Search results for 'Don DuRousseau' (try it on Scholar)

1000+ found
Order:
  1.  55
    Turhan Canli, Susan Brandon, William Casebeer, Philip J. Crowley, Don DuRousseau, Henry T. Greely & Alvaro Pascual-Leone (2007). Neuroethics and National Security. American Journal of Bioethics 7 (5):3 – 13.
  2.  14
    Turhan Canli, Susan Brandon, William Casebeer, Philip J. Crowley, Don DuRousseau, Henry T. Greely & Alvaro Pascual-Leones (2007). Response to Open Peer Commentaries on "Neuroethics and National Security". American Journal of Bioethics 7 (5):W1 – W3.
  3.  22
    D. Wade Hands (2008). Introspection, Revealed Preference and Neoclassical Economics: A Critical Response to Don Ross on the Robbins-Samuelson Argument Pattern. Journal of the History of Economic Thought 30:1-26.
    Abstract: Don Ross’ Economic Theory and Cognitive Science (2005) provides an elaborate philosophical defense of neoclassical economics. He argues that the central features of neoclassical theory are associated with what he calls the Robbins-Samuelson argument pattern and that it can be reconciled with recent developments in experimental and behavioral economics, as well as contemporary cognitive science. This paper argues that Ross’ Robbins-Samuelson argument pattern is not in the work of either Robbins or Samuelson and in many ways is in conflict (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  4.  65
    David M. Kaplan (2009). What Things Still Don't Do. [REVIEW] Human Studies 32 (2):229 - 240.
    This paper praises and criticizes Peter-Paul Verbeek’s What Things Do ( 2006 ). The four things that Verbeek does well are: (1) remind us of the importance of technological things; (2) bring Karl Jaspers into the conversation on technology; (3) explain how technology “co-shapes” experience by reading Bruno Latour’s actor-network theory in light of Don Ihde’s post-phenomenology; (4) develop a material aesthetics of design. The three things that Verbeek does not do well are: (1) analyze the material conditions in which (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography   3 citations  
  5.  2
    John Weckert, Hector Rodriguez Valdes & Sadjad Soltanzadeh (2016). A Problem with Societal Desirability as a Component of Responsible Research and Innovation: The “If We Don’T Somebody Else Will” Argument. NanoEthics 10 (2):215-225.
    The implementation of Responsible Research and Innovation is not without its challenges, and one of these is raised when societal desirability is included amongst the RRI principles. We will argue that societal desirability is problematic even though it appears to fit well with the overall ideal. This discord occurs partly because the idea of societal desirability is inherently ambiguous, but more importantly because its scope is unclear. This paper asks: is societal desirability in the spirit of RRI? On von Schomberg’s (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  6.  6
    Bayron León Osorio Herrera (2015). Antropología de la donación: el don como principio de la acción humana. Escritos 23 (50):67-82.
    En muchos lugares y ambientes asistimos a condiciones muy preocupantes para los seres humanos. Las relaciones que establecemos, en ocasiones, no humanizan. Urgen otras posibilidades y condiciones antropológicas para reorientar nuestras acciones y los vínculos con los otros. La antropología de la donación prescribe la gratuidad de la existencia y entiende al hombre como un don. Propone entonces una revisión de muchas categorías antropológicas para instaurar un orden de gratuidad y donación para la existencia.
    No categories
    Translate
      Direct download  
     
