Search results for 'Edgar Záyago' (try it on Scholar)

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  1.  41
    Guillermo Foladori, Noela Invernizzi & Edgar Záyago (2009). Two Dimensions of the Ethical Problems Related to Nanotechnology. NanoEthics 3 (2):121-127.
    The current literature on nanoethics focuses on a wide array of topics such as equity, privacy, military, environment, human enhancement, intellectual property, and security. The identification of those topics leads to the adoption of an ethical stance, which we call the in itself dimension . In this article we argue that even though it is correct to identify the areas where ethical problems are imperative to deal with ( in itself dimension ), it is a partial approach. This is because (...)
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  2. Andrew Edgar (2005). The Philosophy of Habermas. Mcgill-Queen's University Press.
    This comprehensive introduction to the thought of Jurgen Habermas covers the full range of his ideas from his early work on student politics to his recent work on communicative action, ethics and law. Andrew Edgar examines Habermas' key texts in chronological order, revealing the developments, shifts and turns in Habermas' thinking as he refines his basic insights and incorporates new sources and ideas. Some of the themes discussed include Habermas' early reshaping of Marxist theory and practice, his characterization of (...)
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  3. Andrew Edgar (2005). The Philosophy of Habermas. Mcgill-Queen's University Press.
    This comprehensive introduction to the thought of Jurgen Habermas covers the full range of his ideas from his early work on student politics to his recent work on communicative action, ethics and law. Andrew Edgar examines Habermas' key texts in chronological order, revealing the developments, shifts and turns in Habermas' thinking as he refines his basic insights and incorporates new sources and ideas. Some of the themes discussed include Habermas' early reshaping of Marxist theory and practice, his characterization of (...)
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  4. Andrew Edgar (2014). The Philosophy of Habermas. Routledge.
    This comprehensive introduction to the thought of Jurgen Habermas covers the full range of his ideas from his early work on student politics to his recent work on communicative action, ethics and law. Andrew Edgar examines Habermas' key texts in chronological order, revealing the developments, shifts and turns in Habermas' thinking as he refines his basic insights and incorporates new sources and ideas. Some of the themes discussed include Habermas' early reshaping of Marxist theory and practice, his characterization of (...)
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  5.  2
    Andrew Edgar (2005). The Philosophy of Habermas. Routledge.
    This comprehensive introduction to the thought of Jurgen Habermas covers the full range of his ideas from his early work on student politics to his recent work on communicative action, ethics and law. Andrew Edgar examines Habermas' key texts in chronological order, revealing the developments, shifts and turns in Habermas' thinking as he refines his basic insights and incorporates new sources and ideas. Some of the themes discussed include Habermas' early reshaping of Marxist theory and practice, his characterization of (...)
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  6.  21
    Andrew Edgar (2013). Sport and Art: An Essay in The Hermeneutics of Sport. Sport, Ethics and Philosophy 7 (1):1 - 9.
    (2013). Sport and Art: an Essay in The Hermeneutics of Sport. Sport, Ethics and Philosophy: Vol. 7, Sport and Art: An Essay in the Hermeneutics of Sport, pp. 1-9. doi: 10.1080/17511321.2013.761879.
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  7. T. B., John Sime, W. H. Winch, W. Leslie Mackenzie, Joseph Rickaby, Norman Smith, M. L., Alfred W. Benn, John Edgar & J. Lewis McIntyre (1905). New Books. [REVIEW] Mind 14 (56):552-567.
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  8. Scott Edgar (2009). Logical Empiricism, Politics, and Professionalism. Science and Education 18 (2):177-189.
    This paper considers George A. Reisch’s account of the role of Cold War political forces in shaping the apolitical stance that came to dominate philosophy of science in the late 1940s and 1950s. It argues that at least as early as the 1930s, Logical Empiricists such as Rudolf Carnap already held that philosophy of science could not properly have political aims, and further suggests that political forces alone cannot explain this view’s rise to dominance during the Cold War, since political (...)
