Search results for 'Francisco Andrade' (try it on Scholar)

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  1. Francisco Andrade, Paulo Novais, José Machado & José Neves (2007). Contracting Agents: Legal Personality and Representation. [REVIEW] Artificial Intelligence and Law 15 (4):357-373.score: 240.0
    The combined use of computers and telecommunications and the latest evolution in the field of Artificial Intelligence brought along new ways of contracting and of expressing will and declarations. The question is, how far we can go in considering computer intelligence and autonomy, how can we legally deal with a new form of electronic behaviour capable of autonomous action? In the field of contracting, through Intelligent Electronic Agents, there is an imperious need of analysing the question of expression of consent, (...)
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  2. J. A. Andrade (2013). Global Survey of Business Ethics in Teaching, Training and Research. African Journal of Business Ethics 7 (1):40.score: 60.0
    Julio A Andrade African Journal of Business Ethics 2013 7(1):40-42.
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  3. Jon May, Jackie Andrade, David Kavanagh & Lucy Penfound (2008). Imagery and Strength of Craving for Eating, Drinking, and Playing Sport. Cognition and Emotion 22 (4):633-650.score: 60.0
    The elaborated intrusion (EI) theory of desire (Kavanagh, Andrade, & May, 2005) attributes the motivational force of cravings to cognitive elaboration, including imagery, of apparently spontaneous thoughts that intrude into awareness. We report a questionnaire study in which respondents rated a craving for food or drink. Questionnaire items derived from EI theory formed a single factor alongside factors for anticipated reward/relief, resistance, and opportunity. In a multiple regression predicting strength of craving, the first three factors accounted for 36% of (...)
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  4. Victor Manoel Andrade (2003). Affect, Thought, and Consciousness: The Freudian Theory of Psychic Structuring From an Evolutionary Perspective. Neuro-Psychoanalysis 5 (1):71-80.score: 30.0
  5. Edgar Jose Andrade & Edward Samuel Becerra (2008). Establishing Connections Between Aristotle's Natural Deduction and First-Order Logic. History and Philosophy of Logic 29 (4):309-325.score: 30.0
    This article studies the mathematical properties of two systems that model Aristotle's original syllogistic and the relationship obtaining between them. These systems are Corcoran's natural deduction syllogistic and ?ukasiewicz's axiomatization of the syllogistic. We show that by translating the former into a first-order theory, which we call T RD, we can establish a precise relationship between the two systems. We prove within the framework of first-order logic a number of logical properties about T RD that bear upon the same properties (...)
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  6. Jackie Andrade (ed.) (2001). Working Memory in Perspective. Psychology Press.score: 30.0
    In this book, experienced researchers in the field address the question: Will the model survive these challenges?
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  7. Catherine Deeprose & Jackie Andrade (2006). Is Priming During Anesthesia Unconscious? Consciousness and Cognition 15 (1):1-23.score: 30.0
  8. Jackie Andrade & Catherine Deeprose (2006). A Starting Point for Consciousness Research: Reply to Thomas Schmidt. Consciousness and Cognition 15 (1):28-30.score: 30.0
  9. Eugenio Andrade (2004). On Maxwell's Demons and the Origin of Evolutionary Variations: An Internalist Perspective. Acta Biotheoretica 52 (1).score: 30.0
    This paper defends an internalist perspective of selection based on the hypothesis that considers living evolutionary units as Maxwell's demons (MD) or Zurek's Information Gathering and Using Systems (IGUS). Individuals are considered as IGUS that extract work by means of measuring and recording processes. Interactions or measurements convert uncertainty about the environment (Shannon's information, H) into internalized information in the form of a compressed record (Chaitin's algorithmic complexity, K). The requirements of the model and the limitations inherent to its formalization (...)
