Search results for 'Fernanda Duarte' (try it on Scholar)

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  1.  31
    Fernanda Duarte (2010). Working with Corporate Social Responsibility in Brazilian Companies: The Role of Managers' Values in the Maintenance of CSR Cultures. [REVIEW] Journal of Business Ethics 96 (3):355 - 368.
    Corporate social responsibility (CSR) refers to the duty of management to consider and respond to issues beyond the organization's economic and legal requirements in line with social and environmental values. However, 'management' is constituted by real people responsible for routine decisions and formulation and implementation of policies. It can be said therefore that the ethical ideals and beliefs of these individuals - in particular their personal values - play an important role in their decisions. It is contended in this article (...)
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  2. Fernanda Duarte (2010). Working with Corporate Social Responsibility in Brazilian Companies: The Role of Managers’ Values in the Maintenance of CSR Cultures. Journal of Business Ethics 96 (3):355-368.
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  3. Shane Duarte (2013). Matter and Form in Early Modern Science and Philosophy Ed. By Gideon Manning (Review). Journal of the History of Philosophy 51 (4):681-682.
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  4.  91
    L. C. Duarte (2000). Reflections on Brazilian Amazonia and International Policies. Diogenes 48 (191):135-138.
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  5.  11
    José L. Duarte, Jarret T. Crawford, Charlotta Stern, Jonathan Haidt, Lee Jussim & Philip E. Tetlock (2014). Political Diversity Will Improve Social Psychological Science. Behavioral and Brain Sciences:1-54.
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  6.  3
    Luis I. Reyes-Galindo & Tiago Ribeiro Duarte (2015). Bringing Tacit Knowledge Back to Contributory and Interactional Expertise: A Reply to Goddiksen. Studies in History and Philosophy of Science Part A 49:99-102.
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  7. F. Blanchard, F. Duarte & F. Munsch (2000). A Subject in Search of Meaning: Frailty and Dignity in Very Old Age. Diogenes 48 (190):84-93.
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  8. Shane Duarte (2012). Leibniz and Monadic Domination. Oxford Studies in Early Modern Philosophy 6:209-48.
    In this paper, I aim to offer a clear explanation of what monadic domination, understood as a relation obtaining exclusively among monads, amounts to in the philosophy of Leibniz (and this insofar as monadic domination is conceived by Leibniz not to account for the substantial unity of composite substances). Central to my account is the Aristotelian notion of a hierarchy of activities, as well as a particular understanding of the relations that obtain among the perceptions of monads that stand in (...)
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  9.  16
    Shane Duarte (2015). Leibniz and Prime Matter. Journal of the History of Philosophy 53 (3):435-460.
    I argue that the prime matter that Leibniz posits in every created monad is understood by him to be a mere defect or negation, and not something real and positive. Further, I argue that Leibniz’s talk of prime matter in every created monad is inspired by the thirteenth-century doctrine of spiritual matter, but that such talk is simply one way in which Leibniz frames a point that he frequently makes elsewhere—namely, that each creaturely essence incorporates a limitation that is the (...)
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  10.  3
    Cristina Brandão, Guilhermina Rego, Ivone Duarte & Rui Nunes (2013). Social Responsibility: A New Paradigm of Hospital Governance? [REVIEW] Health Care Analysis 21 (4):390-402.
    Changes in modern societies originate the perception that ethical behaviour is essential in organization’s practices especially in the way they deal with aspects such as human rights. These issues are usually under the umbrella of the concept of social responsibility. Recently the Report of the International Bioethics Committee of UNESCO on Social Responsibility and Health has addressed this concept of social responsibility in the context of health care delivery suggesting a new paradigm in hospital governance. The objective of this paper (...)
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  11. Shane Duarte (2007). Aristotle's Theology and its Relation to the Science of Being Qua Being. Apeiron 40 (3):267-318.
    The paper proposes a novel understanding of how Aristotle’s theoretical works complement each other in such a way as to form a genuine system, and this with the immediate (and ostensibly central) aim of addressing a longstanding question regarding Aristotle’s ‘first philosophy’—namely, is Aristotle’s first philosophy a contribution to theology, or to the science of being in general? Aristotle himself seems to suggest that it is in some ways both, but how this can be is a very difficult question. My (...)
