Search results for 'Federico Jose Arena' (try it on Scholar)

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  1.  4
    Federico José Arena (2016). Embodied Conventions. Some Comments on Their Social Dimension and Intentionality. Revus.
    In these brief comments on Bruno Celano’s “Pre-conventions. A Fragment of the Background”, I propose further thoughts on what, following Celano’s analysis, I call embodied conventions. I begin with a number of remarks on Celano’s philosophical method. Then I claim, first, that the social dimension of conventionality remains obscure in his account of embodied conventions, and, second, that his account of pre-conventions is still imprecise due to the ambiguity of the notion of the Background.
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  2.  10
    Federico José Arena (2011). Marmor on the Arbitrariness of Constitutive Conventions. Jurisprudence 2 (2):441-449.
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  3. Karina Alleva, José Díez & Lucía Federico (2012). La teoría MWC : el sistema alostérico. Agora 31 (2):225-250.
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  4.  12
    Joao Alexandre Leite (2005). José Júlio Alferes Federico Banti Antonio Brogi Joao Alexandre Leite. Studia Logica 79:7-32.
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  5.  24
    Federico José Arena, Dale Smith, Hanoch Sheinman & Andrei Marmor (2011). Marmor on the Arbitrariness of Constitutive Conventions. Jurisprudence 2 (2):441-506.
    Comment on Joseph Raz, From Normativity to Responsibility.
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  6.  16
    Federico José Arena, Dale Smith, Hanoch Sheinman & Andrei Marmor (2011). Marmor on the Arbitrariness of Constitutive Conventions. Jurisprudence 2 (2):441-506.
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  7.  6
    Ana Barahonas, Susana Pinar & Francisco J. Ayala (2005). Introduction and Institutionalization of Genetics in Mexico Ana Barahona, Susana Pinar and Francisco J. Ayala. Journal of the History of Biology 38 (2):273 - 299.
    We explore the distinctive characteristics of Mexico's society, politics and history that impacted the establishment of genetics in Mexico, as a new disciplinary field that began in the early 20th century and was consolidated and institutionalized in the second half. We identify about three stages in the institutionalization of genetics in Mexico. The first stage can be characterized by Edmundo Taboada, who was the leader of a research program initiated during the Cárdenas government (1934-1940), which was primarily directed towards improving (...)
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  8. José Ricardo & Perfecto Sanchez (2008). El secularismo Y el neo-gnosticismo a la Luz de Michele Federico Sciacca: Un estudio proyectivo para la reorientación Del mundo actual hacia el bienestar común de la integralidad. Filosofia Oggi 31 (1):83-94.
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  9. José María Sánchez Molledo (2005). El viaje de Federico Gravina a Constantinopla en 1788. Arbor 180 (711/712):727-744.
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  10. Federico José Xamist (2013). La pregunta hermenéutica Por el ícono1. Comprendre 15 (2):35-50.
  11.  3
    Federico Jose T. Lagdameo (2013). Liberal Education and the Subjection of the Individual. Budhi: A Journal of Ideas and Culture 11 (1):81-93.
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  12. Federico José T. Lagdameo (2009). Heidegger, God-Less Thinking, and the Holy. Budhi: A Journal of Ideas and Culture 13 (1-3).
     
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  13.  44
    Héctor Arévalo Benito (2015). De cómo completar la Tierra. El lugar histórico del pensamiento hispanoamericano según José Gaos (1900-1969). Eikasia. Revista de Filosofía 1 (65):179-200.
    En este texto se analiza cómo el filósofa español exiliado en México, José Gaos (1900- 1969), considera que la filosofía hispanoamericana, e incluso las propias tierras americanas, son lugares de una “utopía – aunque no ucronía-, debido a que tanto las tradiciones trascendente-religiosas como inmanente-filosóficas europeas han convertido a América, y como resultado final de una determinada filosofía de la historia, en lugar ideal del futuro del pensamiento filosófico –y, en última instancia, del hombre contemporáneo. This text discusses how the (...)
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  14.  43
    Héctor Arévalo Benito (2014). PAPER REVIEW: "Los pasos perdidos: Escritos sobre Ortega y Gasset", por José Gaos (ed. de José LASAGA MEDINA)", en Bajo Palabra, Revista de Filosofía, ÉPOCA Nº II. Nº 9, Madrid, UAM, 2014, pp. 315-320.". [REVIEW] Revista de Filosofía (Madrid) (9):315-320.
    Era imprescindible una edición de aquellos textos que José Gaos escribiera sobre su gran maestro, Ortega, máxime desde que se ha comenzado a estudiar con un interés inusitado la obra del filósofo asturiano exiliado en México, tal y como se deduce del gran número de trabajos, investigaciones, publicaciones, jornadas, etc., que se han venido realizado, en la última década, mediante el esfuerzo de centros de investigación y universidades españolas como la Universidad de Valencia, la UNED, el CSIC, la U. de (...)
