Search results for 'Bo Schambelan' (try it on Scholar)

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  1.  6
    Alan Paskow, Valerie Parker Sugden, Cynthia Parker, Bob McArthur, Dan Cohen, Bill Rowe, Calvin Schrag, Aryeh Kosman, Bo Schambelan, Marc Briod & Bob Martin (2007). Francis H. Parker, 1920-2004. Proceedings and Addresses of the American Philosophical Association 81 (2):176 - 179.
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  2. Chen Bo (2012). A Descriptivist Refutation of Kripke's Modal Argument and of Soames's Defence. Theoria 78 (3):225-260.
    This article systematically challenges Kripke's modal argument and Soames's defence of this argument by arguing that, just like descriptions, names can take narrow or wide scopes over modalities, and that there is a big difference between the wide scope reading and the narrow scope reading of a modal sentence with a name. Its final conclusions are that all of Kripke's and Soames's arguments are untenable due to some fallacies or mistakes; names are not “rigid designators”; if there were rigid designators, (...)
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  3.  98
    Chen Bo (2011). Proper Names, Contingency A Priori and Necessity A Posteriori. History and Philosophy of Logic 32 (2):119 - 138.
    After a brief review of the notions of necessity and a priority, this paper scrutinizes Kripke's arguments for supposedly contingent a priori propositions and necessary a posteriori propositions involving proper names, and reaches a negative conclusion, i.e. there are no such propositions, or at least the propositions Kripke gives as examples are not such propositions. All of us, including Kripke himself, still have to face the old question raised by Hume, i.e. how can we justify the necessity and universality of (...)
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  4.  13
    Jon Alfred Mjoen & Jon Bö (1924). International Biological Registration. The Eugenics Review 16 (3):183.
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  5.  13
    Chen Bo (2014). Six Groups of Paradoxes in Ancient China From the Perspective of Comparative Philosophy. Asian Philosophy 24 (4):363-392.
    This paper divides the sophisms and paradoxes put forth by Chinese thinkers of the pre-Qin period of China into six groups: paradoxes of motion and infinity, paradoxes of class membership, semantic paradoxes, epistemic paradoxes, paradoxes of relativization, other logical contradictions. It focuses on the comparison between the Chinese items and the counterparts of ancient Greek and even of contemporary Western philosophy, and concludes that there turn out to be many similar elements of philosophy and logic at the beginnings of Chinese (...)
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  6.  32
    Chen Bo (2012). Justification of Induction: Russell and Jin Yuelin. A Comparative Study. History and Philosophy of Logic 33 (4):353-378.
    Jin Yuelin (1895?1984), a Chinese logician and philosopher, is greatly influenced by Hume's and Russell's philosophies. How should we respond to Hume's problem of induction? This is an important clue to understand Jin's whole philosophical career. The first section of this paper gives a brief historical review of Russell and Jin. The second section outlines Hume's skeptical arguments against causality and induction. The third section expounds Russell's justification of induction by discussing his views on Hume's skepticism, causality, principle of induction, (...)
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  7. Carlo Bo (1948). Sull'opera di Camus. Humanitas 3 (9):897-912.
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  8.  26
    Corrado Del Bò (2012). Conscientious Objection and the Morning-After Pill. Journal of Applied Philosophy 29 (2):133-145.
    The so-called ‘morning-after pill’ is a drug that prevents pregnancy if taken no later than 72 hours after presumably fertile sexual intercourse. This article argues against a right of conscientious objection for pharmacists with regard to dispensing this drug. Some arguments that might be advanced in support of this right will be considered and rejected. Section 2 argues that from a philosophical point of view, the most relevant question is not whether the morning-after pill prevents implantation nor is it whether (...)
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  9. Wang Bo (2013). Chinese Philosophy Education at Peking University. Frontiers of Philosophy in China 8 (2):278-288.
     