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  12. Eduardo M. Duarte (2012). Retrieving Immortal Questions, Initiating Immortal Conversations. Philosophical Studies in Education 43:43 - 61.
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  13.  80
    Shane Duarte (2009). Ideas and Confusion in Leibniz. British Journal for the History of Philosophy 17 (4):705-733.
    According to Margaret Wilson, Leibniz is inconsistent when it comes to the question of whether one can have distinct ideas of sensible qualities, and this because he sometimes conceives of sensible qualities as sensations and sometimes conceives of them as complexes of primary qualities. When he conceives of them as sensations, he denies that we can have distinct ideas of sensible qualities; when he conceives of them as complexes of primary qualities, he asserts that we can. In this paper I (...)
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  14.  9
    David Duarte (2015). Analogija i vaganje: teza o djelomičnoj svodljivosti i njezini problemi. Revus 25:127-140.
    Na temelju analize strukture i slijeda postupka analogije, autor upućuje kritiku tezi o djelomičnoj svodljivosti, tj. tezi prema kojoj se analogija, izuzev onoga njezinog koraka koji predstavlja strogu analogiju, može svesti na vaganje. U radu se stoga prvo iznose neki problemi navedene teze, poput nenužnosti svodljivosti ili činjenice da se pod krinkom vaganja provodi prava analogija. Središnja je teza rada tvrdnja da analogiju nije moguće uspješno svesti na oblik vaganja.
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  15.  1
    Gabriella do Carmo Pantoja Duarte (2016). Novo código de processo civil: Reflexões sobre liberdade, igualdade E mudanças de paradigmas. Revista Fides 7 (1).
    NOVO CÓDIGO DE PROCESSO CIVIL: REFLEXÕES SOBRE LIBERDADE, IGUALDADE E MUDANÇAS DE PARADIGMAS.
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  16.  4
    Melina Duarte (forthcoming). Educating Citizens for Humanism: Nussbaum and the Education Crisis. Studies in Philosophy and Education:1-14.
    “What purpose does your knowledge serve?” In her book, Not for Profit: Why Democracy Needs the Humanities, Martha Nussbaum states the difference between a democratic education for citizenship and an education for profit, and draws attention to the current education crisis caused by an overvaluation of the latter over the former. An education for democratic citizenship aims to develop three key abilities: critical thinking, the capacity to understand and to transcend parochial attachments, and empathy. An education for profit, however, requires (...)
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  17.  6
    Rodrigo Duarte (2011). A plausibilidade da póshistória no sentido estético. Trans/Form/Ação 34 (SPE2):155-179.
    A ideia do “fi m da história”, subentendida no capítulo fi nal da Fenomenologia do espírito, serviu de base para o início de uma discussão, feita a partir das posições assumidas por Alexandre Kojève nos seus cursos sobre Hegel em Paris, na década de 1930, e em sua publicação no fi nal dos anos 1940 (com reedição em 1968), voltou à baila com o artigo de Francis Fukuyama, de 1989, sobre o “fim da história”, no qual ele comemorava o fi (...)
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  18.  13
    Andre Duarte (2012). Pensée de la communauté et action politique : vers le concept de communautés plurielles. Rue Descartes 76 (4):20.
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  19.  15
    Carlos Manuel Coelho Duarte, José P. Esperança, José D. Curto & Maria C. Santos (2008). Do Discrimination and Segregation Subsist in Pay Policies? Proceedings of the International Association for Business and Society 19:23-34.
    This paper analyses the gender pay determinants between top and lower level of Portuguese employees. A relatively large data pool, for 2003, covering business functions hitherto neglected, sheds a new light into the factors that lead to the earnings of men and women. Our analysis combines human capital with internal-labour-markets theories. Our findings allow the identification of jobsegregation as one important source of the gender pay gap. Moreover, they confirm that earnings are determined by different factors and suggest a reasonable (...)
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  20.  9
    Bárbara Nascimento Duarte & Enno Park (2014). Body, Technology and Society: A Dance of Encounters. NanoEthics 8 (3):259-261.
