Search results for 'Beginning' (try it on Scholar)

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  1.  3
    Albertas Milinis, Agnė Baranskaitė & Armanas Abramavičius (2011). Problematic Aspects of the Beginning and end of Human Life in the Context of Homicide (article in Lithuanian). Jurisprudence 18 (3):1123-1143.
    Both in criminal law science and in the judicial practice there are a lot of discussions as to what should be considered as the beginning and end of human life. Birth and death are not instantaneous acts, but rather processes made up of time-spans that can be construed as evidence of the beginning or end of a human life. From a biological point of view the human life is a constant, continuous metabolic process after cessation of which the (...)
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  2.  13
    John Sallis (1999). Chorology: On Beginning in Plato's Timaeus. Indiana University Press.
    "This excellent work... deserves the serious consideration of all who are interested in contemporary philosophy as well as those who concern themselves with ...
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  3. Arnold Ehrhardt (1968). The Beginning. New York, Barnes & Noble.
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  4. John P. Lizza (ed.) (2009). Defining the Beginning and End of Life: Readings on Personal Identity and Bioethics. Johns Hopkins University Press.
  5. Ioannis Trisokkas (2012). Hegel on the Beginning of Science. In Pyrrhonian Scepticism and Hegel's Theory of Judgement. Brill 93-119.
     
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  6.  8
    David Deutsch (2011). The Beginning of Infinity: Explanations That Transform the World. Viking Adult.
    The reach of explanations -- Closer to reality -- The spark -- Creation -- The reality of abstractions -- The jump to universality -- Artificial creativity -- A window on infinity -- Optimism -- A dream of Socrates -- The multiverse -- A physicist's history of bad philosophy -- Choices -- Why are flowers beautiful? -- The evolution of culture -- The evolution of creativity -- Unsustainable -- The beginning.
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  7.  49
    Andrew Loke (2014). A Modified Philosophical Argument for a Beginning of the Universe. Think 13 (36):71-83.
    Craig's second philosophical argument for a beginning of the universe presupposes a dynamic theory of time, a limitation which makes the argument unacceptable for those who do not hold this theory. I argue that the argument can be modified thus: If time is beginning-less, then it would be the case that a person existing and counting as long as time exists would count an actual infinite by counting one element after another successively, but the consequent is metaphysically impossible, (...)
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  8. Richard Swinburne (1996). The Beginning of the Universe and of Time. Canadian Journal of Philosophy 26 (2):169 - 189.
    Given four modest verificationist theses, tying the meaning of talk about instants and periods to the events which (physically) could occur during, before or after them, the only content to the claim the Universe had a beginning (applicable equally to chaotic or orderly universes) is in terms of it being preceded by empty time. It follows that time cannot have a beginning. The Universe, however, could have a beginning--even if it has lasted for an infinite time.
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  9.  17
    Martin Pilch (2015). A Missing Folio at the Beginning of Wittgenstein's MS 104. Nordic Wittgenstein Review 4 (2):65-97.
    A close investigation of Wittgenstein’s MS 104, which contains the so-called Prototractatus, has shown that the manuscript originally contained an additional folio that was later cut out and is now missing. The content of this missing folio could be partly reconstructed by a faint inverse imprint that it has left behind on page 2. The paper discusses the consequences of this discovery for the interpretation of the beginning and early formation of the Prototractatus, including the introduction and role of (...)
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  10. Quentin Smith (1988). The Uncaused Beginning of the Universe. Philosophy of Science 55 (1):39-57.
    There is sufficient evidence at present to justify the belief that the universe began to exist without being caused to do so. This evidence includes the Hawking-Penrose singularity theorems that are based on Einstein's General Theory of Relativity, and the recently introduced Quantum Cosmological Models of the early universe. The singularity theorems lead to an explication of the beginning of the universe that involves the notion of a Big Bang singularity, and the Quantum Cosmological Models represent the beginning (...)
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  11. Henrik Zinkernagel (2008). Did Time Have a Beginning? International Studies in the Philosophy of Science 22 (3):237 – 258.
    By analyzing the meaning of time I argue, without endorsing operationalism, that time is necessarily related to physical systems which can serve as clocks. This leads to a version of relationism about time which entails that there is no time 'before' the universe. Three notions of metaphysical 'time' (associated, respectively, with time as a mathematical concept, substantivalism, and modal relationism) which might support the idea of time 'before' the universe are discussed. I argue that there are no good reasons to (...)
