Search results for 'Diego Garcia' (try it on Scholar)

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  1. Angel Muñoz García (2007). Diego de Avendaño y la esclavitud colonial africana. Revista de Filosofia 56 (2):133-162.score: 420.0
    A Diego de Avendaño (1594-1688), jesuita autor del Thesaurus Indicus (Amberes, 1668), se le ha catalogado normalmente como el gran defensor de los esclavos negros en las colonias españolas de América, e incluso como el primer promotor de la abolición. A la vista del Thesaurus Indicus, el presente trabajo estudia hasta qué punto pueden ser verdad tales apreciaciones.
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  2. Angel Garcia (2011). Tributos e impuestos en Diego de Avendaño. Un capítulo de ética colonial. Telos 1 (5):133-148.score: 360.0
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  3. Diego Garcia (2001). Moral Deliberation: The Role of Methodologies in Clinical Ethics. [REVIEW] Medicine, Health Care and Philosophy 4 (2):223-232.score: 240.0
    The experience of the last thirty years has shown that whether the different methodologies used in clinical ethics work well or not depends on certain external factors, such as the mentality with which they are used. This article aims to analyze two of these mentalities: the “dilemmatic” and the “problematic.” The former uses preferably the decision-making theory, whilst the latter emphasizes above all the role of deliberation. The author considers that Clinical Ethics must be deliberationist, and that only in this (...)
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  4. Diego Garcia (2009). C Hagossians Are Not Asking for Charity,” Said Louis Olivier Bancoult, the Elected Leader of the Exiled People of the Indian Ocean's Chagos Archipelago.“Chagossians Are Asking for Our Due for What has Happened Since We Were Deracinated.… For All the Damages That We've Suffered, to Recognize, to Give Reparation. To Give Reparation for All the Suffering That We Have Experienced During These Years.” But, He Added,“We Are Not Only Asking for Money. We Are Asking for Money, Compensation for Our Suffer-Ing ... [REVIEW] In Barbara Rose Johnston & Susan Slyomovics (eds.), Waging War, Making Peace: Reparations and Human Rights. Left Coast Press. 133.score: 240.0
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  5. Carlos García & Diego José (2011). Número En Curso Logo Atom. Ideas Y Valores 60 (147):25-50.score: 240.0
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  6. Angel Muñoz García (2004). García Bacca y la filosofia colonial en Venezuela: puntualizaciones y reivindicaciones. Revista de Filosofia 46 (1):12-13.score: 210.0
    El presente trabajo, escrito en ocasión del centenario de García Bacca, pretende poner de manifiesto la dimensión pedagógica del Maestro. Y ello, a propósito de su trabajo como estudioso de la Filosofía Colonial Venezolana, tema frecuentemente obviado cuando se valora el trabajo de este filósofo.
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  7. Juan Miguel Palacios García (1996). Noticia sobre la edición de la "Obra Completa" de Manuel García Morente. Anales Del Seminario de Historia de la Filosofía 13:285-291.score: 180.0
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  8. Cecilia Gutiérrez García (2002). García Bazán, Francisco. Presencia y ausencia de lo sagrado en Oriente y Occidente. 'Ilu. Revista de Ciencias de Las Religiones 7:259.score: 180.0
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  9. J. Neil C. Garcia (1999). Poems by J. Neil C. Garcia. Budhi: A Journal of Ideas and Culture 3 (1):159-168.score: 180.0
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  10. José Manuel Garcia (1985). José Manuel Garcia,«Quangeio, deus lusitano». História 76 (1985).score: 180.0
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  11. Rik Peters, Graham Harman & Tristan Garcia (2013). A Dialogue Between Graham Harman and Tristan Garcia. In Deva Waal (ed.), in Drift wijsgerig festival. Drift. 70-96.score: 180.0
     
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  12. Enrique Rivera (1998). Comentario al libro de Diego García:" Voluntad de verdad. Para leer a Zubiri". Naturaleza y Gracia: Revista Cuatrimestral de Ciencias Eclesiásticas 1:151-160.score: 150.0
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  13. Favio Rivas Muñoz (2012). García C., Diego José. "La deliberación moral en bioética. Interdisciplinariedad, pluralidad, especialización". Ideas Y Valores 61 (150):305-309.score: 120.0
    Se busca rastrear la imagen que Platón tiene de Heráclito y articularla con la estructura argumentativa del Cratilo, para comprender las necesidades textuales a las que responde la doctrina del flujo perpetuo, es decir, la discusión sobre la corrección (ὀρθότης) del nombre. Gracias a la inclusión del testimonio heraclíteo, resulta posible rastrear la presunta consolidación de la tesis sobre los nombres primarios y los secundarios como el eje de la separación entre dos planos de realidad (uno estable y uno móvil) (...)
