Search results for 'Eduardo Rivera-Loez' (try it on Scholar)

1000+ found
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  1. Jorge Eduardo Rivera (2005). Translating Being and Time Into Spanish. Studia Phaenomenologica 5:247-251.
    This article discusses what could be called “the adventure of translating” Sein und Zeit in Spanish. It argues that every translation is an adventure, and particularly the translation of a philosophical text. A translation does not literally reproduce into another language what an author or philosopher affirms. The question is instead to express it in the most accurate form with the resources of the translator’s language, in such a way that the text may sound as if it was written in (...)
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  2.  11
    Miguel Eduardo Cárdenas Rivera & Felipe Díaz Chaves (2011). Hegemonía en Colombia: caracterización y alternativas frente al poder global. Utopía y Praxis Latinoamericana 16 (53):13-26.
    El siguiente artículo aborda la hegemonía que se ciñe sobre Colombia, mediante un punto de vista político que analiza el poder que ejerce la burguesía internacional y burguesía subordinada nacional sobre las clases subalternas y en particular la clase trabajadora colombiana. Se reflexiona sobre el l..
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  3.  8
    Miguel Eduardo Cárdenas Rivera (2003). Acerca Del Vínculo Entre Derecho, El Estado y la Democracia. A Propósito de Habermas y Su Aporte a la Metodología de la Interpretación y Aplicación Del Derecho. Utopía y Praxis Latinoamericana 8 (20):81-104.
    This article analyzes the following matters: law in modern democracy according to Habermas; discursive theory of law; the role and importance of the relationship between democracy and a state of rights, the concept of liberty related with a coercive character and the relation between positive ..
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  4. Jorge Eduardo Rivera (2005). En torno a la verdad (1951). Philosophica 28:297-303.
    Este texto se recomprende la noción escolástica de verdad como adecuatio intellectus et rei a la luz de la la interpretación heideggeriana como ¿develación¿. Para ello se siguen tres momentos al hilo de tres preguntas: ¿en qué consiste esta adecuación?, ¿en qué sentido el intelecto y la cosa pensda se parecen? y ¿cuál es la esencia de la verdad?
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  5.  2
    R. García (2002). Reseña de "Ensayos sobre liberalismoy comunitarismo" de Eduardo Rivera López. Signos Filosóficos 8:321-331.
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  6. Tobías Schleider (2011). Responsabilidad y suerte penal. Reflexiones sobre un argumento de Eduardo Rivera López. Isonomía. Revista de Teoría y Filosofía Del Derecho 34:141-162.
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  7. Johannes Schmidt, Thomas W. Pogge & Martin Leschke (1994). Ernesto Garzön Valdes Überlegungen zur Organtransplantation 118 Eduardo Rivera Lopez Kommunitaristische Paradoxe 149. Analyse & Kritik 16 (2):116.
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  8.  5
    Eduardo Rivera-Loez (2002). Ethics and Genetics in Latin America. Developing World Bioethics 2 (1):11-20.
    Genetic research in human beings poses deep ethical problems, one being the problem of distributive justice. If we suppose that genetic technologies are able to produce visible benefits for the well being of people, and that these benefits are affordable to only a favored portion of society, then the consequence is obvious. We are introducing a new source of inequality. In the first section of this paper, I attempt to justify some concern for the distributive consequences of applying genetics to (...)
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  9. Felipe Ochoa Rivera (2001). Newton heteróclito. Problemas y límites del historiaar a sir Isaac Newton. Estudios de Filosofía 24:63-78.
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  10.  20
    Víctor Samuel Rivera (1991). Ricardo Braun. El problema mente-cuerpo, un enfoque neurofisiológico. [REVIEW] Areté. Revista de Filosofía 3 (1):163-167.
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  11.  24
    L. Rivera (2009). Ethical Reasons and Political Commitment. In Lisa Tessman (ed.), Feminist Ethics and Social and Political Philosophy: Theorizing the Non-Ideal. Springer 25--45.