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  12. Chris Mortensen (2003). In the Beginning. Erkenntnis 59 (2):141 - 156.
    In this paper, a survey is made of some of the contributionsto the interpretation of Hartle and Hawking's theory of thewave function of the universe and its beginning. It is arguedthat there are considerable difficulties with the interpretationof the theory, but that there is at least one interpretationhitherto not found in the literature which survives existingphilosophical objections.
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  13.  10
    Manuela Pallotto Strickland (2015). Under a Starry Vault. Warburg, Jung and the Renaissance of Ancient Paganisms at the Beginning of the 20 Th Century. Aisthesis. Pratiche, Linguaggi E Saperi Dell’Estetico 8 (2):41-57.
    The paper tackles the controversial question of the affinities between the work of Aby Warburg and Carl Gustav Jung. Instead of focussing her interest exclusively on the concepts of collective memory and primordial images, though, the author critically compares the different ways Warburg and Jung looked at the renaissance of ancient practices of Paganism at the beginning of the Twentieth century, and questions the extent to which the cultural crisis heralded by Modernity, and the challenges brought about by secularisation (...)
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  14.  87
    Daniel Watts (2007). The Paradox of Beginning: Hegel, Kierkegaard and Philosophical Inquiry. Inquiry 50 (1):5 – 33.
    This paper reconsiders certain of Kierkegaard's criticisms of Hegel's theoretical philosophy in the light of recent interpretations of the latter. The paper seeks to show how these criticisms, far from being merely parochial or rhetorical, turn on central issues concerning the nature of thought and what it is to think. I begin by introducing Hegel's conception of "pure thought" as this is distinguished by his commitment to certain general requirements on a properly philosophical form of inquiry. I then outline Hegel's (...)
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  15.  24
    Pamela S. Maykut (1994). Beginning Qualitative Research: A Philosophic and Practical Guide. Falmer Press.
    Although theoretically rigorous, the book is comprehensible to the beginning qualitative researcher.
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  16. David S. Oderberg (2003). The Beginning of Existence. International Philosophical Quarterly 43 (2):145-157.
    Central to recent debate over the Kalam Cosmological Argument, and over the origin of the universe in general, has been the issue of whether the universe began to exist and, if so, how this is to be understood. Adolf Grünbaum has used two cosmological models as a basis for arguing that the universe did not begin to exist according to either of them. Concentrating in this paper on the second (“open interval”) model, I argue that he is wrong on both (...)
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  17.  13
    E. V. Kryazheva-Kartsieva (2008). Overconfessional Syncretic Mystical Currents in Russia and Germany at the Beginning of the ХХ Century. Proceedings of the Xxii World Congress of Philosophy 45:487-500.
    Doubtless interest for a modern science represents the answer to a question on the reasons of passion among intellectuals in Russia and Germany for overconfessional currents like theosophy and antroposophy. The author distinguishes the spiritual crisis like the most important prerequisite of passion for works of E. Blavatskaja and R. Shtajner. E. V. Kriageva-Kartseva compares the activity of different theosophical and antroposophical societies in two countries at the beginning of the ХХ century and draws some conclusions. For example, the (...)
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  18.  38
    Wes Morriston (2000). Must the Beginning of the Universe Have a Personal Cause? Faith and Philosophy 17 (2):149-169.
    The aim of this paper is to take a close look at some little discussed aspects of the kalam cosmological argument, with a view to deciding whether there is any reason to believe the causal principle on which it rests (“Whatever begins to exist must have a cause”), and also with a view to determining what conclusions can be drawn about the nature of the First Cause of the universe (supposing thatthere is one). I am particularly concerned with the problems (...)
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  19. Markus N. A. Bockmuehl (2000). Jewish Law in Gentile Churches: Halakhah and the Beginning of Christian Public Ethics. Baker Academic.
    Halakhah and ethics in the Jesus tradition -- Matthew's divorce texts in the light of pre-rabbinic Jewish law -- Let the dead bury their dead : Jesus and the law revisited -- James, Israel, and Antioch -- Natural law in Second Temple Judaism -- Natural law in the New Testament? -- The Noachide commandments and New Testament ethics -- The beginning of Christian public ethics : from Luke to Aristides and Diognetus -- Jewish and Christian public ethics in the (...)