    Export citation  
     
    My bibliography  
  7.  10
    Javier Muguerza (2011). Utopía y melancolía en Don Quijote. Logos: Anales Del Seminario de Metafísica 43:63-82.
    The clash between these two dimensions of human condition – but also their complementary nature – make utopia and melancholy specially compelling as they address us today from Don Quixote’s text, providing an accurate standing from which both the author and his protagonist become our contemporaries. Taking an ethic point of departure, we shall consider the aim of the fantasies of Don Quixote is to modify the reality in a certain moral sense, despite of his ridiculously and impractical goals. At (...)
    Translate
      Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  8. Johannes Hartau (1985). Don Quixote in Broadsheets of the Seventeenth and Early Eighteenth Centuries. Journal of the Warburg and Courtauld Institutes 48:234-238.
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  9.  24
    Jan Kyrre Berg Olsen Friis, Larry A. Hickman, Robert Rosenberger, Robert C. Scharff & Don Ihde (2012). Book Symposium on Don Ihde's Expanding Hermeneutics: Visualism in Science. [REVIEW] Philosophy and Technology 25 (2):249-270.
    Book Symposium on Don Ihde’s Expanding Hermeneutics: Visualism in Science Content Type Journal Article Category Book Symposium Pages 1-22 DOI 10.1007/s13347-011-0060-5 Authors Jan Kyrre Berg Olsen Friis, University of Copenhagen, Nørre Farimagsgade 5 A, Room 10.0.27, 1014 Copenhagen, Denmark Larry A. Hickman, The Center for Dewey Studies, Southern Illinois University Carbondale, Carbondale, IL 62901, USA Robert Rosenberger, School of Public Policy, Georgia Institute of Technology, DM Smith Building, 685 Cherry Street, Atlanta, GA 30332-0345, USA Robert C. Scharff, University of New (...)
    No categories
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  10.  11
    D. N. Byrne (2013). After Tocqueville – the Curious Adventures of Bernard-Henri Lévy and Don Watson. [REVIEW] Australian Review of Public Affairs - Drawing Board.
    Direct download  
     
    Export citation  
     
    My bibliography  
  11. Armando Savignano (2006). Il dialogo tra Unamuno ed Ortega su Don Chisciotte / The Dialogue between Unamuno and Ortega on Don Quixote. Filosofia Oggi 29 (113):29-44.
    No categories
    Translate
     
     
    Export citation  
     
    My bibliography  
  12.  5
    José Antonio Santiago Sánchez (2012). Anfitrion o la maldad del don. Daimon: Revista de Filosofia 58:141-154.
    En este artículo se utiliza el mito y la figura de Anfitrión para analizar el juego situacional entre los roles antitéticos, pero también complementarios, del anfitrión y el invitado, así como la dialéctica entre lo privado y lo público. Por último, el mito da pie para analizar el complejo papel de la deuda moral en dicha interactuaciónDon, público, privado, deuda moral, anfitrión, invitado.
    No categories
    Translate
      Direct download  
     
    Export citation  
     
    My bibliography  
  13. Tyler Doggett & Andy Egan (2007). Wanting Things You Don't Want: The Case for an Imaginative Analogue of Desire. Philosophers' Imprint 7 (9):1-17.
    You’re imagining, in the course of a different game of make-believe, that you’re a bank robber. You don’t believe that you’re a bank robber. You are moved to point your finger, gun-wise, at the person pretending to be the bank teller and say, “Stick ‘em up! This is a robbery!”.
    Direct download  
     
    Export citation  
     
    My bibliography   17 citations  
  14. Clinton Walker (2007). 'Reviews: Graeme Smith, Singing Australian: A History of Folk and Country Music (Pluto Press, 2005); Bill C. Malone, Don't Get Above Your Raisin': Country Music and the Southern Working Class (University of Illinois Press, 2006). [REVIEW] Thesis Eleven 89 (1):128-131.
    Reviews: Graeme Smith, Singing Australian: A History of Folk and Country Music ; Bill C. Malone, Don't Get Above Your Raisin': Country Music and the Southern Working Class.
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  15.  75
    Marc Champagne (2015). Don’T Be an Ass: Rational Choice and its Limits. Reason Papers 37 (1):137-147.
    Deliberation is often seen as the site of human freedom, but the binding power of rationality seems to imply that deliberation is, in its own way, a deterministic process. If one knows the starting preferences and circumstances of an agent, then, assuming that the agent is rational and that those preferences and circumstances don’t change, one should be in a position to predict what the agent will decide. However, given that an agent could conceivably confront equally attractive alternatives, it is (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  16. Thomas Kroedel (2013). Why Epistemic Permissions Don't Agglomerate – Another Reply to Littlejohn. Logos and Episteme 4 (4):451–455.
    Clayton Littlejohn claims that the permissibility solution to the lottery paradox requires an implausible principle in order to explain why epistemic permissions don't agglomerate. This paper argues that an uncontentious principle suffices to explain this. It also discusses another objection of Littlejohn's, according to which we’re not permitted to believe lottery propositions because we know that we’re not in a position to know them.
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  17. Alexander A. Guerrero (2007). Don't Know, Don't Kill: Moral Ignorance, Culpability, and Caution. Philosophical Studies 136 (1):59-97.
    This paper takes on several distinct but related tasks. First, I present and discuss what I will call the “Ignorance Thesis,” which states that whenever an agent acts from ignorance, whether factual or moral, she is culpable for the act only if she is culpable for the ignorance from which she acts. Second, I offer a counterexample to the Ignorance Thesis, an example that applies most directly to the part I call the “Moral Ignorance Thesis.” Third, I argue for a (...)
    Direct download (7 more)  
     