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  12.  25
    Felipe Ochoa Rivera (2005). Newton y el Dios del dominio. Teología voluntarista ilustrada en los conceptos espacio absoluto, tiempo absoluto y gravitación universal. Estudios de Filosofía 31:105-126.
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  13.  49
    Lisa Rivera (2007). Sacrifices, Aspirations and Morality: Williams Reconsidered. Ethical Theory and Moral Practice 10 (1):69 - 87.
    When a person gives up an end of crucial importance to her in order to promote a moral aim, we regard her as having made a moral sacrifice. The paper analyzes these sacrifices in light of some of Bernard Williams’ objections to Kantian and Utilitarian accounts of them. Williams argues that an implausible consequence of these theories is that that we are expected to sacrifice projects that make our lives worth living and contribute to our integrity. Williams’ arguments about integrity (...)
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  14.  41
    Lisa Rivera, Subsistence Rights.
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  15.  34
    Joseph Rivera (2011). Generation, Interiority and the Phenomenology of Christianity in Michel Henry. Continental Philosophy Review 44 (2):205-235.
    In this paper I focus on a central phenomenological concept in Michel Henry’s work that has often been neglected: generation. Generation becomes an especially important conceptual key to understanding not only the relationship between God and human self but also Henry’s adoption of radical interiority and his critical standpoint with respect to much of the phenomenological tradition in which he is working. Thus in pursuing the theme of generation, I shall introduce many phenomenological-theological terms in Henry’s trilogy on Christianity as (...)
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  16.  6
    Edward James R. Gorgon, Hazel Gaile T. Barrozo, Laarni G. Mariano & Emmalou F. Rivera (2013). Research Evidence Uptake in a Developing Country: A Survey of Attitudes, Education and Self‐Efficacy, Engagement, and Barriers Among Physical Therapists in the Philippines. Journal of Evaluation in Clinical Practice 19 (5):782-790.
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  17.  40
    Lisa Rivera (2010). Worthy Lives. Social Theory and Practice 32 (2):185-212.
    Susan Wolf's paper "Meaning and Morality" draws our attention to the fact that Williams's objection to Kantian morality is primarily a concern about a possible conflict between morality and that which gives our lives meaning. I argue that the force of Williams's objection requires a more precise understanding of meaning as dependent on our intention to make our lives themselves worthwhile. It is not meaning simpliciter that makes Williams's objective persuasive but rather meaning as arising out of our positive evaluation (...)
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  18.  12
    Roberto Rivera, David Borasky, Robert Rice & Florence Carayon (2005). Many Worlds, One Ethic: Design and Development of a Global Research Ethics Training Curriculum. Developing World Bioethics 5 (2):169–175.
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  19.  13
    Víctor Samuel Rivera (1991). Los presocráticos, el principio. [REVIEW] Areté. Revista de Filosofía 3 (2):341-345.
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  20.  26
    Faviola Rivera (2006). Kantian Ethical Duties. Kantian Review 11 (1):78-101.
    Perfect ethical duties have usually puzzled commentators on Kant's ethics because they do not fit neatly within his taxonomy of duties. Ethical duties require the adoption of maxims of ends: the happiness of others and one's own perfection are Kant's two main categories. These duties, he claims, are of wide obligation because they do not specify what in particular one ought to do, when, and how much. They leave ‘a latitude for free choice’ as he puts it. Perfect duties, however, (...)
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  21.  2
    Jennifer Oetzel, Michelle Westermann-Behaylo, Charles Koerber, Timothy L. Fort & Jorge Rivera (2009). Business and Peace: Sketching the Terrain. [REVIEW] Journal of Business Ethics 89 (4):351 - 373.
    Our goals in this article are to summarize the existing literature on the role business can play in creating sustainable peace and to discuss important avenues for extending this research. As part of our discussion, we review the ethical arguments and related research made to date, including the rationale and motivation for businesses to engage in conflict resolution and peace building, and discuss how scholars are extending research in this area. We also focus on specific ways companies can actively engage (...)