     
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  20. Jason T. Eberl (2009). Thomism and the Beginning of Personhood. In John P. Lizza (ed.), Defining the Beginning and End of Life: Readings on Personal Identity and Bioethics. Johns Hopkins University Press
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  21.  32
    Fiona Cram, Hazel Phillips, Bevan Tipene-Matua, Murray Parsons & Katrina Taupo (2004). A 'Parallel Process'? Beginning a Constructive Conversation About a Mäori Methodology. Journal of Bioethical Inquiry 1 (1):14-19.
    This paper documents the beginning of a conversation about what it means to be Mäori within a larger, mainstream research project. This larger project was conceived by a team of researchers that included a Mäori principal investigator, and funding was gained from a funding agency that has established criteria for Mäori responsiveness. The Mäori component of the project was, however, not initially conceived of as separate from the non-Mäori component. Discussions about this were initiated approximately one year into the (...)
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  22.  51
    Chris Mortensen (2004). In the Beginning. Erkenntnis 59 (2):141-156.
    In this paper, a survey is made of some of the contributions to the interpretation of Hartle and Hawking’s theory of the wave function of the universe and its beginning. It is argued that there are considerable difficulties with the interpretation of the theory, but that there is at least one interpretation hitherto not found in the literature which survives existing philosophical objections.
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  23.  40
    David S. Waller (2012). “Truth in Advertising”: The Beginning of Advertising Ethics in Australia. Journal of Mass Media Ethics 27 (1):46-56.
    In Australia, as in many countries, the early advertising industry had a poor reputation for honesty. However, in 1920 ?truth in advertising? and raising ethical behavior became the focus of the Second Convention of Advertising Men of Australasia, held in Sydney. This was a major event in Australia's advertising history and was seen as a way to legitimize the industry in the eyes of those who doubted advertising's honesty. This paper will look at the Sydney Advertising Convention, with particular reference (...)
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  24.  23
    Osvaldo Pessoa Jr (2001). Counterfactual Histories: The Beginning of Quantum Physics. Philosophy of Science 68 (3):S519 - S530.
    This paper presents a method for investigating counterfactual histories of science. A central notion to our theory of science are "advances" (ideas, data, etc.), which are units passed among scientists and which would be conserved in passing from one possible history to another. Advances are connected to each other by nets of causal influence, and we distinguish strong and weak influences. Around sixty types of advances are grouped into ten classes. As our case study, we examine the beginning of (...)
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  25.  24
    Robert Metcalf (2013). The Elemental Sallis: On Wonder and Philosophy's "Beginning". Journal of Speculative Philosophy 27 (2):208-215.
    One will never be able to interrogate wonder philosophically except by way of a questioning that the operation of wonder will already have determined. It is a well-known teaching in the writings of both Plato and Aristotle that wonder (thauma) is the beginning of philosophy. But few philosophers have given wonder much thought—certainly, no philosopher that I am aware of has, like Professor Sallis, returned time and again to think through wonder. Sallis’s thinking through wonder is guided by his (...)
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  26.  7
    Ulla Lindgren (2005). Experiences of Beginning Teachers in a School‐Based Mentoring Program in Sweden. Educational Studies 31 (3):251-263.
    Even though teacher education has been successful in preparing students for their future profession, the classroom reality can differ greatly from the inservice training. Many novice teachers therefore find the transition from student teacher to inservice teacher overwhelming To support beginning teachers, mentoring programs—where more experienced teachers support novice teachers—have become commonplace in many schools worldwide. In Sweden, mentoring for beginning teachers has been a frequent feature of support since 2001. This study, conducted in Sweden, examines seven novice (...)
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  27.  4
    David Ehrenfeld (1993). Beginning Again: People and Nature in the New Millennium. Oxford University Press.
    Early in this volume, David Ehrenfeld describes what prophecy really is. Referring to the biblical prophets, he says they were not the "holy fortunetellers that the word prophet has come to signify....The business of prophecy is not simply foretelling the future; rather it is describing the present with exceptional truthfulness and accuracy." Once this is done, then it can be seen that broad aspects of the future have suddenly become apparent. The twentieth century is drawing to a chaotic close amidst (...)
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  28.  37
    Anthony F. Beavers, In the Beginning Was the Word and Then Four Revolutions in the History of Information.
    In the beginning was the word, or grunt, or groan, or signal of some sort. This, however, hardly qualifies as an information revolution, at least in any standard technological sense. Nature is replete with meaningful signs, and we must imagine that our early ancestors noticed natural patterns that helped to determine when to sow and when to reap, which animal tracks to follow, what to eat, and so forth. Spoken words at first must have been meaningful in some similar (...)
