Search results for 'Chang-Hee Son' (try it on Scholar)

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  1. Chang-Hee Son (2000). Haan (Han, Han) of Minjung Theology and Han (Han, Han) of Han Philosophy: In the Paradigm of Process Philisophy and Metaphysics of Relatedness. University Press of America.score: 870.0
    For Pyun, Minjung theology is a "religion-neglect" and indigenization theology or han philosophy is "politics-neglect." However, he conceded that ...
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  2. I. Chang (1926). The Development, Significance, and Son Limitation of Hedel's Ethicalteaching. Shanghai, China, the Commercial Press, Limited.score: 360.0
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  3. Soo Jung Chang, Kyung Ja Lee, In Sook Kim & Won Hee Lee (2008). Older Korean People's Desire To Participate in Health Care Decision Making. Nursing Ethics 15 (1):73-86.score: 240.0
    The purpose of this study was to identify how older Korean people seek information and their desire to participate in decision making about their health care. A total of 165 elderly people living in Seoul, South Korea, participated in the study. Data were collected during individual interviews using the Autonomy Preference Index. The mean information-seeking score was high. The mean score for their desire to participate with a physician in decision making was lower, but this was higher when family members (...)
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  4. Pyung-Hun Chang, Seung-Hee Lee, Kwang-Min Gu, Seung-Hyun Lee, Sang-Hyun Jin, Sang Seok Yeo, Jeong Pyo Seo & Sung Ho Jang (2014). The Cortical Activation Pattern by a Rehabilitation Robotic Hand: A Functional NIRS Study. Frontiers in Human Neuroscience 8.score: 240.0
  5. Hasok Chang (2013). Hasok Chang. 2012. Is Water H2O? Evidence, Realism and Pluralism. Theoria: Revista de Teoría, Historia y Fundamentos de la Ciencia 28 (2):331-334.score: 120.0
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  6. Se-ho Chang (2007). Sagye Kim Chang-Saeng Ŭi Yehak Sasang. Kyŏngin Munhwasa.score: 120.0
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  7. Sŏk-ch'un Son (2010). Sunsu Ege: Siptae Ege Mal Kŏnŭn Son Sŏk-Chʻun Ŭi Esei. Sagyejŏl.score: 120.0
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  8. Ian Carter & Matthew H. Kramer (2008). How Changes in One's Preferences Can Affect One's Freedom (and How They Cannot): A Reply to Dowding and Van Hees. Economics and Philosophy 24 (1):81-96.score: 40.0
  9. R. W. I. Kessel (1992). Uffe Juul Jensen and Gavin Mooney (Editors): 1990, Changing Values in Medical and Health Care Decision Making, John Wiley & Sons, 195 Pp., Chichester, 21.50; New York, $57.50. [REVIEW] Journal of Medicine and Philosophy 17 (4):479-480.score: 40.0
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  10. Bernice Martin (1976). Allan W. Eister (Editor). Changing Perspectives in the Scientific Study of Religion. Pp. 370, Including Bibliography and Index. (John Wiley & Sons Ltd, 1974.) A Wiley Interscience Publication in the Series 'Contemporary Religious Movements', Ed. Irving I. Zaretsky. [REVIEW] Religious Studies 12 (2):253.score: 40.0
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  11. N. H. G. Robinson (1976). June Bingham. Courage to Change. Pp. Xii + 414. (New York: Charles Scribner's Sons, 1972.) $8.95. [REVIEW] Religious Studies 12 (2):262.score: 40.0
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  12. Chang-hee Nam (2008). Hado-Nakseo Model and Nuclear Arms Control. Proceedings of the Xxii World Congress of Philosophy 29:87-97.score: 30.0
    The theory of Yin and Yang and the Five Movements is based on the concept of cyclical time. This ancient cosmological model postulates that when expansive energy reaches its apex, mutual life-saving relations prevail over mutually conflictual societal relations, and that this cycle repeats. This cosmic change model was first presented in ancient Korea and China, by Hado-Nakseo, via numerological configurations and symbols. The Hado diagram was drawn by a Korean thinker, Bok-hui (?-BC3413), also known as Great Empeor Fuzi or (...)