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  14. Favio Rivas Muñoz (2012). García C., Diego José. "La deliberación moral en bioética. Interdisciplinariedad, pluralidad, especialización", Ideas y Valores LX/147, (2011): 25-50. [REVIEW] Ideas Y Valores 61 (150):305-309.score: 120.0
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  15. Angel Muñoz García (2006). La coca en la colonia: cultura, negocio y satanismo. Revista de Filosofia 52 (1):11-12.score: 120.0
    En el Título VI de su Thesaurus Indicus (Amberes, 1668), Diego de Avendaño expone su opinión ética sobre los Corregidores de Indios, y su obligación de no hacer negocios en los que estuvieran involucrados los indígenas. Entre otros, el del cultivo y comercio de la coca. Se recogen en este trabajo los datos que sobre dichos cultivo y comercio nos aportan los cronistas y se analiza la opinión que, desde el punto de vista ético, nos da el jesuita sobre (...)
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  16. Angel Muñoz García (2005). La moral de Avendaño respecto a los "indios toreros". Revista de Filosofia 49 (1):10-11.score: 120.0
    Entre las obligaciones morales de los Alcaldes, que establece Diego de Avendaño en su Thesaurus Indicus, hace referencia a la participación de los indios en las corridas de toros de la época. La extrañeza inicial que este aspecto puede ocasionar lleva a estudiar en el presente trabajo cuáles pudieron ser los motivos del jesuita para hacer puntualizaciones morales específicas para los indios, en tales espectáculos. Lo que, inevitablemente, obliga a recordar el carácter y modalidad que las corridas de toros (...)
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  17. Carlos Enrique Restrepo (2012). García C., Diego José.“La Deli. Ideas Y Valores 61 (150).score: 120.0
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  18. Juan Guillermo Gómez García (2010). Marginalia. La independencia literaria en Hispanoamérica. Ideas Y Valores 59 (144):5-27.score: 90.0
    Se plantean los problemas y algunas temáticas características de la "independencia literaria" en Hispanoamérica, a la luz de la coyuntura de la emancipación política de España. Este tema desborda los marcos temporales o la periodización de las guerras de independencia; recorre todo el siglo XIX y pa..
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  19. Rodrigo Ares, José-María Fuentes, Eutiquio Gallego, Francisco Ayuga & Ana-Isabel García (2012). Use of the Labour-Intensive Method in the Repair of a Rural Road Serving an Indigenous Community in Jocotán (Guatemala). Science and Engineering Ethics 18 (2):315-338.score: 60.0
    Abstract This paper reports the results obtained in an aid project designed to improve transport in the municipal area of Jocotán (Guatemala). The rural road network of an area occupied by indigenous people was analysed and a road chosen for repair using the labour-intensive method–something never done before in this area. The manpower required for the project was provided by the population that would benefit from the project; the involvement of outside contractors and businesses was avoided. All payment for labour (...)
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  20. Mercedes García-Arenal & Fernando Rodríguez Mediano (2002). Diego de Urrea y algún traductor más: en torno a las versiones de los "plomos". Al-Qantara: Revista de Estudios Árabes 23 (2):499-516.score: 42.0
    En este artículo tratamos da reconstruir la vida de Diego de Urrea, uno de los traductores e intérpretes más importantes de finales del s. XVI y principios del XVII en España. Sus actividades como catedrático en Alcalá de Henares, traductor de los Plomos del Sacromonte, catalogador de los manuscritos árabes de El Escorial, negociador intermediario y espía en asuntos marroquíes, hacen de él una figura paradigmática de lo que significó en su época el conocimiento y la utilización del árabe, (...)