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  10. Alejandro Balbín & Eugenio Andrade (2004). Protein Folding and Evolution Are Driven by the Maxwell Demon Activity of Proteins. Acta Biotheoretica 52 (3).score: 30.0
    In this paper we propose a theoretical model of protein folding and protein evolution in which a polypeptide (sequence/structure) is assumed to behave as a Maxwell Demon or Information Gathering and Using System (IGUS) that performs measurements aiming at the construction of the native structure. Our model proposes that a physical meaning to Shannon information (H) and Chaitin's algorithmic information (K) parameters can be both defined and referred from the IGUS standpoint. Our hypothesis accounts for the interdependence of protein folding (...)
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  11. Jackie Andrade (1997). Investigations of Hypesthesia: Using Anesthetics to Explore Relationships Between Consciousness, Learning, and Memory. Consciousness and Cognition 5 (4):562-80.score: 30.0
  12. Federico Peinado, Virginia Francisco, Raquel Hervás & Pablo Gervás (2010). Assessing the Novelty of Computer-Generated Narratives Using Empirical Metrics. Minds and Machines 20 (4):565-588.score: 30.0
    Novelty is a key concept to understand creativity. Evaluating a piece of artwork or other creation in terms of novelty requires comparisons to other works and considerations about the elements that have been reused in the creative process. Human beings perform this analysis intuitively, but in order to simulate it using computers, the objects to be compared and the similarity metrics to be used should be formalized and explicitly implemented. In this paper we present a study on relevant elements for (...)
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  13. S. Andrade & J. Burrell (1999). Adaptive Strategies and Indigenous Resistance to Protestantism in Ecuador. Diogenes 47 (187):38-49.score: 30.0
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  14. Jackie Andrade & J. G. Jones (1997). Awareness in Anesthesia. In G. Hall & Morris J. Morgan (eds.), Short Practice of Anesthesia. Chapman and Hall.score: 30.0
     
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  15. Jackie Andrade, Rajesh Munglani, J. Gareth Jones & Alan D. Baddeley (1994). Cognitive Performance During Anesthesia. Consciousness and Cognition 3 (2):148-165.score: 30.0
  16. Jackie Andrade (1995). Learning During Anesthesia: A Review. British Journal of Psychology 86:479-506.score: 30.0
     
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  17. Jackie Andrade (2000). NMDa Receptor--Mediated Consciousness: A Theoretical Framework for Understanding the Effects of Anesthesia on Cognition? In Thomas Metzinger (ed.), Neural Correlates of Consciousness. MIT Press. 271--279.score: 30.0
  18. Jackie Andrade (2001). The Contribution of Working Memory to Conscious Experience. In , Working Memory in Perspective. Psychology Press. 60-78.score: 30.0
  19. Adam S. Francisco (2011). Natural Law : A Basis for Christian : Muslim Civil Discourse? In Robert C. Baker & Roland Cap Ehlke (eds.), Natural Law: A Lutheran Reappraisal. Concordia Pub. House.score: 30.0
     
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  20. Charles Francisco (2009). Thomas Paine: A Most Un-Common Man. In Joyce Chumbley (ed.), Thomas Paine: In Search of the Common Good. Spokesman Books.score: 30.0
  21. Daniel Schwartz (2008). Francisco Suárez on Consent and Political Obligation. Vivarium 46 (1):59-81.score: 24.0
    Interpreters disagree on the origin that Francisco Suárez assigns to political obligation and correlative political subjection. According to some, Suárez, as other social contract theorists, believes that it is the consent of the individuals that causes political obligation. Others, however, claim that for Suárez, political obligation is underived from the individuals' consent which creates the city. In support of this claim they invoke Suárez's view that political power emanates from the city by way of "natural resultancy". I argue that (...)
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  22. Andreas Wagner (2011). Francisco de Vitoria and Alberico Gentili on the Legal Character of the Global Commonwealth. Oxford Journal of Legal Studies 31 (3):565-582.score: 24.0
    In discussing the works of 16th-century theorists Francisco de Vitoria and Alberico Gentili, this article examines how two different conceptions of a global legal community affect the legal character of the international order and the obligatory force of international law. For Vitoria the legal bindingness of ius gentium necessarily presupposes an integrated character of the global commonwealth that leads him to as it were ascribe legal personality to the global community as a whole. But then its legal status and (...)