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  13. Ah-Hyun Kim, Ju-Hee Park, Ho-Sung Jo & Chang-Hee Lee (2005). Wavelength Control in a Double Contact FP-LD. In Alan F. Blackwell & David MacKay (eds.), Power. Cambridge University Press. 1.score: 28.0
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  14. Hok-lam Chan (1975). The Rise of Ming T'ai-Tsu (1368-98): Facts and Fictions in Early Ming Official Historiography. Journal of the American Oriental Society 95 (4):679-715.score: 24.0
    It was a common practice of the Chinese official historiographers to employ pseudo-historical, semi-fictional source materials alongside the factual, ascertainable data in their narratives for prescribed political or didactic purposes despite their commitment to the time-honored principles of truth and objectivity in the Confucian-oriented traditional historiography. The intrusion of these non-historical elements in the imperial historical records illustrates, therefore, the adaptability of the source materials representing the popular tradition of the masses for the uses of the great tradition, and the (...)
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  15. Paul Bankston (2006). The Chang-Łoś-Suszko Theorem in a Topological Setting. Archive for Mathematical Logic 45 (1):97-112.score: 24.0
    The Chang-Łoś-Suszko theorem of first-order model theory characterizes universal-existential classes of models as just those elementary classes that are closed under unions of chains. This theorem can then be used to equate two model-theoretic closure conditions for elementary classes; namely unions of chains and existential substructures. In the present paper we prove a topological analogue and indicate some applications.
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  16. Hiroshi Sakai (2013). Chang's Conjecture and Weak Square. Archive for Mathematical Logic 52 (1-2):29-45.score: 24.0
    We investigate how weak square principles are denied by Chang’s Conjecture and its generalizations. Among other things we prove that Chang’s Conjecture does not imply the failure of ${\square_{\omega_1, 2}}$ , i.e. Chang’s Conjecture is consistent with ${\square_{\omega_1, 2}}$.
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  17. Denis O'Brien (1999). La matière chez Plotin: son origine, sa nature. Phronesis 44 (1):45 - 71.score: 22.0
    The origin of matter is one of the last and greatest unsolved mysteries bedevilling modern attempts at understanding the philosophy of the "Enneads." There are two stages in the production of Intellect and of soul. The One or Intellect produces an undifferentiated other, which becomes Intellect or soul by itself turning towards and looking towards the prior principle, with no possibility of the One's "turning towards" or "seeing" itself. But where does matter come from? To arrive at his conception of (...)
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  18. Sean D. Cox (2011). Consistency Strength of Higher Chang's Conjecture, Without CH. Archive for Mathematical Logic 50 (7):759-775.score: 21.0
    We prove that ${(\omega_3, \omega_2) \twoheadrightarrow (\omega_2, \omega_1)}$ implies there is an inner model with a weak repeat measure.
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  19. Alain Desjacques (2011). La matière et le son : considérations ethnomusicologiques sur les classifications instrumentales. Methodos 11.score: 21.0
    Classer les instruments de musique ne relève pas d’une opération mentale simple. Les exemples fournis dans différentes cultures, à écriture ou sans écriture, montrent combien sont variables les concepts théoriques de bases, formulés ou non, qui font références à la matière, à la vibration de la matière, à la forme musicale produite, au symbolique, à la fonction musicale ou sociale des instruments, conduisent à l’élaboration de systèmes parfois complexes. Depuis la fin du XIXe siècle, les systèmes européens, parmi les plus (...)
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  20. Laurel Fogarty & Marcus W. Feldman (2011). The Cultural and Demographic Evolution of Son Preference and Marriage Type in Contemporary China. Biological Theory 6 (3):272-282.score: 21.0
  21. Stevo Todorčević & Víctor Torres Pérez (2012). Conjectures of Rado and Chang and Special Aronszajn Trees. Mathematical Logic Quarterly 58 (4‐5):342-347.score: 21.0
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  22. Qingping Liu (2009). To become a filial son, a loyal subject, or a humane person?—On the confucian ideas about humanity. Asian Philosophy 19 (2):173 – 188.score: 18.0
    Confucius, Mencius, and Xunzi regard the human as an emotional being and especially consider such moral feelings as humane love, filial piety and devoted loyalty to be the constituent elements of humanity. On the one hand, they try to integrate the corresponding multiple roles of the humane person, filial son and loyal subject in harmony in order to make one become a true human in the ethical sense; on the other hand, they assign a supreme position merely to filial piety (...)