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  22.  25
    Omar Rivera (2011). Political Ontology (and Representative Politics), Agamben, Dussel . . . Subcomandante Marcos. Epoché: A Journal for the History of Philosophy 16 (1):125-138.
    This paper articulates a ‘political ontology’ by orienting Agamben’s inquiries toward the autonomy of the constituting power. In relation to Agamben’s thought, it (1) clarifies it by drawing a categorical distinction between zōē and bare life, (2) departs from it by using Agamben’s analysis of potentiality to understand the paralysis of the constituting power and (3) develops it by unfolding the category of ‘exigency.’ The paper also sets into play a brief encounter between political ontology and representative politics (in Dussel).
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  23.  6
    Jennie Wojtaszek, Fanny Rivera & Camelia Maier (2008). Sign-Mediated Communication Between Sunflowers And Honeybees. Semiotics:223-229.
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  24.  5
    R. Rivera & E. Ezcurra (2000). Composition and Operation of Selected Research Ethics Review Committees in Latin America. IRB: Ethics & Human Research 23 (5):9-12.
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  25.  11
    Heather Rivera (2012). Inception. Philosophy Now 88:46-47.
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  26.  11
    Joseph Rivera (2013). Figuring the Porous Self: St. Augustine and the Phenomenology of Temporality. Modern Theology 29 (1):83-103.
    This article examines the phenomenological structures of the homo temporalis filtered through Augustine's illuminating, if unsystematic, insights on temporality and the imago Dei. It situates such a phenomenological interpretation of the Augustinian self in view of current interpretations that polarize or split the Augustinian self into an either/or scheme—either an “interior” self or an “exterior” self. Given this imbalance, the article suggests that a phenomenological evaluation of Augustine brings to light how interior and exterior spheres are deeply integrated. The article (...)
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  27.  8
    Lysa Rivera (2003). Screening the Postmodern, on Vivian Sobchack Screening Space: The American Science Fiction Film. Film-Philosophy 7 (3).
    Vivian Sobchack _Screening Space: The American Science Fiction Film_ New Brunswick, New Jersey: Rutgers University Press, 1987 ISBN 0-8135-2492-X 345 pp.
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  28.  7
    Faviola Rivera (2000). Moral Principles and Agreement. Critica 32 (94):43 - 88.
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  29.  8
    Víctor Samuel Rivera (2009). El Marqués de Montealegre de Aulestia: biografía española de un nacionalista peruano. Escritos 17 (39):410-449.
    El presente texto es un intento por presentar el pensamiento del filósofo político más significativo del primer tercio del siglo XX peruano. José de la Riva-Agüero y Osma, Marqués de Montealegre de Aulestia (1885- 1944) es famoso en la historia del pensamiento peruano por haber liderado la así llamada “Generación del 900”, pero más aún por sus discursos políticos y sus teorías sobre la historia y la literatura, orientadas al nacionalismo. Montealegre va a ser recuperado aquí desde el punto de (...)
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  30.  20
    Gregorio Rivera (2003). An Evolutionary Learning Community Network: How Evolutionary Artscience Emerges Through Evolutionary Systems Design. World Futures 59 (8):577 – 584.
    What is the experience of creating a synergistic approach to arts and sciences practice in a learning community focused on the notion of sustainable development? In this article, I answer this question through an evolutionary approach to societal transformation. My social research inquiry integrates the arts and sciences, a learning and design community, sustainable development, and Internet networking. Codesigners created the conditions to explore in multimodal dialogue and engage, guide, and design the emergence of what I call evolutionary artscience through (...)
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  31.  21
    Joseph M. Rivera (2010). The Call and the Gifted in Christological Perspective: A Consideration of Brian Robinette's Critique of Jean-Luc Marion. Heythrop Journal 51 (6):1053-1060.