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  23. Norbert Brieskorn Sj (2009). Pensar a substância em Francisco Suárez – a respeito da Disputatio Metaphysica XXXIII. Veritas 54 (3).score: 24.0
    Francisco Suárez (1548-1617) publicou em 1597 sua obra-prima em metafísica, as Disputationes metaphysicae. Na trigésima terceira Disputa – o objeto deste artigo – Suárez defende primeiramente a substância sobtrês aspectos: como “ens per se” (uma entidade independente), como o que permanece no tempo, e como o suporte fundamental de acidentes. Secundariamente, ele utiliza três distinções com o objetivo de articular a noção de substância: substâncias completas e incompletas, substâncias perfeitas e imperfeitas, e a distinção entre substância primeira e substância (...)
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  24. Juliana de Mello Moraes (2011). As celebrações nas igrejas da ordem terceira de São Francisco: festas e cultura entre os seculares franciscanos no Império português, século XVIII (The celebrations in the churches of the Third Ord. of St. Francis) - DOI: 10.5752/P.2175-5841.2011v9n21p306. [REVIEW] Horizonte 8 (21):306-320.score: 24.0
    Resumo As festas, durante o século XVIII, desempenhavam um importante papel no cotidiano das associações de leigos e religiosas. As ordens terceiras franciscanas organizavam distintas celebrações no intuito de promover a instituição no campo religioso local, difundir suas devoções e, ao mesmo tempo, ampliar o seu recrutamento. Este artigo analisa alguns elementos constituintes das celebrações realizadas pelas ordens terceiras de São Francisco em diferentes cidades do império português (Braga e São Paulo), visando compreender o significado e a valorização atribuídos (...)
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  25. Lucas Soares Portela (2014). CAMAROTTI, Gerson. Segredos do Conclave: os bastidores da eleição do papa Francisco e a operação do Vaticano para estancar a hemorragia de fiéis na América Latina. 1ª ed. São Paulo: Geração Editorial, 2013. [REVIEW] Horizonte 12 (33):264-269.score: 24.0
    RESENHA: CAMAROTTI, Gerson. Segredos do Conclave: os bastidores da eleição do papa Francisco e a operação do Vaticano para estancar a hemorragia de fiéis na América Latina. 1ª ed. São Paulo: Geração Editorial, 2013.
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  26. Rafael V. Orden Jiménez (2003). La teoría de la casualidad natural de Francisco Sánchez el escéptico. Anales Del Seminario de Historia de la Filosofía 20:247-267.score: 24.0
    La obra más popular de Francisco Sánchez, Quod nihil scitur (1581), transmite un pensamiento completamente escéptico. No obstante, otros escritos como Carmen de Corneta anni MDLXXVII (1578), nos ofrecen diversas ideas de cómo consideraba Sánchez que era posible el conocimiento científico como, por ejemplo, su pensamiento sobre las relaciones causales entre objetos naturales.
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  27. A. Jiménez García (1989). Suárez Dobarrio, F., Francisco Sánchez y el escepticismo de su tiempo. Logos. Anales Del Seminario de Metafísica 23 (12):293.score: 24.0
    The most popular work of Francisco Sánchez, Quo nihil scitur (1581), transmits an absolutely sceptic thought. However, other writings like Carmen de Cometa anni M.D.LXXVII (1578), offer us different ideas about how Sánchez considers possible the scientific knowledge like, for example, his idea about the casual relations between natural objects.
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  28. Jörg Alejandro Tellkamp (2009). Ius est idem quod dominium: Conrado Summenhart, Francisco de Vitoria y la conquista de América. Veritas 54 (3).score: 24.0
    This article intends to argue that Francisco de Vitoria’s conception of the Spanish Conquest of America is based upon notions that stem from various sources of the 14th and 15th Century. One of his most important source is the Opus septipertitum de contractibus, written by the German theologian Conradus Summenhart, whom Vitoria quotes frequently. By comparing both thinkers it can be shown that Vitoria’s basic terminology concerning rights and dominion is in greatly indebted to Summenhart’s account.