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  23. JT Paasch (2011). Are the Father and Son Different in Kind? Scotus and Ockham on Different Kinds of Things, Univocal and Equivocal Production, and Subordination in the Trinity. Vivarium 48 (3-4):302-326.score: 18.0
    In this paper, I examine how Scotus and Ockham try to solve the following problem. If different kinds of constituents contribute some difference in kind to the things they constitute, then the divine Father and Son should be different in kind because they are constituted by at least some constituents that are different in kind (namely, fatherhood and sonship). However, if the Father and Son are different in kind, the Son's production will be equivocal, and equivocal products are typically less (...)
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  24. Anne D. Birdwhistell (1985). The Concept of Experiential Knowledge in the Thought of Chang Tsai. Philosophy East and West 35 (1):37-60.score: 18.0
    This article examines chang tsai's conception of experiential knowledge. Not an object of philosophical concern in its own right, Experiential knowledge was discussed in relationship to moral knowledge, With which it was paired, Inappropriately, On the model of yin and yang. Experiential knowledge was subjected to the standards of moral knowledge and judged inferior. Nonetheless, It was important because it emphasized the empirical grounding of neo-Confucian thought as opposed to buddhist idealism.
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  25. Siu-chi Huang (1971). The Moral Point of View of Chang Tsai. Philosophy East and West 21 (2):141-156.score: 18.0
    This article discusses the arguments of chang tsai (1020-1077) against buddhism on the one hand and for reassertion of the confucian ethics on the other, With quotations translated from the chinese texts relevant to the following points: i) chang's criticism of buddhism, Ii) "the western inscription" or hsi ming, Iii) the dual concept of nature or hsing, Iv) man by nature a moral being, V) the problem of evil, Vi) the problem of moral knowledge, And vii) the religious significance of (...)
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  26. Ira E. Kasoff (1984). The Thought of Chang Tsai (1020-1077). Cambridge University Press.score: 18.0
    Chang Tsai is one of the three major Chinese philosophers who, in the eleventh century, revitalised Confucian thought after centuries of stagnation and formed the foundation for the neo-Confucian thinking that was predominant till the nineteenth century. The book analyses in depth Chang's views of man, his nature and endowments, the cosmos, heaven and earth, the problems of learning and self cultivation, the ideal of the sage - and how that ideal might be attained. It looks at the intellectual climate (...)
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  27. Jt Paasch (2010). Arius and Athanasius on the Production of God's Son. Faith and Philosophy 27 (4):382-404.score: 18.0
    Arius maintains that the Father must produce the Son without any pre-existing ingredients (ex nihilo) because no such ingredients are available to the Father. Athanasius denies this, insisting not only that the Father himself becomes an ingredient in the Son, but also that the Son inherits his divine properties from that ingredient. I argue, however, that it is difficult to explain exactly how the Son could inherit certain properties but not others from something he is not identical to, just as (...)
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  28. John R. Fortin (2006). The Naming of Father and Son in Saint Anselm's Monologion 38–42. International Philosophical Quarterly 46 (2):161-170.score: 18.0
    For Saint Anselm, the mystery of the Holy Trinity was not merely an object of intellectual speculation but, more importantly, the object of praise and worship. Even though he claims that there is nothing in his treatise that violates the teachings of the Fathers, especially that of Augustine, Anselm explores in Monologion the doctrine of the Trinity in his own unique style. One very interesting discussion that does not appear in Augustine’s De Trinitate or in any of the Augustinian corpus (...)