    Export citation  
     
    My bibliography   17 citations  
  18.  6
    Andreas Stokke (forthcoming). Proposing, Pretending, and Propriety: A Response to Don Fallis. Australasian Journal of Philosophy:1-6.
    ABSTRACTThis note responds to criticism put forth by Don Fallis of an account of lying in terms of the Stalnakerian view of assertion. According to this account, to lie is to say something one believes to be false and thereby propose that it become common ground. Fallis objects by presenting an example to show that one can lie even though one does not propose to make what one says common ground. It is argued here that this objection does not present (...)
    No categories
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  19.  86
    Keith DeRose (2000). Now You Know It, Now You Don't. The Proceedings of the Twentieth World Congress of Philosophy 5:91-106.
    Resistance to contextualism comes in the form of many very different types of objections. My topic here is a certain group or family of related objections to contextualism that I call “Now you know it, now you don’t” objections. I responded to some such objections in my “Contextualism and Knowledge Attributions” a few years back. In what follows here, I will expand on that earlier response in various ways, and, in doing so, I will discuss some aspects of David Lewis’s (...)
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography   13 citations  
  20. Alexander Sarch (2011). Internalism About a Person's Good: Don't Believe It. Philosophical Studies 154 (2):161-184.
    Internalism about a person's good is roughly the view that in order for something to intrinsically enhance a person's well-being, that person must be capable of caring about that thing. I argue in this paper that internalism about a person's good should not be believed. Though many philosophers accept the view, Connie Rosati provides the most comprehensive case in favor of it. Her defense of the view consists mainly in offering five independent arguments to think that at least some form (...)
    Direct download (7 more)  
     
    Export citation  
     
    My bibliography   3 citations  
  21. Scott Aikin (2009). Don't Fear the Regress: Cognitive Values and Epistemic Infinitism. Think 8 (23):55-61.
    We are rational creatures, in that we are beings on whom demands of rationality are appropriate. But by our rationality it doesn't follow that we always live up to those demands. In those cases, we fail to be rational , but it is in a way that is different from how rocks, tadpoles, and gum fail to be rational. For them, we use the term ‘arational.’ They don't have the demands, but we do. The demands of rationality bear on us (...)
    Direct download (7 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  22. David Papineau (2003). Why You Don’T Want to Get in the Box with Schrödinger's Cat. Analysis 63 (277):51–58.
    By way of an example, Lewis imagines your being invited to join Schrödinger’s cat in its box for an hour. This box will either fill up with deadly poison fumes or not, depending on whether or not some radioactive atom decays, the probability of decay within an hour being 50%. The invitation is accompanied with some further incentive to comply (Lewis sets it up so there is a significant chance of some pretty bad but not life-threatening punishment if you don’t (...)
    Direct download (10 more)  
     