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  10.  9
    A. Ao, B. Bo & B. A. Bo Ao (1995). Correspondence, Conference Threads and Debate. Apeiron 2 (3).
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  11.  9
    Wang Bo (1990). Lao Zi and the Xia Culture. Contemporary Chinese Thought 21 (4):34-69.
    The emergence of any idea must have a deep-seated social background, and at the same time there must be an intellectual source that cannot be neglected. That is to say, every idea must have as its foundation some piece of intellectual material that has been handed down by people of the past. Lao Zi once said: "All Things Under Heaven [tianxia wanwu] are born of Existence [you]; Existence [you] is born of Nonexistence [wu]." This does not mean that existence is (...)
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  12.  21
    Wang Bo (2006). Preface: The World of Zhuang Zi's Thought. Contemporary Chinese Thought 38 (2):19-36.
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  13. Chen Bo (2013). To Be Philosophical, Even If One Will Not Be a Professional Philosopher: The Aim and Mission of Philosophy Education. Frontiers of Philosophy in China 8 (2):247-257.
  14.  7
    Chen Bo (2014). The Nature of Logical Knowledge: An Unfinished Agenda of Quine's Philosophy. Philosophical Forum 45 (3):217-249.
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  15.  18
    Wang Bo (1999). What Did the Ancient Chinese Philosophers Discuss? Contemporary Chinese Thought 30 (4):28-40.
    Although I do not have any final thoughts about the present topic, it might still be valuable to identify what questions are bothering many Chinese scholars. During an academic meeting last month Professor Yu Dunkang summarized the embarrassing situation confronting the study of Chinese philosophy today, as follows: "The object remains unclear, and the value is misplaced." The phrase "the object remains unclear" means that scholars are not sure what questions need to be studied in relation to what is called (...)
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  16.  7
    Chen Bo (2006). The Debate on the Yan–Yi Relation in Chinese Philosophy: Reconstruction and Comments. Frontiers of Philosophy in China 1 (4):539-560.
  17.  7
    Wang Bo (2006). Chapter 2. "This Human World". Contemporary Chinese Thought 38 (2):37-69.
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  18.  16
    Wang Bo (2006). Chapter 9. "Zhuang Zi and the Seven Inner Chapters" (Excerpts). Contemporary Chinese Thought 38 (2):9-18.
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  19.  6
    Xu Bo (1990). The Third National Conference on Soviet Philosophy. Studies in East European Thought 39 (2):141-148.
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  20.  6
    Wang Bo (2010). The Flexibility of Gua and Yao—Based on an Interpretation of Yizhuan. Frontiers of Philosophy in China 5 (1):68-93.
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  21.  11
    Wang Bo (2011). The Discovery and Establishment of Wu. Contemporary Chinese Thought 43 (1):9-29.
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  22.  15
    M. O. U. BO (2007). A Double-Reference Account: Gongsun Long's "White-Horse-Not-Horse" Thesis. Journal of Chinese Philosophy 34 (4):493–513.
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  23.  4
    Bi Bo & Nicholas Sims-Williams (2010). Sogdian Documents From Khotan, I: Four Economic Documents. Journal of the American Oriental Society 130 (4):497-508.
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  24.  4
    Shen Bo (2008). The Revolutionary Appeal of the Legalist School: Contextualized with Cases From 1890 to 1970. Modern Philosophy 4:014.
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  25.  4
    Gou Bo (2009). Important Sources of Immortal Community of Daoism During the Ming and Qing Dynasties. Religious Studies 4:009.
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  26.  8
    Wang Bo (2006). Chapter 5. "A Discussion of the Equality of Things". Contemporary Chinese Thought 38 (2):70-96.
  27.  4
    Chen Bo (2012). Introduction: Philosophizing Like Dummett. Frontiers of Philosophy in China 7 (3):347-350.
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  28.  3
    Alberto Del Bo & Alberto Zanchetti (1986). Central Command and Reflex Regulation: Cardiovascular Patterns During Behavior. Behavioral and Brain Sciences 9 (2):297.
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  29.  3
    Rosalba Rosato, G. Ciccone, S. Bo, G. F. Pagano, F. Merletti & D. Gregori (2007). Evaluating Cardiovascular Mortality in Type 2 Diabetes Patients: An Analysis Based on Competing Risks Markov Chains and Additive Regression Models. Journal of Evaluation in Clinical Practice 13 (3):422-428.
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  30.  7
    M. O. U. BO (2007). Introduction: Methodological Notes. Journal of Chinese Philosophy 34 (4):465–471.
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  31.  2
    Dario Gregori, Michele Petrinco, Giulia Barbati, Simona Bo, Alessandro Desideri, Roberto Zanetti, Franco Merletti & Eva Pagano (2009). Extreme Regression Models for Characterizing High‐Cost Patients. Journal of Evaluation in Clinical Practice 15 (1):164-171.
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  32. Corrado Del Bò (2004). L'etica E la Buona Morte. Croatian Journal of Philosophy 4 (1):169-175.
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  33. Chen Bo (2015). Conceptions of “China” in Early Modern Europe. Chinese Studies in History 48 (4):401-422.
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  34. Chen Bo (2007). Intellectual Journey : An Interview with Susan Haack. In Cornelis De Waal (ed.), Susan Haack: A Lady of Distinctions: The Philosopher Responds to Critics. Prometheus Books
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  35. Wang Bo (2006). 'Ren Jian Shi'-This Human World. Contemporary Chinese Thought 38 (2):37-69.
     
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  36. Xu Bo (1990). The Third National Conference on Soviet Philosophy. Studies in Soviet Thought 39 (2):141-148.
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  37. Kuan Bo & Yu Gu (eds.) (2012). Yue du Liang Shuming. Zhongguo Wen Shi Chu Ban She.
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  38. Wang Bo (2006). 'Zhuang Zi He Nei Qi Pian'-Zhuang Zi and the Seven Inner Chapters. Contemporary Chinese Thought 38 (2):9-18.
     