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  15.  26
    Lior Rabi (2012). The Democratic Challenge Designed for the Spanish Intellectuals in the Political Thought of José Ortega y Gasset. History of European Ideas 38 (2):266-287.
    Summary The article deals with the political thought of the young Spanish philosopher and intellectual, José Ortega y Gasset (1883?1955). The main aim is to examine to what extent his political thought was articulated in a systematic manner, and to understand if it was meant to be practically implemented. Ortega's political thought has been described as liberal on the one hand, and anti-democratic and conservative on the other. The disparities regarding Ortega's politics usually arise from his declarations, which aimed to (...)
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  16.  19
    María G. Navarro (2011). José Luis L. Aranguren: Influencia, cambio, movilidad. Vida y obra de un intelectual heterodoxo. Revista Ateneo de La Laguna 29:99-102.
    "Aranguren: filosofía en la vida y vida en la filosofía" llevó por nombre la exposición sobre la figura y el legado de José Luis L. Aranguren (Ávila 1909- Madrid 1996) que pudo verse desde el 4 de junio al 26 de julio de 2009 en el Pabellón Transatlántico de la Residencia de Estudiantes de Madrid con ocasión del centenario del nacimiento del filósofo abulense.
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  17.  3
    Katherine Mansilla (2015). Apuntes fenomenológicos sobre el perdón. Conversaciones entre la fenomenología de Merleau-Ponty y el libro Los rendidos de José Carlos Agüero. Estudios de Filosofía 13:83-100.
    This paper seeks to show the proximity between the phenomenologicalreflection that Merleau-Ponty presents in the article “The War Has Taken Place”, and the stories of Jose Carlos Agüero, in his book, Los rendidos. From a phenomenological perspective, both authors describe the experience of pain, shame and forgiveness as the pursuit of freedom and justice. The text is divided into two parts. In the first part, we present discourses of justice which were established after the Peruvian armed conflict and the (...)
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  18.  22
    Krzysztof Polit (2009). José Ortega y Gasset—Spaniard and European. Dialogue and Universalism 19 (6-7):47-58.
    José Ortega y Gasset not only expressed his views on subjects such as art or mass culture but he was also one of the promoters and founders of a United Europe which he considered a cultural unity. However, his view on the proper functioning of multicultural societies was as skeptical as his attitude towards the possibility of constructing an unified world that could be based on cultural coexistence of the Western World societies.
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  19.  6
    Juan David Gómez González (2014). The Tragedy of Being Sincere: José María Arguedas, Authenticity and Sincerity. Escritos 22 (49):457-473.
    The following paper aims to show that the reception of José María Arguedas’most ambitious work, Todas las Sangres [Every Blood], and his suicide were the consequences of a generation that valued authenticity over sincerity. By making acritical analysis of the life and works of Argueda in the light of Lionel Trilling’s conceptsof “sincerity” and “authenticity”, the following paper concludes that Argueda’s natural sincerity might actually have been more complex and productive than the authenticity of his literary and academic peers.
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  20.  31
    José Júlio Alferes, Federico Banti, Antonio Brogi & João Alexandre Leite (2005). The Refined Extension Principle for Semantics of Dynamic Logic Programming. Studia Logica 79 (1):7 - 32.
    Over recent years, various semantics have been proposed for dealing with updates in the setting of logic programs. The availability of different semantics naturally raises the question of which are most adequate to model updates. A systematic approach to face this question is to identify general principles against which such semantics could be evaluated. In this paper we motivate and introduce a new such principle the refined extension principle. Such principle is complied with by the stable model semantics for (single) (...)
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  21.  9
    Yolanda González Ruiz (2013). Reseña de "David Hume: Obras, edición al cuidado de José Luis Tasset". [REVIEW] Telos: Critical Theory of the Contemporary 18 (1-2):309-311.
    Review of "David Hume: Obras, edición al cuidado de José Luis Tasset. Madrid, Editorial Gredos: 2012. 796 págs. Biblioteca Gredos de Grandes Pensadores. ISBN: 978-84-249-3665-5".
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  22.  2
    José Júlio Alferes, Federico Banti, Antonio Brogi & João Alexandre Leite (2005). The Refined Extension Principle for Semantics of Dynamic Logic Programming. Studia Logica 79 (1):7-32.
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  23.  7
    Juan David Gómez González (2014). The Tragedy of Being Sincere: José María Arguedas, Authenticity and Sincerity. Escritos 22 (49):457-473.