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  29. Martin Heidegger & Weiguo Zhao (2010). The Presupposition of the Phenomenology: Its Absolute Beginning with the Absolute. Modern Philosophy 1:88-93.
    Heidegger through Hegel's "Phenomenology of Mind" from the absolute beginning and returns the absolute prerequisite for the analysis, while abandoning Hegel skillfully expounded his own view of hermeneutics, in particular related to the limited and infinite nature of the relationship, the meaning of existence and there are other issues, for we understand the "Phenomenology of Mind", to understand Heidegger's own thinking and in philosophical method, as well as between the two thinkers and critical internal succession relations are very instructive.
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  30.  1
    Rosalind Hursthouse, Beginning Lives.
    In this text book Rosalind Hursthouse examines the complex questions surrounding the morality of abortion. Beginning by discussing the moral status of the foetus, she outlines and criticizes the main philosophical liberal positions on abortion, discussing alsl their bearing on the related issues of ifanticide, foetal research, surrogacy, murder and our treatment of animals. In place of the currently prevailing positions, the author offers a novel approach to these issues based on the recently revived theory of neo–Aristotelianism which emphasizes (...)
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  31.  28
    Robert A. Krieg (1995). A Fortieth-Anniversary Reappraisal of `Chalcedon: End or Beginning?'. Philosophy and Theology 9 (1/2):77-116.
    This essay shows why Karl Rahner’s “Chalcedon: End or Beginning?,” also titled “Current Problems in Christology” (1954), stands as a breakthrough in contemporary Catholic Christology. After describing the Neo-Thomism and Neo-Scholasticism of the early twentieth century, it examines one instance of this body of thought: Reginald Garrigou-Lagrange’s “Christ the Savior” (1946). Then, the essay reviews the argument of “Chalcedon: End or Beginning?” Finally, it contrasts Garrigou-Lagrange’s literal Thomism and Rahner’s transcendental Thomism.
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  32.  15
    Wiland Eric (2013). In the Beginning Was the Doing: The Premises of the Practical Syllogism. Canadian Journal of Philosophy 43 (3):303-321.
    (2013). In the beginning was the doing: the premises of the practical syllogism. Canadian Journal of Philosophy: Vol. 43, No. 3, pp. 303-321.
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  33.  2
    B. van Oorschot & A. Simon (2006). Importance of the Advance Directive and the Beginning of the Dying Process From the Point of View of German Doctors and Judges Dealing with Guardianship Matters: Results of an Empirical Survey. Journal of Medical Ethics 32 (11):623-626.
    Objectives: To analyse and compare the surveys on German doctors and judges on end of life decision making regarding their attitudes on the advance directive and on the dying process.Design: The respondents were to indicate their agreement or disagreement to eight statements on the advance directive and to specify their personal view on the beginning of the dying process.Participants: 727 doctors in three federal states and 469 judges dealing with guardianship matters all over Germany.Main measurements: Comparisons of means, analyses (...)
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  34.  25
    Quentin Smith (1985). On the Beginning of Time. Noûs 19 (4):579-584.
    You can search this site: Note that this analysis of a beginning of time concerns intervals ’of the same length' ; if this qualifying phrase is not added, then the analysis would be invalid for a dense time. If time is dense and began, then for each interval of time there is another interval of a shorter length that is a part of that interval and which completely elapses before the interval of which it is a part completely elapses. (...)
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  35.  36
    Yaakov Zik (2001). Science and Instruments: The Telescope as a Scientific Instrument at the Beginning of the Seventeenth Century. Perspectives on Science 9 (3):259-284.
    : Scientific observation is determined by the human sensory system, which generally relies on instruments that serve as mediators between the world and the senses. Instruments came in the shape of Heron's Dioptra, Levi Ben Gerson's Cross-staff, Egnatio Danti's Torqvetto Astronomico, Tycho's Quadrant, Galileo's Geometric Military Compass, or Kepler's Ecliptic Instrument. At the beginning of the seventeenth century, however, it was unclear how an instrument such as the telescope could be employed to acquire new information and expand knowledge about (...)
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  36. William A. Wallace (2009). St. Thomas on the Beginning and Ending of Human Life. In John P. Lizza (ed.), Defining the Beginning and End of Life: Readings on Personal Identity and Bioethics. Johns Hopkins University Press
     
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  37.  14
    Oana Cogeanu (2012). In the Beginning Was the Triangle. Cultura 9 (2):33-44.