    In the special section ‘Body Hacking: Self-Made Cyborgs and Visions of Transhuman Corporeality’, attention is drawn to cyborgism, a set of cultural and very personal practices of experimentation with the human body that often take place outside the confines of institutionalised technoscience. Known, for example, as ‘body hackers’, ‘grinders’ or ‘self-made cyborgs’ and engaging in unusual forms of body modification, the practitioners are enthusiasts who do not necessarily have any ‘disability’ in the conventional sense of the term. They consider the (...)
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  21.  8
    André Duarte (2011). Heidegger e Foucault, críticos da modernidade: humanismo, técnica e biopolítica. Trans/Form/Ação 29 (2):95-114.
    Discute-se o diagnóstico crítico da Modernidade proposto por Heidegger e Foucault enfatizando as suas continuidades. Em linhas gerais, pode-se afirmar que, em Heidegger, é a reflexão filosófica que se assume enquanto essencialmente histórica, ao passo que, para Foucault, é a investigação essencialmente histórica que assume o caráter de reflexão filosófica. No entanto, ainda que a partir de démarches teóricas distintas, ambos consideram que a compreensão a respeito de quem somos, hoje, depende de uma análise da constituição da modernidade como época (...)
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  22.  11
    André Duarte (2006). Heidegger and Foucault, Critics of Modernity: Humanism, Technics and Biopolitics. Trans/Form/Ação 29 (2):95-114.
    I intend to discuss Foucault's and Heidegger's critical diagnosis of Modernity emphasizing its continuities. Generally speaking, it is possible to argue that in Heidegger philosophical reflection assumes itself as essentially historical, while in Foucault's case historical investigation assumes itself as an essentially philosophical task. Although recognizing the differences between Foucault's and Heidegger's general theoretical approaches, I argue that both consider that, in order to understand who we are today, it is necessary to elaborate a critical understanding of Modernity. In both (...)
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  23.  3
    Marise Costa de Souza Duarte (2015). O direito à cidade E o direito às cidades sustentáveis no brasil: O direito à produção E fruição do espaço E o enfrentamento do déficit de implementação. Revista Fides 6 (1).
    O DIREITO À CIDADE E O DIREITO ÀS CIDADES SUSTENTÁVEIS NO BRASIL: O DIREITO À PRODUÇÃO E FRUIÇÃO DO ESPAÇO E O ENFRENTAMENTO DO DÉFICIT DE IMPLEMENTAÇÃO.
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  24.  7
    Eduardo Manuel Duarte (1999). Conscientizacion y Comunidad: A Dialectical Description of Education as the Struggle for Freedom. Studies in Philosophy and Education 18 (6):389-403.
    This paper contributes to those analyses that have discussed Hegel'sinfluence on Freire, and Freire's rethinking of Hegel. Yet, my narrative of the dialectic of conscientizacion, which I presenthere, is a novel attempt to read both thinkers simultaneously.Thus, in this paper I am exploring, and not didactically proving Gadotti's (1994) important, yet unqualified,claim that Hegel's dialectic ``can be considered the principaltheoretical framework of (Freire's) Pedagogy of the Oppressed.It could be said that the whole of his theory of conscientization has its roots (...)
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  25.  9
    Rodrigo Firmino & Fábio Duarte (2010). Manifestations and Implications of an Augmented Urban Life. International Review of Information Ethics 12:28-35.
    In this paper we investigate how the shift to a completely urban global world intertwined by ubiquitous and mobile ICTs changes the ontological meaning of space, and how the use of these technologies challenges the social and political construction of territories and the cultural appropriation of places. Our approach to this conceptual debate will focus on what we consider to be more direct and tangible implications of this augmen-tation of urban life. Three types of manifestations will represent the core of (...)
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  26.  3
    Eduardo Manuel Duarte (1998). Minima Moralia Redux: Reflections From a Life of Conflict. Educational Theory 48 (4):531-539.
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  27.  2
    Rodrigo Duarte (2005). Benjamin's Conception of Language and Adorno's Aesthetic Theory. Kriterion: Revista de Filosofia 46 (112):321-331.
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  28.  10
    Eduardo M. Duarte (2015). The Teacher and the World. Educational Philosophy and Theory 47 (1):106-109.
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  29.  9
    André Duarte (2011). Hannah Arendt e a modernidade: esquecimento e redescoberta da política. Trans/Form/Ação 24 (1):249-272.