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  21. Director Prof Diego F. de FilosofíaPró & Director Prof Emilio Carilla (1953). Consejo Directivo Consejeros: Prof. María Catalina Balbi; Prof. Vicente A. Bilione; Prof. Rodolfo A. Cervino; Prof. Manuel García Soriano; Prof. Nélida Gardell; Prof. Cle-Mente Hernando Balmori; Prof. Orlando Lázaro; Prof. Manuel Lizondo. [REVIEW] Humanitas 3:11.score: 36.0
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  22. J. Delgado Garcia (1988). El Salmantino Fr. Diego Collado OP (1587-1641). Ciencia Tomista 115 (2):233-285.score: 36.0
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  23. Juan Diego Morales (2013). García Varas, Ana.“Ideas e imá. Ideas Y Valores 62 (151).score: 36.0
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  24. F. Rodriguez Mediano & M. Garcia-Arenal (2002). Diego de Urrea and One More Translator: On the Translations of the" Lead Tablets". Al-Qantara: Revista de Estudios Árabes 23 (2):499-516.score: 36.0
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  25. J. L. A. Garcia (1996). The Heart of Racism. Journal of Social Philosophy 27 (1):5-46.score: 30.0
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  26. Claudia Lorena García (2007). Cognitive Modularity, Biological Modularity and Evolvability. Biological Theory: Integrating Development, Evolution and Cognition (KLI) 2 (1):62-73.score: 30.0
    There is an argument that has recently been deployed in favor of thinking that the mind is mostly (or even exclusively) composed of cognitive modules; an argument that draws from some ideas and concepts of evolutionary and of developmental biology. In a nutshell, the argument concludes that a mind that is massively composed of cognitive mechanisms that are cognitively modular (henceforth, c-modular) is more evolvable than a mind that is not c-modular (or that is scarcely c-modular), since a cognitive mechanism (...)
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  27. Iker Garcia (2010). Untrue to One's Own Self: Sartre's The Transcendence of the Ego. Sartre Studies International 15 (2):17-34.score: 30.0
    In this paper, I elicit a number of ways in which, according to the Sartre of The Transcendence of the Ego, we can miss the truth about our own self or, more simply, about ourselves. In order to do that, I consider what I call “statements about one's own self,” that is, statements of the form “I ...” where the predicate of the statement is meant to express things that are true of what is evidently given in reflection. I argue (...)
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  28. Laura L. Garcia (1992). Divine Freedom and Creation. Philosophical Quarterly 42 (167):191-213.score: 30.0
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  29. Ernesto V. Garcia (2004). Value Realism and the Internalism/Externalism Debate. Philosophical Studies 117 (1-2):231-258.score: 30.0
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  30. Robert K. Garcia (2000). Minds Sans Miracles: Colin McGinn's Naturalized Mysterianism. Philosophia Christi 2 (2):227-242.score: 30.0
    In this paper, I discuss Colin McGinn’s claim that the mind is not miraculous but merely mysterious, and that this mystery is due to the limits of our cognitive faculties. To adequately present the flow and unity of McGinn’s overall argument, I offer an extended and uninterrupted précis of his case, followed by a critique. I will argue that McGinn’s argument is unsuccessful if it is intended to persuade non-naturalists, but nevertheless may be a plausible position for a naturalist, qua (...)
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  31. Jorge Garcia (1999). Philosophical Analysis and the Moral Concept of Racism. Philosophy and Social Criticism 25 (5):1-32.score: 30.0
    This paper uses tools of philosophical analysis critically to examine accounts of the nature of racism that have recently been offered by writers including existentialist philosopher Lewis Gordon, conservative theorist Dinesh D'Souza, and sociologists Michael Omi and Howard Winant. These approaches, which conceive of racism either as a bad-faith choice to believe, a doctrine, or as a type of 'social formation', are found wanting for a variety of reasons, especially that they cannot comprehend some forms of racism. I propose (...)