    Export citation  
     
    My bibliography   4 citations  
  23.  37
    Yishai Cohen (2014). Don’T Count on Taurek: Vindicating the Case for the Numbers Counting. Res Publica 20 (3):245-261.
    Suppose you can save only one of two groups of people from harm, with one person in one group, and five persons in the other group. Are you obligated to save the greater number? While common sense seems to say ‘yes’, the numbers skeptic says ‘no’. Numbers Skepticism has been partly motivated by the anti-consequentialist thought that the goods, harms and well-being of individual people do not aggregate in any morally significant way. However, even many non-consequentialists think that Numbers Skepticism (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  24.  24
    Sherwin Klein (1998). Don Quixote and the Problem of Idealism and Realism in Business Ethics. Business Ethics Quarterly 8 (1):43-63.
    I discuss the characters Don Quixote and Sancho Panza and their relationship in order to understand better the place of idealistictheory and realistic practice in business ethics. The realism of Sancho Panza is required to make the idealism of Don Quixote effective.Indeed, the interaction and development of these characters can serve as a model for both the effective communication between andblending of the idealistic moral theoretician and the practical businessperson. Specifically, I argue that a quixotified Sancho Panza,as a combination of (...)
    Direct download (7 more)  
     
    Export citation  
     
    My bibliography   7 citations  
  25.  34
    Don Marquis (2011). Don Marquis Replies. Hastings Center Report 41 (2):9-11.
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  26.  30
    Robert C. Scharff (2012). Don Ihde: Heidegger's Technologies: Postphenomenological Perspectives. [REVIEW] Continental Philosophy Review 45 (2):297-306.
    Don Ihde: Heidegger’s technologies: Postphenomenological perspectives Content Type Journal Article Pages 1-10 DOI 10.1007/s11007-012-9215-z Authors Robert C. Scharff, Department of Philosophy, University of New Hampshire, Durham, NH 03824-3574, USA Journal Continental Philosophy Review Online ISSN 1573-1103 Print ISSN 1387-2842.
    Direct download (7 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  27.  72
    Don Ihde (2008). Aging: I Don't Want to Be a Cyborg! [REVIEW] Phenomenology and the Cognitive Sciences 7 (3):397-404.
    Examination is made of a range of cyborg solutions to bodily problems due to damage, but here with particular reference to aging. Both technological and animal implants, transplants and prosthetic devices are phenomenologically analyzed. The resultant trade-off phenomena are compared to popular culture technofantasies and desires and finally to human attitudes toward mortality and contingency. The parallelism of resistance to contingent existence and to becoming a cyborg is noted.
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  28.  82
    Stephanic J. Bird & Diane Hoffman-Kim (1998). Damned If You Do, Damned If You Don't: The Scientific Community's Responses to Whistleblowing. Science and Engineering Ethics 4 (1):3-6.
    The papers in this issue are based on presentations by the authors at the 163nd National Meeting of the American Association for the Advancement of Science, Seattle, Washington, 13–18 February 1997 in the session entitled Damned If You Do, Damned If You Don’t: What the Scientific Community Can Do about Whistleblowing organized by Stephanie J. Bird and Diane Hoffman-Kim. The papers have been modified following double blind peer review.
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  29.  70
    David J. Cole (1999). I Don't Think So: Pinker on the Mentalese Monopoly. Philosophical Psychology 12 (3):283-295.
    Stephen Pinker sets out over a dozen arguments in The language instinct (Morrow, New York, 1994) for his widely shared view that natural language is inadequate as a medium for thought. Thus he argues we must suppose that the primary medium of thought and inference is an innate propositional representation system, mentalese. I reply to the various arguments and so defend the view that some thought essentially involves natural language. I argue mentalese doesn't solve any of the problems Pinker cites (...)
    Direct download (7 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  30.  3
    John Bricke (2016). Hume by Don Garrett. Journal of the History of Philosophy 54 (1):172-173.
    Don Garrett’s Hume constitutes a demanding introduction to the entirety of Hume’s philosophy as articulated in the Treatise, the two Enquiries, and the Dialogues Concerning Natural Religion. Its goal is to provide a clear representation of the problems Hume addresses, the solutions he provides to those problems, and the arguments he constructs in so doing. Achieving its three goals remarkably well, Garrett’s Hume provides what, in my judgment, is the very best introduction to Hume’s philosophy available. It will be an (...)
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  31.  21
    Terry D. Cooper (2011). Psychology, Religion, and Critical Hermeneutics: Don Browning as “Horizon Analyst”. Zygon 46 (3):686-697.
    Abstract. Don Browning's career involved a deep exploration into the frequently hidden philosophical assumptions buried in various forms of psychotherapeutic healing. These healing methodologies were based on metaphors and metaphysical assumptions about both the meaning of human fulfillment and the ultimate context of our lives. All too easily, psychological theories put forward philosophical anthropologies while claiming to be operating within a modest, empirical approach. Browning does not fault or criticize these psychotherapeutic enterprises for making such claims because he thinks these (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  32. Tania Kambourova (2008). Ktitor: Le sens du Don Des panneaux votifs dans le monde byzantin. Byzantion 78:261-287.
    Le terme ktitor accompagne souvent la représentation d'un acte de don dans la peinture murale byzantines et post-byzantines. Même si le terme "ktitor" a été traduit le plus souvent par "fondateur", sémantiquement et historiquement, on retrouve dans le mot le sens de possession. Les ktitores - des propriétaires modaux, offrent leurs dons, dont le destinataire final est Dieu. Les panneaux votifs de Théodore Métochite , du sebastokrator Kalojan , de Stefan Uroš III , de Mircea l'Ancien témoignent des droits, des (...)
    No categories
    Translate
     