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  29. Catherine Darbo‑Peschanski (2012). L'âme d'un fou à travers son acte dans Aristote, Éthique à Nicomaque. Chôra 9:243-257.score: 18.0
    Nous nous sommes proposés ici de montrer qu’Aristote caractérise le fou (μαινόμενος) dans le cadre d’un système différencié d’autres notions, sans en faire seulement un cas limite, quasiment impensé. Le point de départ de l’étude est l’analyse de la triade ἀκούσιον/δι᾽ ἄγνοιαν/ἀγνοῶν qui convoque aux côtés du fou : l’homme en colère, l’homme pris de vin, celui qui dort, le méchant (μοχθηρός), l’intempérant/incontinent (ἀκρατής), le malade. Cela implique de déterminer les types d’ignorance en cause dans les actes accomplis dans chaque (...)
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  30. Manuel Hernández Iglesias (2002). Are Natural Languages Necessary? (¿Son necesarios los lenguajes naturales?). Crítica 34 (101):27 - 41.score: 18.0
    Against Davidson's criticism of the usual notion of a natural language, Dummett and most philosophers of language have argued that such a notion is necessary to account for the normativity of meaning and to avoid declaring meaningless much of our everyday talk on languages. This paper tries to show that both worries are unjustified by arguing that: 1) It is possible to talk of linguistic mistakes without commitment to natural languages in the usual sense; 2) The rejection of natural languages (...)
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  31. François-David Sebbah (2006). Levinas: Father/Son/Mother/Daughter. Studia Phaenomenologica 6:261-273.score: 18.0
    The aim of this article is to give an account of the Levinasian description of the Father/Son relation and to evaluate its philosophical implications, in particular in the domain of phenomenology. It will also consider the Levinasian description of the feminine, which is often problematical on account of its machismo. It is argued that these two questions, apparently quite unrelated, are in fact closely linked: they both derive from a common aporia situated at the heart of the decisive phenomenological description (...)
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  32. George Georgescu (1983). Chang's Modal Operators in Algebraic Logic. Studia Logica 42 (1):43 - 48.score: 18.0
    Chang algebras as algebraic models for Chang's modal logics [1] are defined. The main result of the paper is a representation theorem for these algebras.
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  33. Bernard Barsotti (2005). Le « jugement motivé » et son intensité. Archives de Philosophie 2005 (68):465-491.score: 18.0
    Dans sa Psychologie d’un point de vue empirique (côté 1874,1911,1914-1917), Brentano a jeté les bases d’une conception intentionnelle des actes de conscience. Mais où se situe, exactement, la contribution, plus ou moins contestée, de la Psychologie à la conception phénoménologique, husserlienne, de l’intentionnalité? En suivant l’évolution des analyses brentaniennes, on découvre que son apport se confirme moins du côté de la conscience noétique, selon la vision habituelle, que du côté de l’objet intentionnel, auquel Brentano donne un tout nouveau statut ontologique (...)
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  34. Marià Corbí (2011). El Estado y la Religión en las sociedades industrializadas y de innovación y cambio (The State and Religion in industrialized societies and also of innovation and change) - DOI: 10.5752/P.2175-5841.2010v8n19p9. [REVIEW] Horizonte 8 (19):9-20.score: 18.0
    Resumen En sociedades preindustriales con estado, la religión como sistema de creencias que era simultáneamente sistema de programación colectiva y modo de expresar y vivir la dimensión absoluta de la realidad, el estado necesitaba de la religión y la religión del estado. La industrialización, las sociedades de innovación y cambio, y la subsiguiente democratización, han roto ese pacto y dependencia mutua. En las nuevas sociedades industriales, las religiones no podrán ofrecer sistemas de creencias con la pretensión de que se conviertan (...)
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  35. Fernando Savater (1994). Amador: In Which a Father Addresses His Son on Questions of Ethics. H. Holt.score: 17.0
     
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  36. Young-Hee Shim (2001). Feminism and the Discourse of Sexuality in Korea: Continuities and Changes. [REVIEW] Human Studies 24 (1-2):133-148.score: 14.0
    This paper aims to deal with the change of sexual discourse through the rise of a feminist movement in Korea from a constructivist point of view. First, the paper discusses the Confucianism of the Chosun dynasty as an historical background of the issue of sexuality (since Confucianism still has a far-reaching grip and effect on many aspects of everyday life in Korea). Second, it deals with chastity ideology and the double standard of sexuality between men and women as ongoing Confucian (...)