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  9. C. C. J. Webb, John Edgar, W. J., John Burnet, F. C. S. Schiller, T. W., M. D., G. G., H. F. & B. W. (1908). New Books. [REVIEW] Mind 17 (67):417-430.
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  10. Geo Galloway, David Morrison, W. Leslie MacKenzie, F. C. S. Schiller, John Sime, T. B., John Edgar, W. McD, G. R. T. Ross, R. F. A. Hoernle, A. R. Brown & B. Russell (1906). New Books. [REVIEW] Mind 15 (58):261-280.
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  11.  21
    David Hume, Stephen Copley & Andrew Edgar (1993). Selected Essays. Monograph Collection (Matt - Pseudo).
    In his writings, David Hume set out to bridge the gap between the learned world of the academy and the marketplace of polite society. This collection, drawing largely on his Essays Moral, Political, and Literary, which was even more popular than his famous Treatise of Human Nature, comprehensively shows how far he succeeded. From `Of Essay Writing' to `Of the Rise and Progress of the Arts and Sciences' Hume embraces a staggering range of social, cultural, political, demographic, and historical concerns. (...)
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  12. A. M. Bodkin, T. Loveday, W. McD, W. H. Winch, David Morrison, W. Leslie Mackenzie, George Galloway, T. M. Forsyth, John Edgar & A. W. Benn (1908). New Books. [REVIEW] Mind 17 (66):264-285.
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  13. Iain Edgar & David Henig (2010). The Cosmopolitan and the Noumenal : A Case Study of Islamic Jihadist Night Dreams as Reported Sources of Spiritual and Political Inspiration. In Dimitrios Theodossopoulos & Elisabeth Kirtsoglou (eds.), United in Discontent: Local Responses to Cosmopolitanism and Globalization. Berghahn Books 64.
  14.  96
    Maud Lightfoot, W. D. Morrison, F. C. S. Schiller, T. B., John Edgar, M. S., David Morrison, H. Bosanquet, M. S., W. D. Morrison & A. W. Benn (1904). New Books. [REVIEW] Mind 13 (50):285-297.
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  15. Andrew Edgar (1998). Bowling, A.: 1997, Measuring Health; a Review of Quality of Life Measurement Scales (2nd Ed.). [REVIEW] Medicine, Healthcare and Philosophy 1 (2):181-182.
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  16.  48
    J. B. Baillie, John Edgar, A. J. Jenkinson, G. R. T. Ross, W. R. Scott, T. B., David Morrison & R. A. Duff (1904). New Books. [REVIEW] Mind 13 (51):425-438.
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  17.  97
    Scott Edgar, Hermann Cohen's Principle of the Infinitesimal Method and its History: A Rationalist Interpretation.
    This paper defends a Leibnizian rationalist interpretation of Hermann Cohen’s Principle of the Infinitesimal Method and its History (1883). The first half of the paper identifies Cohen’s various different philosophical aims in the PIM. It argues that they are unified by the fact that Cohen’s arguments for addressing those aims all depend on a single shared premise. That linchpin premise is the claim that mathematical natural science can represent individual objects only if it also represents infinitesimal magnitudes. The second half (...)
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  18.  53
    Scott Edgar (2015). Intersubjectivity and Physical Laws in Post-Kantian Theory of Knowledge Natorp and Cassirer. In Sebastian Luft & J. Tyler Friedman (eds.), The Philosophy of Ernst Cassirer: A Novel Assessment. De Gruyter 141-162.
  19. William J. Edgar (1971). Professor Gotesky and the Law of Non-Contradiction. Philosophy and Phenomenological Research 32 (2):259-263.
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  20. J. C., C. S. Myers, Helen Wodehouse, J. W. Scott, John Edgar & B. A. (1910). New Books. [REVIEW] Mind 19 (73):125-136.