     
    Export citation  
     
    My bibliography   1 citation  
  33.  12
    Nicolae Râmbu (2008). Axiological Reflections about Don Quijote. Cultura 5 (2):65-79.
    This paper is about Cervante's hero, Don Quijote, who is not, axiological speaking, a comical character, as he was usually viewed, but a profound and tragicfigure. He is the idealist who believes sincerely in the high values and ideals and fights for their accomplishment. Don Quijote is like a mirror in which is reflected the moral pettiness of the others, and this is the reason for his hard punishment. The reputation of the nicest crazy man on earth represents such punishment.
    Translate
      Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  34.  3
    Lydia Goehr & Daniel Herwitz (eds.) (2006). The Don Giovanni Moment: Essays on the Legacy of an Opera. Columbia University Press.
    The Don Giovanni Moment is the first book to examine the aesthetic and moral legacy of Mozart's masterpiece in the literature, philosophy, and culture of the nineteenth century.
    No categories
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography   2 citations  
  35.  20
    M. Viljoen (2010). Embodiment and the Experience of Built Space: The Contributions of Merleau-Ponty and Don Ihde. South African Journal of Philosophy 29 (3):306-329.
    This paper explores the problem of how we perceive built space and the ways that we relate to its abstract representations. Poincaré presented the problem that space poses for the 20th century in his essay ‘The Relativity of Space’, in which the human body and technics are already a part of our spatial perceptions. Merleau-Ponty, the “philosopher of the body”, and Don Ihde, a philosopher of technology, ground their work on the phenomenology of Edmund Husserl and Martin Heidegger (to different (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  36.  36
    William Day (2011). I Don't Know, Just Wait: Remembering Remarriage in Eternal Sunshine of the Spotless Mind. In David LaRocca (ed.), The Philosophy of Charlie Kaufman. University Press of Kentucky
    "In 'I Don't Know, Just Wait: Remembering Remarriage in Eternal Sunshine of the Spotless Mind', William Day shows how Kaufman's Eternal Sunshine of the Spotless Mind should be considered part of the film genre known as remarriage comedy; but he also shows how Kaufman contributes something new to the genre. Day addresses, in particular, how the conversation that is the condition for reunion involves discovering 'what it means to have memories together as a way of learning how to be together'. (...)
    Translate
      Direct download  
     