    The following paper aims to show that the reception of José María Arguedas’most ambitious work, Todas las Sangres [Every Blood], and his suicide were the consequences of a generation that valued authenticity over sincerity. By making acritical analysis of the life and works of Argueda in the light of Lionel Trilling’s conceptsof “sincerity” and “authenticity”, the following paper concludes that Argueda’s natural sincerity might actually have been more complex and productive than the authenticity of his literary and academic peers.
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  24.  22
    Marnie Binder (2010). Anti-Dualism in History and Nature: A Study Between John Dewey and José Ortega y Gasset. Journal of the Philosophy of History 4 (1):44-64.
    This paper argues that a principle manner in which Spanish philosopher José Ortega y Gasset’s historicist maxim ’man has no nature, what he has is history’ can be understood is through a pragmatist basis of anti-dualism, in part inherited from American philosopher John Dewey. The thesis here is that it is not that man has no nature, per se, rather that history is his nature because the two are anti-dualistic concepts; history is our nature because it is comprised of, as (...)
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  25. José Román Flecha Andrés & Federico R. Aznar Gil (1995). Admisión a la comunión eucarística de los divorciados y casados civilmente de nuevo. Salmanticensis 42 (2):235-277.
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  26.  5
    Dorota Leszczyna (2012). José Ortegi y Gasseta analiza problemu optymizmu u Gottfrieda Wilhelma Leibniza. Filo-Sofija 12 (2 (17)):175-182.
    LEIBNIZ’S CONCEPT OF OPTIMISM IN THE INTERPRETATION OF JOSE ORTEGA Y GASSET The article aims to analyze the problem of Leibniz’s optimism in the interpretation of José Ortega y Gasset. His reflections on the philosophy of Leibniz are certainly characterized by originality and innovation. Ortega is trying to set Leibniz in modern times and show the influence of his intellectual ideas on the twentieth-century philosophy. For this purpose, the Spanish thinker evokes the most popular of Leibniz’s doctrines—the doctrine of (...)
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  27.  3
    Roberto González (2010). La idea de la filosofía como liberación del pensamiento en la obra de José Gaos / The idea of philosophy as a liberation of thinking in the oeuvre of José Gaos. Eidos: Revista de Filosofía de la Universidad Del Norte 13:76-95.
    SPANISH: En el presente trabajo nos hemos propuesto la factura de una interpretación en torno a la idea de la filosofía, entendida como liberación del pensamiento, a partir justamente de la obra de José Gaos. Consideramos que esta posibilidad es viable en virtud de que en la obra de nuestro autor pueden localizarse por lo menos dos alusiones a este sentido de emancipación de la misma filosofía. La primera de éstas tiene que ver con el derrumbe del espíritu de sistema (...)
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  28.  2
    Fernando do Nascimento Gonçalves (2010). Apresentação. Logos 15 (2 (2008)):7-9.
    A crise dos modelos de representação fundadas em unidades coerentes e ordenadas parece ter como um dos traços o que Bruno Latour (1993) chamou de “híbridos”(1). Os híbridos são a figura da multiplicidade que não cabe em categorias e que a modernidade “varia para baixo do tapete”. Atualmente, assistimos ao “retorno dos que nunca foram”, que interpelam de forma contundente nossas formas de vida, fortemente apoiadas na técnica. Mas como apreender os fluxos de discursos e práticas mediatizadas que nos atravessam (...)
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  29. Juan José Colomina Almiñana & Federico Petrolati (2010). Verdades a Rortiori. Sobre la concepción pragmática de la verdad de Richard Rorty. In Colomina Almiñana, Juan José & Vicente Raga Rosaleny (eds.), La Filosofía de Richard Rorty: Entre Pragmatismo y Relativismo. Biblioteca Nueva
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  30. José Gaos & José Luis Abellán (2001). José Gaos. Monograph Collection (Matt - Pseudo).
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  31. José Ortega Y. Gasset (1921-1922). Obras de José Ortega y Gasset. Calpe.
    6 volumenes: 1. Meditaciones del Quijote, I. 3a ed. 2. Personas, obras, cosas. 2a ed. 3. España invertebrada. 4-6. El espectador. t. 1-3. 2a ed.
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  32. Jose Antonio Merino (1984). Der Mensch als Grundeinsamkeit und Offnung bei Johannes Duns Scotus und José Ortega y Gasset. Wissenschaft Und Weisheit 47 (2-3):201-209.
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  33. José Ortega Y. Gasset & Helene Weyl (2008). Correspondencia: José Ortega y Gasset, Helene Weyl. Fundación José Ortega y Gasset.
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  34. José Vasconcelos, Alvaro Matute & Angeles Ruiz (1987). José Vasconcelos y la Universidad.