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  21.  32
    Andrew Edgar (2009). The Hermeneutic Challenge of Genetic Engineering: Habermas and the Transhumanists. Medicine, Health Care and Philosophy 12 (2):157-167.
    The purpose of this paper is to explore the impact that developments in transhumanist technologies may have upon human cultures, and to do so by exploring a potential debate between Habermas and the transhumanists. Transhumanists, such as Nick Bostrom, typically see the potential in genetic and other technologies for positively expanding and transcending human nature. In contrast, Habermas is a representative of those who are fearful of this technology, suggesting that it will compound the deleterious effects of the colonisation of (...)
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  22.  53
    S. H. Mellone, John Edgar, W. Leslie Mackenzie, C. A. F. Rhys Davids, P. E. Winter, G. Dawes Hicks, A. E. Taylor, J. L. McIntyre & A. W. Benn (1905). New Books. [REVIEW] Mind 14 (54):272-283.
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  23.  50
    Scott Edgar (2015). The Physiology of the Sense Organs and Early Neo-Kantian Conceptions of Objectivity: Helmholtz, Lange, Liebmann. In Flavia Padovani, Alan Richardson & Jonathan Y. Tsou (eds.), Objectivity in Science: Approaches to Historical Epistemology. Boston Studies in Philosophy and History of Science. Springer
    The physiologist Johannes Müller’s doctrine of specific nerve energies had a decisive influence on neo-Kantian conceptions of the objectivity of knowledge in the 1850s - 1870s. In the first half of the nineteenth century, Müller amassed a body of experimental evidence to support his doctrine, according to which the character of our sensations is determined by the structures of our own sensory nerves, and not by the external objects that cause the sensations. Neo-Kantians such as Hermann von Helmholtz, F.A. Lange, (...)
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  24.  89
    Scott Edgar (2010). The Explanatory Structure of the Transcendental Deduction and a Cognitive Interpretation of the First Critique. Canadian Journal of Philosophy 40 (2):285-314.
    Consider two competing interpretations of Kant's Critique of Pure Reason: the epistemic and cognitive interpretations. The epistemic interpretation presents the first Critique as a work of epistemology, but what is more, it sees Kant as an early proponent of anti-psychologism—the view that descriptions of how the mind works are irrelevant for epistemology.2 Even if Kant does not always manage to purge certain psychological-sounding idioms from his writing, the epistemic interpretation has it, he is perfectly clear that he means his evaluation (...)
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  25.  24
    Andrew Edgar (2004). A Response to Nordenfelt's “The Varieties of Dignity”. Health Care Analysis 12 (2):83-89.
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  26.  2
    Nicole Edgar & Colleen A. McClung (2013). Major Depressive Disorder: A Loss of Circadian Synchrony? Bioessays 35 (11):940-944.
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  27.  8
    Søren Holm & Andrew Robert Edgar (2008). Best Interest: A Philosophical Critique. [REVIEW] Health Care Analysis 16 (3):197-207.
    On one conception of “best interest” there can only be one course of action in a given situation that is in a person’s best interest. In this paper we will first consider what theories of “best interest” and rational decision-making that can lead to this conclusion and explore some of the less commonly appreciated implications of these theories. We will then move on to consider what ethical theories that are compatible with such a view and explore their implications. In the (...)
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  28.  12
    Andrew Edgar & Stephen Pattison (2011). Integrity and the Moral Complexity of Professional Practice. Nursing Philosophy 12 (2):94-106.
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  29. A. E. Taylor, C. D. Broad, Bernard Muscio, R. M. MacIver, Joseph Rickaby, Leonard J. Russell, G. A. Johnston, Henry J. Watt, M. L., John Edgar, Arthur Robinson, J. Laird, R. R. Marett, J. L. McIntyre, W. L. Lorimer, C. V. Valentine, F. C. S. Schiller & Philip E. B. Jourdan (1913). New Books. [REVIEW] Mind 22 (87):403-442.