    In the beginning was the triangle, the apostles of semiology say. In arguing for a semiological approach to literature, this paper highlights first that theconsecrated semiotic triangle seen in perspective proves to be a pyramid, with its faces consisting of minimal semiotic triads; it then suggests that the pyramidalsemiotic constructs within a given context project the figure of infinite semiosis; finally, it proposes an illustration of the literary process of signification using thealchemical image of the clepsydra.
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  38.  11
    Qiong Zhang (2009). From "Dragonology" to Meteorology: Aristotelian Natural Philosophy and the Beginning of the Decline of the Dragon in China. Early Science and Medicine 14 (1):340-368.
    The cult of the dragon in China, which expressed itself not only in the ritual sacrifices to the dragon kings during drought and floods but also in the rationalization of the dragon's power to make rain by many serious thinkers from diverse intellectual persuasions, was first subjected to sustained criticism during the early modern era as part of an "enlightenment" drive against popular cults and "superstitions" led by some of the Jesuit-inspired Chinese scholars. This paper examines how these critics drew (...)
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  39. Victor Stenger, Mann Talk: No Beginning...No End...No Past...No Future.
    is conscious of a beginning and end calls change time. But in reality there is no time, there is only change. The universe had no beginning and has no ending, it just is. Time to man is an illusion. Just as man once thought that the world was flat, that Earth was the center of the universe, that the sun rose and set and that he had free will, so he thinks that there is a beginning..
     
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  40.  2
    Karin Littau (2015). "In the Beginning"… an Intermedial Babel. Substance 44 (3):112-127.
    I think in images. Poems help me to do this.1 In the Beginning was a major exhibition of Anselm Kiefer’s work at the Bundeskunsthalle in Bonn in 2012. The exhibition included, among other works, several large-scale lead book sculptures, and featured Bavel Balal Mabul,2 an installation filling an entire room and bringing together many of Kiefer’s key themes: mythology, memory, and history; apocalypse, regeneration, and transformation. It shows the tower of Babel in the shape of a spiral staircase-like structure, (...)
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  41.  4
    Andrew Ollett (2016). Ritual Texts and Literary Texts in Abhinavagupta’s Aesthetics: Notes on the Beginning of the ‘Critical Reconstruction’. Journal of Indian Philosophy 44 (3):581-595.
    In a recent paper in this Journal Hugo David discussed the possible sources for the comparison that Abhinavagupta draws between ritual and literary discourse at the beginning of his “critical reconstruction” of the theory of rasa in the sixth chapter of his New Dramatic Art. The question of Abhinavagupta’s sources raises more general questions about Abhinavagupta’s use of the concepts and analytical procedures of Mīmāṃsā in his literary-theoretical works. What, if anything, does Mīmāṃsā really have to do with the (...)
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  42. Etienne Gilson (1995). Methodical Realism: A Handbook for Beginning Realists. Ignatius Presss.
    Methodical realism -- Realism and method -- The specific nature of the philosophical order -- The realist method -- A handbook for beginning realists.
     
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  43.  16
    C. Andone (2010). Henrique Jales Ribeiro (Ed.): Rhetoric and Argumentation in the Beginning of the XXIst Century . Coimbra University Press, Coimbra, 2009, 312 Pp. [REVIEW] Argumentation 24 (4):513-518.
    Henrique Jales Ribeiro (Ed.): Rhetoric and Argumentation in the Beginning of the XXIst Century . Coimbra University Press, Coimbra, 2009, 312 pp Content Type Journal Article Pages 513-518 DOI 10.1007/s10503-010-9194-3 Authors C. Andone, Department of Speech Communication, Argumentation Theory and Rhetoric, Universiteit van Amsterdam, Spuistraat 134, 1012 VB Amsterdam, The Netherlands Journal Argumentation Online ISSN 1572-8374 Print ISSN 0920-427X Journal Volume Volume 24 Journal Issue Volume 24, Number 4.
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  44.  25
    Osvaldo Pessoa Jr (2001). Counterfactual Histories: The Beginning of Quantum Physics. Proceedings of the Philosophy of Science Association 2001 (3):S519-.
    This paper presents a method for investigating counterfactual histories of science. A central notion to our theory of science are "advances" , which are units passed among scientists and which would be conserved in passing from one possible history to another. Advances are connected to each other by nets of causal influence, and we distinguish strong and weak influences. Around sixty types of advances are grouped into ten classes. As our case study, we examine the beginning of the Old (...)