    Para Hannah Arendt, a modernidade configura um período histórico de obscurecimento das determinações políticas democráticas, pois, onde a política não foi reduzida ao plano da violência, como no caso dos fenômenos totalitários, ela foi reduzida ao plano da administração burocrática dos interesses econômicos da sociedade. Neste artigo, pretendo discutir a constituição argumentativa desse diagnóstico, referindo-o à sua raiz de inspiração, isto é, as críticas de Nietzsche e Heidegger à modernidade. Finalmente, procuro demonstrar que Arendt não se limitou a uma concepção (...)
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  30. Eduardo M. Duarte (2001). The Eclipse of Thinking: An Arendtian Critique of Cooperative Learning. In Mordechai Gordon (ed.), Hannah Arendt and Education: Renewing Our Common World. Westview Press 201--24.
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  31.  9
    André Duarte (2005). Heidegger e a linguagem: do acolhimento do ser ao acolhimento do outro. Natureza Humana 7 (1):129-158.
    Este texto investiga as implicações éticas pós-metafísicas da concepção heideggeriana da linguagem, partindo de Ser e Tempo para, então, discutir as obras da maturidade de Heidegger, elaboradas nos anos 50. Organiza-se em torno de duas hipóteses complementares: em primeiro lugar, a de que os traços fundamentais da concepção heideggeriana madura da linguagem já se encontravam delineados em Ser e Tempo, a despeito de ainda não estarem plenamente desenvolvidos àquela época. A segunda hipótese é a de que o acolhimento do ser, (...)
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  32.  11
    Shane Duarte (2013). Matter and Form in Early Modern Science and Philosophy Ed. By Gideon Manning. [REVIEW] Journal of the History of Philosophy 51 (4):681-682.
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  33.  21
    Shane Duarte (2009). Leibniz and the Fardella Memo. Studia Leibnitiana 41 (1):67-87.
    A number of recent studies have called into question the traditional interpretation of Leibniz as an idealist beginning, at the latest, with the composition of the Discourse on Metaphysics (1686). In particular, in a recent book Daniel Garber affirms that between the late 1670s and late 1690s Leibniz maintains a realist doctrine according to which the created world is populated with extended corporeal substances. In trying to prove his thesis, Garber appeals to a document written in 1690 where Leibniz, addressing (...)
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  34.  8
    Tito Duarte & Ramón Elías Jiménez Arias (forthcoming). Aproximación a la teoría del bienestar. Scientia.
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  35.  8
    Henrique de Oliveira Caiafa Duarte & Delfim Soares Júnior (forthcoming). Análise de Campos Permanentes Pelo Acoplamento Iterativo Mef-Mec. Principia.
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  36.  8
    Diana Paola Ballesteros Riveros, Pedro Pablo Ballesteros Silva & Tito Duarte (forthcoming). Contribuciones de la logística al desarrollo sostenible. Scientia.
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  37.  20
    Rodrigo Duarte (2005). Benjamin's Conception of Language and Adorno's Aesthetic Theory. Kriterion: Journal of Philosophy 46 (112):321-331.
  38.  12
    Eduardo M. Duarte, Michele S. Moses, Sally J. Sayles-Hannon, Winston C. Thompson & Quentin Wheeler-Bell (2013). Review Symposium of Meira Levinson, No Citizen Left Behind. Studies in Philosophy and Education 32 (6):653-666.
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  39.  6
    Bernadette Baker, Ylva Boman, Michael Bonnett, Deborah Britzman, Mikael Carleheden, Ann Chinnery, James Conroy, Ian Davies, Eduardo Duarte & Richard Edwards (2005). The Editor Wishes to Express His Gratitude to the Following People for Their Willingness to Act as Manuscript Reviewer for the Journal Between June 2004 and September 2005. They Have Made an Indispensable Contribution to the Journal. [REVIEW] Studies in Philosophy and Education 24:531.
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  40.  20
    David Duarte (2011). Linguistic Objectivity in Norm Sentences: Alternatives in Literal Meaning. Ratio Juris 24 (2):112-139.