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  30.  2
    Andrew Edgar (2005). Philosophy of Habermas. Acumen.
    Critical overview of the work of Jurgen Habermas, discussing his contributions to both philosophy and social theory.
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  31.  57
    Scott Edgar (2008). Paul Natorp and the Emergence of Anti-Psychologism in the Nineteenth Century. Studies in History and Philosophy of Science Part A 39 (1):54-65.
    This paper examines the anti-psychologism of Paul Natorp, a Marburg School Neo-Kantian. It identifies both Natorp’s principle argument against psychologism and the views underlying the argument that give it its force. Natorp’s argument depends for its success on his view that certain scientific laws constitute the intersubjective content of knowledge. That view in turn depends on Natorp’s conception of subjectivity, so it is only against the background of his conception of subjectivity that his reasons for rejecting psychologism make sense. This (...)
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  32.  92
    B. A., C. W. Valentine, G. Galloway, G. G., J. Solomon, R. R. Marett, John Edgar, B. Bosanquet, F. Peters, D. L. Murray, T. E., J. Field, J. Waterlow, A. E. Taylor & A. W. Benn (1911). New Books. [REVIEW] Mind 20 (1):426-444.
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  33.  15
    Matthew Edgar (2000). Timely Meditations. International Studies in Philosophy 32 (4):148-149.
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  34.  11
    A. Edgar & S. Pattison (2006). Need Humanities Be so Useless? Justifying the Place and Role of Humanities as a Critical Resource for Performance and Practice. Medical Humanities 32 (2):92-98.
    Justifying the existence, position, and relevance of academic humanities scholarship may be difficult in the face of chronic practical needs in health care. Such scholarship may seem parasitic on human activity and performance that directly contributes to human wellbeing and health care. Here, a possible and partial justification for the importance of scholarship in the humanities as a critical resource for practice and performance is undertaken by two humanities scholars. Human identity and emotion are reflected and defined by performances, both (...)
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  35.  14
    I. H. Kerridge, C. F. C. Jordens, R. Benson, R. Clifford, R. A. Ankeny, D. Keown, B. Tobin, S. Bhattacharyya, A. Sachedina, L. S. Lehmann & B. Edgar (2010). Religious Perspectives on Embryo Donation and Research. Clinical Ethics 5 (1):35-45.
    The success of assisted reproductive technologies (ARTs) worldwide has led to an accumulation of frozen embryos that are surplus to the reproductive needs of those for whom they were created. In these situations, couples must decide whether to discard them or donate them for scientific research or for use by other infertile couples. While legislation and regulation may limit the decisions that couples make, their decisions are often shaped by their religious beliefs. Unfortunately, health professionals, scientists and policy-makers are often (...)
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  36.  2
    Andrew Robert Edgar (2011). Professional Values, Aesthetic Values, and the Ends of Trade. Medicine, Health Care and Philosophy 14 (2):195-201.
    Professionalism is initially understood as a historical process, through which certain commercial services sought to improve their social status (and economic reward) by separating themselves from mere crafts or trades. This process may be traced clearly with the aspiration of British portrait painters (headed by Sir Joshua Reynolds), in the eighteenth century, to acquire a social status akin to that of already established professionals, such as clerics and doctors. This may be understood, to a significant degree, as a process of (...)
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  37.  51
    A. Edgar (2012). Sport as Liturgy: Towards a Radical Orthodoxy of Sport. Studies in Christian Ethics 25 (1):20-34.
    The purpose of this paper is to suggest that sport can be understood as a form of engagement with the fundamental contingency and vulnerability of the human condition, and as such that it expresses a yearning for meaning in a modern society that offers only the illusion of meaning. Sport, at its most profound, is argued to be a negative liturgy, in the sense that it highlights an absence of meaning, rather than offering a positive alternative. The paper draws on (...)