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  39. Corrado del Bò (2002). Tesi della propietà di sè. Filosofia Oggi 7 (3):127.
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  40. Hong-Xian Xie, Liu Bo & Tao Yu (2012). Atomistic Simulation of Microtwinning at the Crack Tip in L12Ni3Al. Philosophical Magazine 92 (12):1542-1553.
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  41. Peter Beilharz (2007). Review: Max Koch, Roads to Post-Fordism: Labour Markets and Social Structures in Europe (Ashgate, 2006); Christian Joerges, Bo Strath and Peter Wagner (Eds), The Economy as a Polity: The Political Constitution of Contemporary Capitalism (UCL, 2005). [REVIEW] Thesis Eleven 91 (1):143-145.
    Review: Max Koch, Roads to Post-Fordism: Labour Markets and Social Structures in Europe ; Christian Joerges, Bo Strath and Peter Wagner , The Economy as a Polity: The Political Constitution of Contemporary Capitalism.
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  42.  3
    Hans-Georg Moeller (2016). Zhuangzi: Thinking Through the Inner Chapters by Wang Bo. Philosophy East and West 66 (3):1040-1043.
    Wang Bo’s Zhuangzi: Thinking Through the Inner Chapters is the first title of a new book series on “Contemporary Chinese Scholarship in Daoist Studies” by Three Pines Press, an independent U.S. publisher of academic literature on Daoism and scholarly translations of Daoist texts. It is also part of a larger current wave of translations of contemporary philosophical works by Chinese authors into English. In this new development, as in the case of Wang’s book, a publication is often sponsored by private (...)
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  43.  11
    Ivica Martinovi (1990). Theories and Inter-Theory Relations in Bo Kovi. International Studies in the Philosophy of Science 4 (3):247 – 262.
    Abstract During 1745?1755 Bo?kovi? explicitly used the concept of scientific theory in three cases: the theory of forces existing in nature, the theory of transformations of geometric loci, and the theory of infinitesimals. The theory first mentioned became the famous theory of natural philosophy in 1758, the second was published in the third volume of his mathematical textbook Elementorum Universae Matheseos (1754), and the third theory was never completed, though Bo?kovi? repeatedly announced it from 1741 on. The treatment of continuity (...)
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  44. Kevin O'Rourke & Kyu-bo Yi (2013). Singing Like a Cricket, Hooting Like an Owl: Selected Poems of Yi Kyu-Bo. Philosophy East and West 63 (2).
     
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  45.  1
    Bo S. Svensson (1985). Det objektivt-reellt möjliga. Med en kommentar av Bo Svensson. Res Publica 1:135-156.
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  46. Dge-ʼ & Dun-Bsam-Gtan (2006). Tshad Ma'i Sñiṅ Bo Bsdus Grwa'i Rnam Gźag Blo Ldan Rigs Mdzod. Mi-Rigs Dpe-Skrun-Khaṅ.
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  47. Dge-ʼdun-Bsam-Gtan (2006). Tshad Ma'i Sñiṅ Bo Bsdus Grwa'i Rnam Gźag Blo Ldan Rigs Mdzod. Mi-Rigs Dpe-Skrun-Khaṅ.
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  48. Thomas Kinsella (2002). The Tain: From the Irish Epic Tain Bo Cuailnge. Oxford University Press Uk.
    The Táin Bó Cuailnge, centre-piece of the eighth-century Ulster cycle of heroic tales, is Ireland's greatest epic. It tells the story of a great cattle-raid, the invasion of Ulster by the armies of Medb and Ailill, queen and king of Connacht, and their allies, seeking to carry off the great Brown Bull of Cuailnge. The hero of the tale is Cuchulainn, the Hound of Ulster, who resists the invaders single-handed while Ulster's warriors lie sick. Thomas Kinsella presents a complete and (...)
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  49.  4
    Ken Berthel (2016). How Did Zhong Ziqi Understand Bo Ya’s Heart-Mind?: Hetero-Referential Aspects of Early Chinese Music Theory. Philosophy East and West 66 (1):259-270.
    Words are signs that refer to particular things. … The meaning of a tone, however, lies not in what it points to but in the pointing itself; more precisely, in the different way, in the individual gesture, with which each tone points toward the same place.The five tones deafen our ears.In comparing the semiotics of language and music, Western music theorist Victor Zuckerkandl identified what he saw as a fundamental difference: words had the hetero-referential capability of pointing beyond themselves, beyond (...)
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  50.  3
    Kim Sterelny (2004). Po-Bo Man? Studies in History and Philosophy of Science Part C 35 (4):729-741.
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