    Assuming that legal science, specifically with regard to interpretation, has to provide the tools to reduce the uncertainty of legal solutions arising from the use of natural languages by legal orders, it becomes a central matter to identify, in this limited domain, the spectrum of semantic variation (and its boundaries) that language brings to the definition of a norm expressed by a norm sentence. It is in this framework that the present paper, analyzing norm sentences as a specific kind of (...)
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  41.  3
    André Duarte (2000). Por uma ética da precariedade: sobre o traço ético de Ser e tempo. Natureza Humana 2 (1):71-101.
    Heidegger jamais considerou Ser e tempo como uma investigação ética nem dedicou qualquer de suas obras à discussão específica dessa questão, aspecto que vem sendo criticado como sintoma de uma insidiosa precariedade ética instalada no coração de sua reflexão ontológica. A crítica recorrente afirma que, em Ser e tempo, Heidegger teria inviabilizado a reflexão ética ao comprometer-se com o "solipsismo existencial", isto é, com o isolamento do "si-mesmo decidido" em relação aos outros, desconsiderando, ainda, a exigência de uma fundamentação última (...)
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  42.  14
    Eduardo M. Duarte (2012). Review of Michael Fielding and Peter Moss: Radical Education and the Common School. [REVIEW] Studies in Philosophy and Education 31 (5):491-500.
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  43.  4
    Irene Borges Duarte (1990). Richard Wisser: Martin Heidegger -Unterwegs im Denken (Symposium im 10. Todesjahr.). Anales Del Seminario de Historia de la Filosofía 8:163-166.
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  44.  6
    Tito Duarte, Ramón Elías Jiménez Arias & Myriam Ruíz Tibaná (forthcoming). Análisis económico de proyectos de inversión. Scientia.
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  45.  9
    Eduardo M. Duarte (2013). Response to Samuel Rocha's Review of Being and Learning. Studies in Philosophy and Education 32 (5):559-561.
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  46.  5
    Bárbara Nascimento Duarte (2014). Entangled Agencies: New Individual Practices of Human-Technology Hybridism Through Body Hacking. NanoEthics 8 (3):275-285.
    This essay develops its idiosyncrasy by concentrating primarily on the trend of body hacking. The practitioners, self-defined as body hackers, self-made cyborgs or grinders, work in different ways to develop functional and physiological modifications through the contributions of technology. Their goal is to develop by themselves an empirically man-technique fusion. These dynamic “scientific” subcultures are producing astonishing innovations. From pocket-sized kits that sample human DNA, microchip implants that keep tabs on our internal organs, blood sugar levels or moods, and even (...)
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  47.  5
    Irene Borges Duarte (1989). Naturaleza y voluntad en la Filosofía Ético-Política de J.J. Rousseau. Anales Del Seminario de Historia de la Filosofía 7:163-194.
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  48.  1
    Shane Duarte (2007). Aristotle’s Theology and its Relation to the Science of Being Qua Being. Apeiron 40 (3).
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  49. Irene Borges Duarte (1995). ¿Recepción o interceptación?: Reflejos de la mirada heideggeriana hacia Kant. Anales Del Seminario de Historia de la Filosofía 12:213-232.
    En la larga historia de la recepción de la filosofía crítica, Heidegger ocupa un lugar singular: más que recibir, intercepta la mirada y las problemáticas kantianas, que así ganan un contexto de sentido muy preciso pero distinto del suyo originario. Después de deshacer el principal equivoco ligado a la interpretación de este encuentro de miradas, se explicita la decisión hermenéutica heideggeriana y sus consecuencias teóricas más importantes.
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  50.  6
    André Duarte (2002). Heidegger e o outro: a questão da alteridade em Ser e tempo. Natureza Humana 4 (1):157-185.
    A presente investigação busca ressaltar a contribuição heideggeriana para a questão da alteridade, contrapondo-se às interpretações que enfatizam o "solipsismo existencial" do Dasein resoluto como o sintoma de que Heideggerteria desconsiderado esse problema em sua analítica existencial. Para tanto, discute-se o movimento argumentativo pelo qual Heidegger, partindo da análise do encontro do outro na cotidianidade mediana, chega até o problema do reconhecimento da alteridade que todo Dasein já traz em si mesmo. Segundo a interpretação aqui proposta, a chave para uma (...)
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