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  32. Pio García (2009). Discovery by Serendipity: A New Context for an Old Riddle. [REVIEW] Foundations of Chemistry 11 (1):33-42.score: 30.0
    In the last years there has been a great improvement in the development of computational methods for combinatorial chemistry applied to drug discovery. This approach to drug discovery is sometimes called a “rational way” to manage a well known phenomenon in chemistry: serendipity discoveries. Traditionally, serendipity discoveries are understood as accidental findings made when the discoverer is in quest for something else. This ‘traditional’ pattern of serendipity appears to be a good characterization of discoveries where “luck” plays a key role. (...)
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  33. J. L. A. Garcia (2007). Health Versus Harm: Euthanasia and Physicians' Duties. Journal of Medicine and Philosophy 32 (1):7 – 24.score: 30.0
    This essay rebuts Gary Seay's efforts to show that committing euthanasia need not conflict with a physician's professional duties. First, I try to show how his misunderstanding of the correlativity of rights and duties and his discussion of the foundation of moral rights undermine his case. Second, I show aspects of physicians' professional duties that clash with euthanasia, and that attempts to avoid this clash lead to absurdities. For professional duties are best understood as deriving from professional virtues and the (...)
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  34. J. L. A. Garcia (2001). Racism and Racial Discourse. Philosophical Forum 32 (2):125–145.score: 30.0
  35. Ernesto V. Garcia (2011). Bishop Butler on Forgiveness and Resentment. Philosophers' Imprint 11 (10).score: 30.0
    On the traditional view, Butler maintains that forgiveness involves a kind of “conversion experience” in which we must forswear or let go of our resentment against wrongdoers. Against this reading, I argue that Butler never demands that we forswear resentment but only that we be resentful in the right kind of way. That is, he insists that we should be virtuously resentful, avoiding both too much resentment exhibited by the vices of malice and revenge and too little resentment where we (...)
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  36. J. L. A. Garcia (2006). Being Unimpressed with Ourselves: Reconceiving Humility. Philosophia 34 (4):417-435.score: 30.0
    I first sketch an account of humility as a character trait in which we are unimpressed with our good, envied, or admired features, achievements, etc., where these lack significant salience for our image of ourselves, because of the greater prominence of our limitations and flaws. I situate this view among several other recent conceptions of humility (also called modesty), dividing them between the inward-directed and outward-directed, distinguish mine from them, pose problems for each alternative account, and show how my understanding (...)
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  37. Claudia Lorena Garcia (1999). Transparency and Falsity in Descartes's Theory of Ideas. International Journal of Philosophical Studies 7 (3):349 – 372.score: 30.0
    Here I develop an interpretation of Descartes' theory of ideas which differs from the standard reading in that it incorporates a distinction between what an idea appears to represent and what it represents. I argue that this interpretation not only finds support in the texts but also is required to explain a large number of assertions in Descartes which would otherwise appear irremediably obscure or problematic. For example, in my interpretation it is not puzzling that Descartes responds to Arnauld's difficulty (...)
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  38. J. L. A. Garcia (2011). Racism, Psychology, and Morality: Dialogue with Faucher and Machery. Philosophy of the Social Sciences 41 (2):250-268.score: 30.0
    I here respond to several points in Faucher and Machery’s vigorous and informative critique of my volitional account of racism (VAR). First, although the authors deem it a form of "implicit racial bias," a mere tendency to associate black people with "negative" concepts falls short of racial "bias" or prejudice in the relevant sense. Second, such an associative disposition need not even be morally objectionable. Third, even for more substantial forms of implicit racial bias such as race-based fear or disgust, (...)
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  39. J. L. A. Garcia & Mark T. Nelson (1994). The Problem of Endless Joy: Is Infinite Utility Too Much for Utilitarianism? Utilitas 6 (02):183-.score: 30.0
    What if human joy (more technically, utility) went on endlessly? Suppose, for example, that each human generation were followed by another, or that the Western religions are right when they teach that each human being lives eternally after death. If any such possibility is true in the actual world, then an agent might sometimes be so situated that more than one course of action would produce an infinite amount of utility (or of disutility, or of both). Deciding whether to have (...)