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  37. Son Preminger (2012). Transformative Art: Art as Means for Long-Term Neurocognitive Change. Frontiers in Human Neuroscience 6.score: 14.0
    Every artwork leads to a unique experience by the observer or participant, may it be sensory, emotional, cognitive, interactive or spiritual experience. At the neurobiological level, such experiences are manifested as activation of the corresponding neural networks. Neuroscience has demonstrated that experience, in particular repeated experience, can cause a long-term change in the involved brain circuits (experience-dependent plasticity). This review will discuss the molding and transformative aspect of arts, examining how repeated and on-going experience of arts may alter cognitive, emotional (...)
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  38. Kathryn A. Braun, Rhiannon Ellis & Elizabeth F. Loftus (2002). Make My Memory: How Advertising Can Change Our Memories of the Past. Psychology and Marketing 19 (1):1-23.score: 12.0
    Marketers use autobiographical advertising as a means to create nostalgia for their products. This research explores whether such referencing can cause people to believe that they had experiences as children that are mentioned in the ads. In Experiment 1, participants viewed an ad for Disney that suggested that they shook hands with Mickey Mouse as a child. Relative to controls, the ad increased their confidence that they personally had shaken hands with Mickey as a child at a Disney resort. The (...)
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  39. Dany Rodier (2012). L’herméneutique théologique de Hans-Georg Gadamer : une dérogation à son herméneutique philosophique ? Laval Théologique Et Philosophique 68 (3):639-669.score: 12.0
    Dany Rodier | : Cet article propose une analyse détaillée des considérations de Hans-Georg Gadamer sur l’herméneutique théologique proprement dite. Pensée dans et pour la foi chrétienne, la conception de l’herméneutique théologique qu’il met en avant se veut essentiellement une herméneutique du texte biblique. Les réflexions de Gadamer sur ce thème nous conduisent cependant tout droit dans sa théorie de la littérature. La question directrice devient celle de la nature du texte religieux (entendons : du texte biblique, reçu en son (...)
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  40. Cheon-Sung Lee (2008). The Mind and Natural theory of Nong Am, Chang-hyup Kim and its Influence on Nak School. Proceedings of the Xxii World Congress of Philosophy 9:267-277.score: 12.0
    A controversy of the Perception is focused on the Mind-Nature relation by Confucian Scholars in 18th century Joseon Dynasty. Chang-Hyup Kim [金昌協], especially, asserted that the Perception should be the unique side of Mind, because the Wise [智: the Mind of Judgment, remarkably about the righteous or not] is one aspect of the Nature. He needs to define the category of Wise and Perception, because the existing definition of Wise as an unprocurable activity of Mind. That might bring a confusion (...)
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  41. Santiago Ginnobili (2005). ¿Qué Son Realmente Las Especies? La Búsqueda de Clases Naturales En Biología. Análisis Filosófico 25 (1):45-61.score: 12.0
    En What Emotions Really Are y en otros artículos, Griffiths afirma que las clases naturales de los organismos vivos en Biología son cladistas. La afirmación está inmersa en una nueva teoría acerca de las clases naturales. En este trabajo examinaré los argumentos esgrimidos por Griffiths para sostener el estatus privilegiado de las clasificaciones cladistas frente a otras clasificaciones. No se discutirá la teoría de las clases naturales ofrecida, de cuyos méritos no dudo, sino su capacidad para ofrecer una solución en (...)
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  42. Katherine Massam (2012). Cloistering the Mission: Abbot Torres and Changes at New Norcia 1901-1910. Australasian Catholic Record, The 89 (1):13.score: 12.0
    Massam, Katherine The Benedictine mission of New Norcia in Western Australia enjoyed an enviable reputation for success in the nineteenth century, and Bishop Rosendo Salvado continues to be remembered as a visionary founder by the local Aboriginal people as well as by scholars. But in accounts of New Norcia to date, Salvado's successor has been identified with a turn away from the mission and work with Aboriginal people. Abbot Fulgentius Torres has been blamed for distorting Rosendo Salvado's aims, and credited (...)