    In his recent article, ‘A Gift to Theology? Jean-Luc Marion's ‘Saturated Phenomena’ in Christological Perspective’, Brian Robinette has critiqued Marion's phenomenology for confining theology to a one-sided approach to Christology, one that stresses only the passive, mystical reception of Christ. To correct this imbalance, Robinette brings Marion into dialogue with those more active Christologies or ‘prophetical-ethical’ liberation theologies of Gustavo Gutierrez, Johann Baptist Metz and others that stress a life-praxis focused on confronting evil and suffering. In this essay I am (...)
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  32. Víctor Samuel Rivera (2005). La reina belicosa y pacífica. Anamnesis de la teología política de Descartes. Estudios Filosóficos 54 (157):475-504.
    La presente contribución intenta una ontología de la decisión política sobre la guerra y la paz a partir del pensar rememorante. Se toma como motivo narrativo el Ballet de la Paz de Descartes (1649); modelo nostálgico de una modernidad alternativa, adviene del olvido contra los presupuestos conceptuales individualistas y violentistas de la filosofía política moderna. Una hermenéutica política del Discurso del Método busca un Descartes teólogo político, contramoderno, partidario de una política destinal que reclama suyo el programa reaccionario de Louis (...)
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  33. Josè A. Rivera (1999). Platon, Aristóteles y Tomás de Aquino sobre la curabilidad del malo. Dialogos 34 (73):139-150.
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  34.  10
    Lisa Rivera (2013). Identity Complex: Making the Case for Multiplicity. By Michael Hames‐Garcia. Minneapolis: University of Minnesota Press, 2011. [REVIEW] Hypatia 28 (2):393-395.
  35. Víctor Samuel Rivera (1998). La cuestión del lenguaje universal en Descartes: la Carta a Mersenne del 20 de noviembre de 1629. Revista Venezolana de Filosofía 38:51-80.
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  36.  10
    Joseph Rivera (2013). Jeffrey Hanson and Michael Kelly (Eds): Michel Henry: The Affects of Thought. [REVIEW] Continental Philosophy Review 46 (1):153-158.
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  37. Víctor Samuel Rivera (2010). Tras las Manos Del Führer . Heidegger Y la “lógica” de 1934. Escritos 15 (35):298-317.
    El texto combina una mirada sobre algunos elementos filosóficos y aspectos anecdóticos que ligan a Heidegger, el ser, el pensar y la pregunta por la metafísica con un eventual curso de “Lógica” dictado en 1934 y cuyo contenido es la relación ética entre el hombre y el Estado. Al final aparece la figura del Führer, sus manos y el destino de la humanidad.
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  38.  12
    Bryan W. Husted, David B. Allen & Jorge Rivera (2005). Making, Buying, or Collaborating for Corporate Social Responsibility. Proceedings of the International Association for Business and Society 16:136-141.
    The decision to internalize corporate social responsibility (CSR) activities, to outsource them in the form of corporate philanthropy, or to collaborate with otherorganizations is of great significance to the ability of the firm to reap benefits from such activity. Using insights provided by the new institutional economics and the resourcebased view of the firm, this paper describes how the variables of centrality and specificity affect CSR governance choice. This framework is tested using data collected from Central America and Mexico. Support (...)
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  39.  12
    Omar Rivera (2007). The Comedy of Patricide (Or: A Passing Sense of Manliness). Epoché: A Journal for the History of Philosophy 11 (2):353-369.
    This paper is an investigation of the role of comedy in philosophical thinking, particularly of how comedy reveals the erotic dimension of philosophical thinking.In the first half of the paper, I show that the relation between comedy and Eros is a powerful means to understand in what way philosophy is not technē. Philosophy in its erotic and comedic character is, rather, engaged with an appearing of things as ‘birthed’ or ‘living.’ In the second part of the paper, I focus on (...)
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  40.  14
    Lisa Rivera (2011). Harmful Beneficence. Journal of Moral Philosophy 8 (2):197-222.