    Export citation  
     
    My bibliography  
  37.  47
    Paul Vincent Spade, Why Don't Mediaeval Logicians Ever Tell Us What They're Doing? Or, What is This, a Conspiracy?
    What I want to talk about here is a puzzle for historians of philosophy who, like me, have spent a fair amount of time studying the history of mediaeval logic and semantic theory. I don’t know how to solve it, but in various forms it has come up repeatedly in my own work and in the work of colleagues I have talked with about it. I would like to share it with you now.
    Direct download  
     
    Export citation  
     
    My bibliography  
  38.  36
    O. Muramoto (1999). Bioethics of the Refusal of Blood by Jehovah's Witnesses: Part 3. A Proposal for a Don't-Ask-Don't-Tell Policy. Journal of Medical Ethics 25 (6):463-468.
    Of growing concern over Jehovah's Witnesses' (JWs) refusal of blood is the intrusion of the religious organisation into its members' personal decision making about medical care. The organisation currently may apply severe religious sanctions to JWs who opt for certain forms of blood-based treatment. While the doctrine may be maintained as the unchangeable "law of God", the autonomy of individual JW patients could still be protected by the organisation modifying its current policy so that it strictly adheres to the right (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  39.  7
    Marc Rastoin (2011). Le don au cœur de la compréhension lucanienne de l'Évangile (Ac 20, 35). Revue Théologique de Louvain 42 (3):408-424.
    La parole conclusive du discours de Paul à Milet en Ac 20,35 a fait l’objet de nombreuses études se demandant si elle avait été effectivement dite par Jésus de Nazareth. Cet article se propose de la lire dans l’ensemble de l’oeuvre lucanienne et de rendre compte de la conception du don qui est celle de Luc. S’il est probable que Luc s’inspire d’une maxime hellénistique, il la charge néanmoins de tout un poids théologique et christologique. Elle lui permet à la (...)
    No categories
    Translate
      Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  40.  19
    Mary K. Hendrickson, Harvey S. James & William D. Heffernan (2008). Does the World Need U.S. Farmers Even If Americans Don't? Journal of Agricultural and Environmental Ethics 21 (4):311-328.
    We consider the implications of trends in the number of U.S. farmers and food imports on the question of what role U.S. farmers have in an increasingly global agrifood system. Our discussion stems from the argument some scholars have made that American consumers can import their food more cheaply from other countries than it can produce it. We consider the distinction between U.S. farmers and agriculture and the effect of the U.S. food footprint on developing nations to argue there might (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  41.  10
    John Sutton (2001). Don Dedrick, Naming the Rainbow: Colour Language, Colour Science, and Culture Reviewed By. Philosophy in Review 21 (2):106-109.
    If the so-called 'science wars' are futile shouting-matches between extremists, some of the more bewildering skirmishes have been contested in the realm of colour science and culture. Ethnographers, postmodernists, and Wittgensteinians stress the specificity of local colour naming strategies, or the peculiarity of objects and emotions with which colours are associated, and may confess lingering attraction to Whorf's idea that cultures carve up an intrinsically unstructured colour space into quite arbitrary linguistic categories. Self-proclaimedly hard-headed biological and evolutionary psychologists, in contrast, (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  42.  10
    Tecnico Acfs (2006). A Don francisco Ayala, con reconocimiento Y afecto. Anales de la Cátedra Francisco Suárez 40:243-253.
    Don Francisco Ayala cumple los cien años de edad; ésta ha sido la excusa para hacerle una serie de homenajes que se le debían en el ámbito académico y también en el extra-académico. Los Anales de la Cátedra Francisco Suárez ya publicaron un texto de don Francisco en esta misma sección de “Documentos” hace algunos años (“Los derechos individuales como garantía de la libertad”, Anales de la Cátedra Francisco Suárez, núm. 36, 2002, págs. 329-341), como modesto reconocimiento e incitación al (...)
    No categories
    Translate
      Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  43.  35
    David James (2008). The Significance of Kierkegaard's Interpretation of Don Giovanni in Relation to Hegel's Philosophy of Art. British Journal for the History of Philosophy 16 (1):147 – 162.
    (2008). The significance of kierkegaard's interpretation of Don Giovanni in relation to Hegel's philosophy of art1. British Journal for the History of Philosophy: Vol. 16, No. 1, pp. 147-162.
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  44.  30
    Kathryn Hunter (1996). “Don't Think Zebras”: Uncertainty, Interpretation, and the Place of Paradox in Clinical Education. Theoretical Medicine and Bioethics 17 (3).
    Working retrospectively in an uncertain field of knowledge, physicians are engaged in an interpretive practice that is guided by couterweighted, competing, sometimes paradoxical maxims. When you hear hoofbeats, don't think zebras, is the chief of these, the epitome of medicine's practical wisdom, its hermeneutic rule. The accumulated and contradictory wisdom distilled in clinical maxims arises necessarily from the case-based nature of medical practice and the narrative rationality that good practice requires. That these maxims all have their opposites enforces in students (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  45.  33
    Eduardo Mendieta, Evan Selinger & Don Ihde (2003). Don Ihde Bodies in Technology. Journal of Applied Philosophy 20 (1):95–111.
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  46.  8
    Iris Keating, Hilary Fabian, Pam Jordan & Joy di MaversRoberts (2010). 'Well, I've Not Done Any Work Today. I Don't Know Why I Came to School'. Perceptions of Play in the Reception Class. Educational Studies 26 (4):437-454.
    (2000). 'Well, I've Not Done Any Work Today. I Don't Know Why I Came to School'. Perceptions of Play in the Reception Class. Educational Studies: Vol. 26, No. 4, pp. 437-454.
    No categories
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  47.  8
    Rosa MacGinley (2014). Nagoyo: The Life of Don Angelo Confalonieri Among the Aborigines of Australia 1846-1848 [Book Review]. Australasian Catholic Record, The 91 (1):117.
    MacGinley, Rosa Review of: Nagoyo: The life of Don Angelo confalonieri among the aborigines of Australia 1846-1848, by Stefano Girola and Rolando Pizzini, eds, trnsl. Claudia Masilli, pp.238.
    Direct download  
     