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  38.  33
    Andrew Edgar (2013). The Aesthetics of Sport. Sport, Ethics and Philosophy 7 (1):80 - 99.
    (2013). The Aesthetics of Sport. Sport, Ethics and Philosophy: Vol. 7, Sport and Art: An Essay in the Hermeneutics of Sport, pp. 80-99. doi: 10.1080/17511321.2013.761885.
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  39.  53
    William J. Edgar (1973). Is Intuitionism the Epistemically Serious Foundation for Mathematics? Philosophia Mathematica (2):113-133.
  40.  39
    Scott Edgar (2013). The Limits of Experience and Explanation: F. A. Lange and Ernst Mach on Things in Themselves. British Journal for the History of Philosophy 21 (1):100-121.
    In the middle of the nineteenth century, advances in experimental psychology and the physiology of the sense organs inspired so-called "Back to Kant" Neo-Kantians to articulate robustly psychologistic visions of Kantian epistemology. But their accounts of the thing in itself were fraught with deep tension: they wanted to conceive of things in themselves as the causes of our sensations, while their own accounts of causal inference ruled that claim out. This paper diagnoses the source of that problem in views of (...)
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  41.  38
    William Edgar (2003). How Things Persist. Review of Metaphysics 57 (2):410-412.
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  42.  2
    Andrew Edgar (2009). The Challenge of Transplants to an Intersubjectively Established Sense of Personal Identity. Health Care Analysis 17 (2):123-133.
    Face transplants have been performed, in a small number, since 2005. Popular concern over the morality of the face transplant has tended to focus on the role that one’s face plays in one’s sense of self or one’s personal identity. In order to address this concern, the current paper will explore the significance of face transplants in the light of a theory of the self that draws on symbolic interactionism, narrative theory, and accounts of embodiment. The paper will respond to (...)
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  43.  59
    Andrew Edgar (1990). An Introduction to Adorno's Aesthetics. British Journal of Aesthetics 30 (1):46-56.
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  44.  49
    Scott Edgar (2010). Hermann Cohen. Stanford Encyclopedia of Philosophy.
  45.  30
    A. Edgar (2012). Who Needs Classical Music? Cultural Choice and Musical Value. British Journal of Aesthetics 52 (2):209-211.
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  46.  17
    Andrew Edgar (2013). Sport and Philosophy. Sport, Ethics and Philosophy 7 (1):10 - 29.
    (2013). Sport and Philosophy. Sport, Ethics and Philosophy: Vol. 7, Sport and Art: An Essay in the Hermeneutics of Sport, pp. 10-29. doi: 10.1080/17511321.2013.761882.
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  47.  9
    Matthew Edgar (2002). Deer Park or the Monastery? Kierkegaard and Hegel on Unhappy Consciousness Renunciation, and Worldliness. Philosophy Today 46 (3):284-299.
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  48.  16
    Robert S. Edgar (1987). Genetics: History and Conceptualization. Science as a Way of Knowing. III ‐ Genetics. Edited by JOHN A. MOORE Symposium Proceedings, American Society of Zoologists, Dec. 1986. $3.00. [REVIEW] Bioessays 7 (6):281-282.
  49.  7
    Andrew Edgar (2003). Velázquez and the Representation of Dignity. Medicine, Health Care and Philosophy 6 (2):111-121.
    The purpose of this paper is to explore the visual representation of dignity, through the particular example of the seventeenth century Spanish painter Diego Velázquez. Velázquez works at a point in Western history when modern conceptions of dignity are beginning to be formed. It is argued that Velázquez' portraits of royalty and aristocracy articulate a tension between a feudal conception of majesty and a modern conception of the dignity of merit. On this level, modern conceptions of dignity of merit are (...)
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  50. Andrew Edgar (2005). The Expert Patient: Illness as Practice. Medicine, Health Care and Philosophy 8 (2):165-171.
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