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  45.  6
    E. V. Kryazheva-Kartsieva (2008). Overconfessional Syncretic Mystical Currents in Russia and Germany at the Beginning of the ХХ Century. Proceedings of the Xxii World Congress of Philosophy 45:487-500.
    Doubtless interest for a modern science represents the answer to a question on the reasons of passion among intellectuals in Russia and Germany for overconfessional currents like theosophy and antroposophy. The author distinguishes the spiritual crisis like the most important prerequisite of passion for works of E. Blavatskaja and R. Shtajner. E. V. Kriageva-Kartseva compares the activity of different theosophical and antroposophical societies in two countries at the beginning of the ХХ century and draws some conclusions. For example, the (...)
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  46.  4
    Donald Beggs (2008). Beyond Extensions of Liberalism Martha Nussbaum ,Frontiers of Justice: Disability, Nationality, Species Membership(Cambridge, MA: Harvard University Press, 2006), 512 Pp., £21.95/$35.00 Cloth, £12.95/$18.95 Paper. Bernard Williams ,In the Beginning Was the Deed: Realism and Moralism in Political Argument(Princeton: Princeton University Press, 2005), 200 Pp., £18.95/$29.95 Cloth, £10.95/$17.95 Paper. [REVIEW] Journal of International Political Theory 4 (1):157-166.
    Not only does a shared expertise in classical philosophy and literature inform the works of Martha Nussbaum and Bernard Williams, each has also written and spoken on contemporary social and political issues. Given such ranges of reference, it is not surprising that their two recent books, Frontiers of Justice, a treatise, and In the Beginning Was the Deed, selected essays, confidently take up fundamental political questions. Yet these books differ in their intentions, organising structures, and discursive strategies, and they (...)
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  47.  2
    Kuan Feng & Lin Lü-Shih (1970). Development of Thought and the Birth of Materialist Philosophy at the End of the Western Chou and the Beginning of the Eastern Chou. Contemporary Chinese Thought 2 (1):54-79.
    The Yin-Chou thought discussed above formed the basic premise of philosophical thought in the Ch'un-ch'iu period. What was emulated, inherited, and destroyed by the various schools of philosophers was also what had been left by the Yin and the Chou. Before we begin to discuss the philosophical thought of the Ch'un-ch'iu, however, we must devote ourselves to a discussion of the development of thought at the end of the Western Chou and the beginning of the Eastern Chou. This was (...)
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  48.  2
    Pere Grapí (2001). The Marginalization of Berthollet's Chemical Affinities in the French Textbook Tradition at the Beginning of the Nineteenth Century. Annals of Science 58 (2):111-135.
    After Lavoisier's execution, the leading French chemists were Antoine-François Fourcroy , Louis-Bernard Guyton de Morveau and Claude-Louis Berthollet . At the beginning of the nineteenth century, Berthollet introduced a new conception of chemical change that challenged the theory of elective affinities which had dominated chemistry for nearly a hundred years. Berthollet's new affinities raised controversy among chemists and had to coexist with the firmly established theory of elective affinities. Apart from the public debate in research articles, Berthollet's affinities also (...)
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  49.  4
    Michelle Helms-Lorenz, Bert Slof, Carlien E. Vermue & Esther T. Canrinus (2011). Beginning Teachers' Self-Efficacy and Stress and the Supposed Effects of Induction Arrangements. Educational Studies 38 (2):189-207.
    Induction arrangements are implemented in schools all over the world to support beginning teachers (BTs) (novices) in gradually growing into their profession. The aim of this study is to gain more insight into two key psychological processes involved in the work of a qualified beginning teacher, namely perceived stress and self-efficacy. This unfolding is necessary to find a path of influence to lead the way to meaningful support interventions. Support in the form of induction arrangements is hypothesised to (...)
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    Hans-Ulrich Wohler (2009). The first philosophical faculty in Saxony up to the beginning of the Reformation in its local, regional, and supraregional context. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 13 (1):217-240.
    The University of Leipzig was founded in the year 1409. In the faculty of arts - the heart and the basis of the old university as a whole - there were numerous controversies during the first century of its existence. From the very beginning it competed with the older University of Prague, its historic mother, for an independent manner of philosophical thinking. The so-called » Wegestreit « between the via moderna and the via antiqua , and the » Poetenstreit (...)
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