    Beneficence is usually regarded as adequate when it results in an actual benefit for a beneficiary and satisfies her self-chosen end. However, beneficence that satisfies these conditions can harm beneficiaries' free agency, particularly when they are robustly dependent on benefactors. First, the means that benefactors choose can have undesirable side-effects on resources that beneficiaries need for future free action. Second, benefactors may undermine beneficiaries' ability to freely deliberate and choose. It is therefore insufficient to satisfy someone's self-chosen ends. Instead, good (...)
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  41.  15
    Lisa Rivera (2006). Pluralism, Imagination and Estrangement. Philosophical Papers 35 (3):327-365.
    This paper argues that the diversity of conflicting comprehensive doctrines in liberal pluralist societies raises a problem of estrangement between citizens and the basic structure of society that Rawls' version of political liberalism does not successfully solve. 'Political estrangement' occurs when someone refuses to accept a political outcome that favors a comprehensive doctrine she rejects, based on what she imagines, correctly or incorrectly, to be true of her fellow citizens' comprehensive doctrines and their effect on political outcomes. Rawls argues that (...)
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  42.  5
    Heather Rivera (2012). Alice in Wonderland. Philosophy Now 90:46-47.
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  43.  5
    Víctor Rivera (2013). Ontología y lingüística cartesiana. Areté. Revista de Filosofía 3 (1):41-61.
    Este texto se propone abordar la cuestión del lenguaje en Descartes. Lo hace integrándolo a la problemática ontoepistemológica de las Meditationes, revelando una profunda relación entre el esclarecimiento de los usos lingüísticos y la actividad filosófica. De otra parte, tiene el interés de reconstruir un ocasional proyecto cartesiano de "gramática" (1629) en función de las teorías de Descartes sobre los procesos mentales expuestas en las Regulae ... y las Notae in programmil Quoddam. En esta última parte, se pretende aproximar la (...)
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  44. Gonzalo Fuertes de Gilbert Rivera (2005). A Love Supreme o El Latido Universal. Critica 55 (924):86-87.
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  45. E. Rivera (1983). América En la Filosofía de la Historia de Ortega y Gasset / America in Ortega y Gasset's Philosophy of History. Cuadernos Salmantinos de Filosofía 10:107-120.
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  46.  2
    Mary Anne Rivera (2007). 5. Jubilee: A Magazine of the Church and Her People, Toward a Vatican II Ecclesiology. Logos 10 (4).
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  47. Josè A. Rivera (2000). Reconsiderando la "paradoja socrática": ¿cuán paradójica es? Dialogos 35 (75):145-156.
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  48.  4
    Sergio Arispe, Graciela Mazorco Irureta & Maya Rivera (2007). Dicotomías étnicas y filosóficas en la lucha por la descolonización. Polis 18.
    Los movimientos sociales e indígenas carecerán de fuerza transformadora, en tanto y en cuanto no desafíen el antropocentrismo y las dicotomías esenciales que sustentan el sistema de poder. Deben plantearse una verdadera deconstrucción y reconstrucción de la filosofía que hasta ahora ha permitido la colonización, recuperando las bases filosóficas originarias, en su calidad de diferentes-semejantes a la hegemónica, con su propia ciencia generadora de conocimiento y no de «saber local». La tradición cultural originaria es un modelo de vida alternativo al (...)
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  49.  1
    Roberto Rivera, Eva Ortiz, Margarita Barrera, Kathy Kennedy & Pouru Bhiwandiwala (1985). Preliminary Observations on the Return of Ovarian Function Among Breast-Feeding and Post-Partum Non-Breast-Feeding Women in a Rural Area of Mexico. Journal of Biosocial Science 17 (S9):127-136.
  50. José Antonio Aguilar Rivera (2003). Después de la Raza Cósmica: Respuesta a Mis Críticos. Revista Internacional de Filosofía Política 22:145-152.
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