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  35. Andrew J. Weigert (1995). José Ortega y Gasset on Understanding Human Life as Ultimate Reality and Meaning. Ultimate Reality and Meaning 18 (1):54-65.
    After having presented briefly the life and work of José Ortega y Gasset, it is shown that it is human life as ultimate reality and meaning that predominates in his thought, and the various treatment that Ortega y Gasset makes of this notion is explained. Résumé: Après avoir présenté rapidement la vie et l'oeuvre de José Ortega y Gasset, l'A. montre que c'est la vie humaine qui prédomine dans sa pensée comme réalité et signification ultimes, et explique le traitement varié (...)
     
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  36.  20
    Felix Alluntis (1955). The "Vital and Historical Reason" of José Ortega y Gasset. Franciscan Studies 15 (1):60-78.
  37.  17
    Andrés Donoso Romo (2010). Una mirada al pensamiento de José Vasconcelos sobre Educación y Nación. Utopía y Praxis Latinoamericana 15 (48):51-62.
    A principios del siglo XX en gran parte de América Latina se comenzaron a suceder importantes fenómenos asociados a la incipiente urbanización e industrialización en los modos de vivir y trabajar, y junto a ellas se desataron crisis sociales, políticas y económicas que no terminaban de controlarse c..
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  38.  8
    Tomás Barrero (2006). Granés S., José.(2005). Isaac Newton: Obra y Contexto; Una introducción. Universidad Nacional de Colombia, XVI, 298 p. Índice, bibliografía. Apéndice: La investigación científica según Boyle, 31 p. Cárdenas José Luis. [REVIEW] Ideas Y Valores 54 (130):85-89.
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  39.  15
    Raymond V. Schoder (1947). Pensamiento y Trayectoria de José Ortega y Gasset. Thought: A Journal of Philosophy 22 (3):538-541.
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  40.  8
    Vernon J. Bourke (1973). Jose Ortega y Gasset: Philosopher of European Unity. By Harold C. Raley. [REVIEW] Modern Schoolman 50 (2):244.
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  41.  13
    José Mauricio de Carvalho (2012). Una interpretación de la historia universal: en torno a Toynbee, de José Ortega y Gasset. [REVIEW] Princípios 18 (30):395-399.
    Resenha de: Normal 0 21 false false false MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Tabela normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} ORTEGA Y GASSET, José. Una interpretación de la historia universal: en torno a Toynbee . Obras Completas . v. IX. Madrid: Alianza, 1997.
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  42.  16
    John van Ingen (2003). Ortega y Gasset, José. What is Knowledge? [REVIEW] Review of Metaphysics 57 (1):172-173.
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  43.  11
    Antón Donoso (1982). José Ortega y Gasset: His Sources and Influences. International Philosophical Quarterly 22 (2):203-207.
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  44.  12
    George J. Stack (1969). The Origin of Philosophy. By Jose Ortega y Gasset. New York: W. W. Norton & Co., 1967. Pp. 125. $3.75. [REVIEW] Modern Schoolman 46 (4):379-380.
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  45.  15
    Stacey Ake (1996). José Ortega y Gasset's Metaphysical Innovation: A Critique and Overcoming of Idealism, by Antonio Rodríguez Huéscar. [REVIEW] Review of Metaphysics 49 (3):677-678.
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  46.  7
    Gladys Madrid (2004). El Cuidado de Sí En la Lectura, a Propósito de Todos Los Nombres de José Saramago. Utopía y Praxis Latinoamericana 9 (24):79-91.
    This pa per at tempts to look at read ing and all that this im plies, to some how find a view - point, such as a look at one self and through the eyes of one self, re gard ing one sit u a tion or an - other, one mat ter or an other. This view arises from ten sion be tween the text of fic tion a..
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  47.  15
    Félix Alluntis (1965). Social and Political Ideas of Jose Ortega y Gasset. New Scholasticism 39 (4):467-490.
  48.  6
    José Mauricio de Carvalho (2011). Una interpretación de la historia universal: en torno a Toynbee, de José Ortega y Gasset. Princípios 18 (30):395-399.
    Resenha de: Normal 0 21 false false false MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Tabela normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} ORTEGA Y GASSET, José. Una interpretación de la historia universal: en torno a Toynbee . Obras Completas . v. IX. Madrid: Alianza, 1997.
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  49.  2
    S. West Gurley (2014). Commentary Upon Brian Harding’s “Object Oriented Ontology and José Ortega y Gasset’s Anti-Idealist Interpretation of Phenomenology". Southwest Philosophy Review 30 (2):41-44.
  50. Saturnino Álvarez Turienzo (1983). José Ortega y Gasset (1883-1983). Cuadernos Salmantinos de Filosofía 10:5-14.
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