    Export citation  
     
    My bibliography  
  48.  17
    Wesley J. Wildman (2011). The Artful Humanism of Don Browning. Zygon 46 (3):698-712.
    Abstract. Don Browning's intellectual artfulness is particularly evident in three areas: as analyst of basic assumptions in intellectual systems, as fundamental ethicist, and as mediating theologian. His work in each area has been extraordinarily fruitful, both theoretically and practically. In each area, however, his skillful handling of complex issues also has subtle limitations. This paper identifies those limitations, analyzes them as facets of an articulate but preemptive defense of a preferred theological outlook, and thus as a limited failure of Browning's (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  49.  16
    David M. Kaplan (2009). Review: What Things Still Don't Do. [REVIEW] Human Studies 32 (2):229 - 240.
    This paper praises and criticizes Peter-Paul Verbeek's What Things Do (2006). The four things that Verbeek does well are: (1) remind us of the importance of technological things; (2) bring Karl Jaspers into the conversation on technology; (3) explain how technology "co-shapes" experience by reading Bruno Latour's actor-network theory in light of Don Ihde's post-phenomenology; (4) develop a material aesthetics of design. The three things that Verbeek does not do well are: (1) analyze the material conditions in which things are (...)
    No categories
    Direct download  
     
    Export citation  
     
    My bibliography  
  50.  10
    Genia Schönbaumsfeld (2015). Art and the ‘Morality System’: The Case of Don Giovanni. European Journal of Philosophy 23 (4):1025-1043.
    Mozart's great opera, Don Giovanni, poses a number of significant philosophical and aesthetic challenges, and yet it remains, for the most part, little discussed by contemporary philosophers. A notable exception to this is Bernard Williams's important paper, ‘Don Juan as an Idea’, which contains an illuminating discussion of Kierkegaard's ground-breaking interpretation of the opera, ‘The Immediate Erotic Stages or the Musical-Erotic’, in Either/Or. Kierkegaard's pseudonymous author's approach here is, in some respects, reminiscent of a currently rather fashionable narrative-inspired moral philosophy, (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
1 — 50 / 1000