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  29. Francisco Eduardo de Andrade (1987). Poder E Capelania Na Fronteira Das Minas Gerais–o Sertão Do Oeste. História 11:29-46.score: 24.0
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  30. Tecnico Acfs (2006). A Don francisco Ayala, con reconocimiento Y afecto. Anales de la Cátedra Francisco Suárez 40:243-253.score: 21.0
    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 (...)
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  31. Francisco J. Varela & Bernhard Poerksen (2006). Truth is What Works : Francisco J. Varela on Cognitive Science, Buddhism, the Inseparability of Subject and Object, and the Exaggerations of Constructivism--A Conversation. Journal of Aesthetic Education 40 (1):35-53.score: 18.0
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  32. Evan Thompson (2004). Life and Mind: From Autopoiesis to Neurophenomenology. A Tribute to Francisco Varela. Phenomenology and the Cognitive Sciences 3 (4):381-398.score: 18.0
    This talk, delivered at De l''autopoièse à la neurophénoménologie: un hommage à Francisco Varela; from autopoiesis to neurophenomenology: a tribute to Francisco Varela, June 18–20, at the Sorbonne in Paris, explicates several links between Varela''s neurophenomenology and his biological concept of autopoiesis.
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  33. John Protevi, Beyond Autopoiesis: Inflections of Emergence and Politics in the Work of Francisco Varela.score: 18.0
    Francisco Varela’s work is a monumental achievement in 20th century biological and biophilosophical thought. After his early collaboration in neo-cybernetics with Humberto Maturana (“autopoiesis”), Varela made fundamental contributions to immunology (“network theory”), Artificial Life (“cellular automata”), cognitive science (“enaction”), philosophy of mind (“neurophenomenology”), brain studies (“the brainweb”), and East- West dialogue (the Mind and Life conferences). In the course of his career, Varela influenced many important collaborators and interlocutors, formed a generation of excellent students, and touched the lives of (...)
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  34. Damian Caluori (2007). The Scepticism of Francisco Sanchez. Archiv für Geschichte der Philosophie 89 (1):30-46.score: 18.0
    The Renaissance sceptic and medical doctor Francisco Sanchez has been rather unduly neglected in scholarly work on Renaissance scepticism. In this paper I discuss his scepticism against the background of the ancient distinction between Academic and Pyrrhonian scepticism. I argue that Sanchez was a Pyrrhonist rather than, as has been claimed in recent years, a mitigated Academic sceptic. In keeping with this I shall also try to show that Sanchez was crucially influenced by the ancient medical school of empiricism, (...)
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  35. Evan Thompson (2001). Francisco J. Varela (1946–2001). Trends in Cognitive Sciences 5 (8):368.score: 18.0
    It is with great sadness that I record the death of Francisco Varela, who passed away at his home in Paris, on May 28, 2001. With his passing, the science of consciousness has lost one of its most brilliant, original, creative, and compas- sionate thinkers.
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  36. Luis Valenzuela-Vermehren (2013). The origin and nature of the state in francisco de Vitoria's moral philosophy. Ideas Y Valores 62 (151):81-103.score: 18.0
    Sixteenth-century Spanish thought is constitutive of an established, though insufficiently studied, tradition of European political theorizing. As against the politics of Machiavellism, the Spanish tradition argued in favor of an ethical perspective on statecraft. As an introduction to the subject, this article addresses key concepts set forth by the Dominican theologian-jurist Francisco de Vitoria regarding the natural foundations and teleology of the state and its coercive power. Terms such as "natural law", "dominium", and "perfect community" describe the Thomistic basis (...)
