivalence. Annals of Pure and Applied Logic 92:297.
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  44.  0
    Marco Forti & Furio Honsell (1998). Choice Principles in Hyperuniverses Annals of Pure and Applied Logic 77 (1996) 35-52. Annals of Pure and Applied Logic 92 (2):211-214.
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  45. Fiorenzo Forti (1948). Incontro con Bassani. Convivium 4:501-509.
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  46. Simona Forti (2014). The the New Demons: Rethinking Power and Evil Today. Stanford University Press.
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  47.  35
    G. Hellman (2011). On the Significance of the Burali-Forti Paradox. Analysis 71 (4):631-637.
    After briefly reviewing the standard set-theoretic resolutions of the Burali-Forti paradox, we examine how the paradox arises in set theory formalized with plural quantifiers. A significant choice emerges between the desirable unrestricted availability of ordinals to represent well-orderings and the sensibility of attempting to refer to ‘absolutely all ordinals’ or ‘absolutely all well-orderings’. This choice is obscured by standard set theories, which rely on type distinctions which are obliterated in the setting with plurals. Zermelo's attempt ( 1930 ) to (...)
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  48.  20
    Patricia Noguera (2012). Augusto Angel-Maya y la Filosofía Ambiental en Colombia. Environmental Ethics 34 (Supplement):33-43.
    La intención de este ensayo es dar cuenta de algunas tendencias del Pensamiento Filosófico-Ético Ambiental colombiano, y su importancia en la Escuela de Pensamiento Ambiental que se está construyendo en la Universidad Nacional Sede Manizales gracias a los aportes de pensadores que han asumido la tarea de pensar lo pensado. En la primera parte presentaremos el pensamiento de of Augusto Angel-Maya, quien inauguró la escuela colombiana de pensamientoambiental y luego concisamente introduciremos las voces de José María Borrero, Julio Carrizosa, (...)
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  49.  16
    Patricia Noguera (2012). Augusto Angel-Maya and Environmental Philosophy in Colombia. Environmental Ethics 34 (4):367-377.
    Some tendencies of Colombian environmental philosophical-ethical thought are being developed in the school of environmental thought at the National University of Colombia, Manizales Campus, thanks to the contributions of a group of thinkers who have undertaken the task of rethinking what has been thought. The thought of Augusto Angel-Maya inaugurated the Colombian environmental philosophy school of thought and his work has been followed by the voices of Jose Maria Borrero, Julio Carrizosa, Arturo Escobar, Guillermo Hoyos, Rubiel Ramírez, and Patricia (...)
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  50.  6
    Adriana María Arpini (2012). El valor como medida de la trascendencia: Un punto de coincidencia entre Francisco Romero y Augusto Salazar Bondy. Cuyo 29 (2):161-174.
    Francisco Romero y Augusto Salazar Bondy se interesaron por los temas antropológicos y axiológicos, por la actualización y difusión de la producción filosófica en general y, en especial la de lengua española y manifestaron particular inquietud por los desarrollos de la filosofía en América Latina. Aunque la evolución posterior del pensamiento de Salazar Bondy siguió rumbos teóricos diferentes a los de Romero, es posible señalar algunos puntos de contacto entre sus ideas acerca del valor, sobre todo con aquellas que (...)
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