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  40. P. Garcia & F. Esteva (1995). On Ockham Algebras: Congruence Lattices and Subdirectly Irreducible Algebras. Studia Logica 55 (2):319 - 346.score: 30.0
    Distributive bounded lattices with a dual homomorphism as unary operation, called Ockham algebras, were firstly studied by Berman (1977). The varieties of Boolean algebras, De Morgan algebras, Kleene algebras and Stone algebras are some of the well known subvarieties of Ockham algebra. In this paper, new results about the congruence lattice of Ockham algebras are given. From these results and Urquhart's representation theorem for Ockham algebras a complete characterization of the subdirectly irreducible Ockham algebras is obtained. These results are particularized (...)
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  41. L. A. Garcia (1986). Two Concepts of Desert. Law and Philosophy 5 (2):219 - 235.score: 30.0
    In the first section I briefly consider some stituations in which standard desert-claims would be disputed, with the aim of revealing why and by whom they are asserted or denied. Having attained some understanding of the point of different desert-statements, I propose an accound of their content that entails the thesis that statements of positive desert (deserving something desirable) sharply differ in meaning from statements of negative desert (deserving something undesirable), even when expressed in the same form. In the second (...)
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  42. J. L. A. Garcia (2001). The Racial Contract Hypothesis. Philosophia Africana 4 (1):27-42.score: 30.0
  43. Jaak Panksepp, Thomas Fuchs, Victor Garcia & Adam Lesiak (2007). Does Any Aspect of Mind Survive Brain Damage That Typically Leads to a Persistent Vegetative State? Ethical Considerations. Philosophy, Ethics, and Humanities in Medicine 2 (1):32-.score: 30.0
    Recent neuroscientific evidence brings into question the conclusion that all aspects of consciousness are gone in patients who have descended into a persistent vegetative state (PVS). Here we summarize the evidence from human brain imaging as well as neurological damage in animals and humans suggesting that some form of consciousness can survive brain damage that commonly causes PVS. We also raise the issue that neuroscientific evidence indicates that raw emotional feelings (primary-process affects) can exist without any cognitive awareness of those (...)
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  44. Jorge Garcia (2001). Is Being Hispanic an Identity? Reflections on J. J. E. Gracia's Account. Philosophy and Social Criticism 27 (2):29-43.score: 30.0
  45. J. L. A. Garcia (1987). Constitutive Rules. Philosophia 17 (3):251-270.score: 30.0
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  46. Ernesto V. Garcia (2008). Review of Charles L. Griswold, Forgiveness: A Philosophical Exploration. [REVIEW] Notre Dame Philosophical Reviews 2008 (6).score: 30.0
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  47. J. L. A. Garcia (1990). The Intentional and the Intended. Erkenntnis 33 (2):191 - 209.score: 30.0
    The paper defends the thesis that for S to V intentionally is for S to V as (in the way) S intended to. For the normal agent the relevant sort of intention is an intention that one's intention to V generate an instance of one's V-ing along some (usually dimly-conceived) productive path. Such an account allows us to say some actions are intentional to a greater or lesser extent (a desirable option for certain cases of wayward causal chains), preserves the (...)
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  48. J. L. A. Garcia (2008). Book Reviews:“I'm Not a Racist, but …”: The Moral Quandary of Race. [REVIEW] Ethics 118 (2):332-337.score: 30.0
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  49. M. Victoria López, Arminda Garcia & Lazaro Rodriguez (2007). Sustainable Development and Corporate Performance: A Study Based on the Dow Jones Sustainability Index. [REVIEW] Journal of Business Ethics 75 (3):285 - 300.score: 30.0
    The goal of this paper is to examine whether business performance is affected by the adoption of practices included under the term Corporate Social Responsibility (CSR). To achieve this goal, we analyse the relation between CSR and certain accounting indicators and examine whether there exist significant differences in performance indicators between European firms that have adopted CSR and others that have not. The effects of compliance with the requirements of CSR were determined on the basis of firms included in the (...)
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  50. Tamara Garcia & Ronald Sandler (2008). Enhancing Justice? NanoEthics 2 (3):277-287.score: 30.0
    This article focuses on the follow question: Are human enhancement technologies likely to be justice impairing or justice promoting? We argue that human enhancement technologies may not be inherently just or unjust, but when situated within obtaining social contexts they are likely to exacerbate rather than alleviate social injustices.
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