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  37. Patricia Díaz-Herrera (2006). The Notion of Time in Francisco Suárez and its Contemporary Relevance. Studia Neoaristotelica 3 (2):142-159.score: 18.0
    In the fiftieth disputation of his Disputationes metaphysicae (1597), Francisco Suárez distinguishes three notions of time. Suárez offers an account of the ways in which the predicate ‘when’ can be taken and presents a more general perspective based on the principle of duration, rather than the Aristotelian definition of time. His view differs from Aristotle’s and Aquinas’ account because Suárez emphasizes that time cannot be reduced to the number of the movement of the last sphere in the Aristotelian model (...)
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  38. James Muldoon (2006). Francisco De Vitoria and Humanitarian Intervention. Journal of Military Ethics 5 (2):128-143.score: 18.0
    Humanitarian intervention is a staple of current discussions about relations among states. Should powerful states interfere in the internal affairs of weaker ones, particularly those identified as failed states, in order to bring peace and stability when it is clear that the existing government can not do so? The concept is an old one, not a new one. European nations that engaged in overseas expansion generally justified their conquests on the grounds that they would seek to civilise and Christianise the (...)
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  39. Benjamin Hill & Henrik Lagerlund (eds.) (2012). The Philosophy of Francisco Suárez. OUP Oxford.score: 18.0
    During the seventeenth century Francisco Suárez was considered one of the greatest philosophers of the age. He was the last great Scholastic thinker and profoundly influenced the thought of his contemporaries within both Catholic and Protestant circles. Suárez contributed to all fields of philosophy, from natural law, ethics, and political theory to natural philosophy, the philosophy of mind, and philosophical psychology, and--most importantly--to metaphysics, and natural theology. Echoes of his thinking reverberate through the philosophy of Descartes, Locke, Leibniz, and (...)
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  40. H. R. Maturana (2012). Reflections on My Collaboration with Francisco Varela. Constructivist Foundations 7 (3):155-164.score: 18.0
    Context: Francisco Varela and Humberto Maturana worked closely together for several short episodes and wrote joint publications during the 1970s and 1980s. After that their respective paths in life diverged. Problem: What is the common ground and what are the differences between these two authors with respect to their lives and aims? Method: The author reconstructs their common history in the form of personal reflections and conversations with Varela. Results: The personal reflections reveal the intellectual path Maturana took to (...)
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  41. María Marcela Aranda (2012). Francisco Romero: América en el diálogo epistolar. Cuyo 29 (2):35-62.score: 18.0
    El epistolario del filósofo argentino Francisco Romero (Sevilla, 1891 - Buenos Aires, 1962) con colegas y discípulos de Chile y con extranjeros afincados voluntariamente o no en ese país, constituyó una notable red intelectual en torno al conocimiento de América, entre 1934 y 1962. La construcción del americanismo filosófico fue una de las preocupaciones aglutinantes, y las reflexiones que se produjeron se entroncaron con las circunstancias políticas, ideológicas, sociales, culturales y económicas de cada uno de sus miembros. The correspondence (...)
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  42. Toru Nishigaki (2006). The Ethics in Japanese Information Society: Consideration on Francisco Varela's the Embodied Mind From the Perspective of Fundamental Informatics. [REVIEW] Ethics and Information Technology 8 (4):237-242.score: 18.0
    The ethics in an information society is discussed from the combined viewpoint of Eastern and Western thoughts. The breakdown of a coherent self threatens the Western ethics and causes nihilism. Francisco Varela, one of the founders of Autopoiesis Theory, tackled this problem and proposed Enactive Cognitive Science by introducing Buddhist middle-way philosophy. Fundamental Informatics gives further insights into the problem, by proposing the concept of a hierarchical autopoietic system. Here the ethics can be described in relation to a community (...)
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  43. Adriana María Arpini (2012). El valor como medida de la trascendencia: Un punto de coincidencia entre Francisco Romero y Augusto Salazar Bondy. Cuyo 29 (2):161-174.score: 18.0
    Francisco Romero y Augusto Salazar Bondy se interesaron por los temas antropológicos y axiológicos, por la actualización y difusión de la producción filosófica en general y, en especial la de lengua española y manifestaron particular inquietud por los desarrollos de la filosofía en América Latina. Aunque la evolución posterior del pensamiento de Salazar Bondy siguió rumbos teóricos diferentes a los de Romero, es posible señalar algunos puntos de contacto entre sus ideas acerca del valor, sobre todo con aquellas que (...)