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  43. Joseph Ciaudo, Zhang Junmai (Carsun Chang). Internet Encyclopedia of Philosophy.score: 12.0
    Zhang Junmai (Carsun Chang, 1877-1969) Zhang Junmai (Chang Chun-mai, 1877-1969), also known as Carsun Chang, was an important twentieth-century Chinese thinker and a representative of modern Chinese philosophy. Zhang’s participation in “The Debate between Metaphysicians and Scientists” of 1923, in which he defended his Neo-Confucian views against those of Chinese progressives and scientists, made a […].
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  44. Ralf-Dieter Schindler (1998). On a Chang Conjecture. II. Archive for Mathematical Logic 37 (4):215-220.score: 12.0
    Continuing [7], we here prove that the Chang Conjecture $(\aleph_3,\aleph_2) \Rightarrow (\aleph_2,\aleph_1)$ together with the Continuum Hypothesis, $2^{\aleph_0} = \aleph_1$ , implies that there is an inner model in which the Mitchell ordering is $\geq \kappa^{+\omega}$ for some ordinal $\kappa$.
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  45. Iep Author, Zhang Junmai (Carsun Chang).score: 12.0
    Zhang Junmai (Carsun Chang, 1877-1969) Zhang Junmai (Chang Chun-mai, 1877-1969), also known as Carsun Chang, was an important twentieth-century Chinese thinker and a representative of modern Chinese philosophy. Zhang’s participation in “The Debate between Metaphysicians and Scientists” of 1923, in which he defended his Neo-Confucian views against those of Chinese progressives and scientists, made a […].
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  46. María José García-Encinas (2008). Los tropos son naturalezas individuales. Revista de Filosofía (Madrid) 33 (1):97-116.score: 12.0
    En este artículo pretendo la clarificación conceptual de la idea de propiedad individual. En concreto, defiendo que las propiedades individuales no son compuestos, aunque son naturalezas individuales complejas. Por un lado, no poseen un parte “individuante” que dé cuenta de sus condiciones de individualización: las propiedades individuales tienen su propia identidad numérica primitiva. Por otro lado, no poseen un parte “común,” “universalizante” que dé cuenta de su naturaleza: las propiedades individuales son naturalezas individuales. Más aún, la creencia injustificada en que (...)
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  47. María José Frápolli Sanz (2012). ¿Qué son las constantes lógicas? Crítica: Revista Hispanoamericana de Filosofía 44 (132):65-99.score: 12.0
    El artículo ofrece una caracterización de las constantes lógicas, [CL], analizando el significado de las expresiones que son sus contrapartidas en el lenguaje natural. [CL] recoge los rasgos sintácticos, semánticos y pragmáticos individualmente necesarios y conjuntamente suficientes para que una expresión sea una constante lógica. Se obtendrá la siguiente conclusión: que la lista de las expresiones que habitualmente se consideran constantes lógicas no comparten rasgos relevantes desde el punto de vista del significado que justifiquen su tratamiento como un grupo homogéneo. (...)
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  48. Joël Biard (2011). La noétique de Jean de Jandun et son rapport avec celle d'Averroès. In Ahmad Hasnawi (ed.), La Lumière de L'intellect: La Pensée Scientifique Et Philosophique d'Averroès Dans Son Temps: Actes du Ive Colloque International de la Sihspai (Société Internationale d'Histoire des Sciences Et de la Philosophie Arabes Et Islamiques), Cordoue, 1998. Peeters. 497--506.score: 12.0
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  49. David Farrell Krell (1997). Son of Spirit: A Novel. State University of New York Press.score: 12.0
    A historical novel, this is the beautifully-told story of Louis Hegel, illegitimate son of the philosopher G.W.F. Hegel. Ultimately disowned by his father and forced to use his mother's name, Louis died in Indonesia, as Ludwig Fischer, at the age of 24--the bastard son of SPIRIT.
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