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  44. Florencia Ferreira de Cassone (2012). Voces de un diálogo: Francisco Romero y los filósofos norteamer. Cuyo 29 (2):87-131.score: 18.0
    La obra de Francisco Romero (1891-1962) ha revolucionado el pensamiento argentino no sólo en el sentido de crear un nuevo sistema filosófico, sino en el de sentar una genuina filosofía americana. Su trabajo se extendió no sólo al campo filosófico, sino también al editorial y universitario. En este contexto y a través del epistolario entramos en la práctica y los contenidos de sociabilidad, para delinear las contribuciones de la categoría en el campo de la historia de las ideas. Desde (...)
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  45. Walter César Camargo (2012). Francisco Romero: cartas con intelectuales mexicanos. Cuyo 29 (2):63-86.score: 18.0
    Francisco Romero (Sevilla, 1891 - Buenos Aires, 1962) es una de las personalidades más significativas de América Latina. Sus escritos, su labor pedagógica, la difusión de su pensamiento y el intercambio epistolar con figuras de renombre internacional dan muestra de ello. En el trabajo nos detenemos en este último aspecto para comprobar su manifiesta intención de construir una red intelectual de filósofos en América Latina. También están presentes las inquietudes editoriales tanto de Romero, como de sus pares mexicanos. Asimismo (...)
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  46. Clara Alicia Jalif de Bertranou (2012). Algo más que una relación epistolar: Francisco Romero, Edgar S. Brightman y el personalismo norteamericano. Cuyo 29 (2):133-160.score: 18.0
    Dentro del epistolario de Francisco Romero, que permanece inédito, se analizan las cartas que intercambió con el filósofo personalista Edgar S. Brightman (1884-1953), como así también se alude a otros representantes dentro del movimiento en EEUU. Este escrito se apoya en la hipótesis del interés compartido por esta corriente de ideas dentro de los años que van desde la II Guerra Mundial hasta los inicios de la llamada Guerra Fría. Se alude también al propósito de ambos corresponsales por acercar (...)
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  47. Pedro Mercado Pacheco (2010). Un panorama de filosofía jurídica Y política (50 años de anales de la cátedra francisco suárez). Anales de la Cátedra Francisco Suárez 44:9-11.score: 18.0
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  48. 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.score: 18.0
    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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  49. Ramón Kuri Camacho (2008). Francisco Suárez, teólogo y filósofo de la imaginación y la libertad. Revista de Filosofia 58 (1):79-101.score: 18.0
    Este trabajo estudia el pensamiento teológico y filosófico de Francisco Suárez sobre la libertad. El problema de la Concordia entre gracia y libertad, suprime el concepto de naturaleza (la physis y su etiología) como quicio del pensamiento filosófico cristiano. La libertad se sitúa como causa metafísica formal en Suárez, no como fundamento a la manera moderna de un Yo afincado en sus solas fuerzas, sino como principio heurístico y creador de un ser lleno de posibilidades cuya afirmación: �soy libre�, (...)
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  50. Marcelino Ocaña García (1994). Actualidad de un filósofo del siglo XVI: Francisco de Vitoria. Anales Del Seminario de Historia de la Filosofía 11:191-220.score: 18.0
    Francisco de Vitoria, no por su catalogación como teólogo, deja de ser auténtico filósofo; no por haber vivido en el siglo xvi, se encuentra desvinculado de la temática más candente de nuestra actualidad; no por vestir unos hábitos religiosos y vivirenmarcado en un régimen imperialista e inquisitorial, se encontró maniatado o coaccionado en sus ideas y pensamiento. En algunos puntos se encontró, incluso, más avanzado que nosotros mismos. Y. en todo caso, como asegura James Brown Scott, "la escuela moderna (...)
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