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

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  1. Ian I. Mitroff & Francisco Sagasti (1973). Epistemology as General Systems Theory: An Approach to the Design of Complex Decision-Making Experiments. Philosophy of the Social Sciences 3 (1):117-134.score: 120.0
  2. Francisco R. Sagasti (1997). The Twilight of the Baconian Age: Background Paper for a Book of Essays on Knowledge, Progress and Development. [S.N.].score: 120.0
     
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  3. 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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  4. Valderrama Bedoya, J. Francisco, Rico Puerta & Luis Alonso (eds.) (2011). Teoría Del Derecho. Universidad de Medellín.score: 30.0
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  5. 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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  6. 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
  7. Daniel Schwartz (2008). Francisco Suárez on Consent and Political Obligation. Vivarium 46 (1):59-81.score: 18.0
    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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  8. 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: 18.0
    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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  9. 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: 18.0
    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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  10. 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: 18.0
    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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  11. 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: 18.0
    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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  12. 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: 18.0
    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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  13. Norbert Brieskorn Sj (2009). Pensar a substância em Francisco Suárez – a respeito da Disputatio Metaphysica XXXIII. Veritas 54 (3).score: 18.0
    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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  14. Jörg Alejandro Tellkamp (2009). Ius est idem quod dominium: Conrado Summenhart, Francisco de Vitoria y la conquista de América. Veritas 54 (3).score: 18.0
    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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  15. Tecnico Acfs (2006). A Don francisco Ayala, con reconocimiento Y afecto. Anales de la Cátedra Francisco Suárez 40:243-253.score: 15.0
    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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  16. 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: 12.0
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  17. 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: 12.0
    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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  18. John Protevi, Beyond Autopoiesis: Inflections of Emergence and Politics in the Work of Francisco Varela.score: 12.0
    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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  19. Damian Caluori (2007). The Scepticism of Francisco Sanchez. Archiv für Geschichte der Philosophie 89 (1):30-46.score: 12.0
    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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  20. 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: 12.0
    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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  21. James Muldoon (2006). Francisco De Vitoria and Humanitarian Intervention. Journal of Military Ethics 5 (2):128-143.score: 12.0
    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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  22. Benjamin Hill & Henrik Lagerlund (eds.) (2012). The Philosophy of Francisco Suárez. OUP Oxford.score: 12.0
    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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  23. H. R. Maturana (2012). Reflections on My Collaboration with Francisco Varela. Constructivist Foundations 7 (3):155-164.score: 12.0
    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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  24. Patricia Díaz-Herrera (2006). The Notion of Time in Francisco Suárez and its Contemporary Relevance. Studia Neoaristotelica 3 (2):142-159.score: 12.0
    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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  25. 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: 12.0
    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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  26. 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: 12.0
    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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  27. 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: 12.0
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  28. Michael Renemann (2010). Gedanken Als Wirkursachen: Francisco Suárez Zur Geistigen Hervorbringung. B.R. Grüner.score: 12.0
    Francisco Suárez (1548–1617) sieht es als Problem an, dass nach dem traditionellen Modell der Kunstproduktion der Gedanke immer nur als Vorkonzeption und damit auf sehr vermittelte Weise in das Kunstwerk eingeht.
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  29. María Marcela Aranda (2012). Francisco Romero: América en el diálogo epistolar. Cuyo 29 (2):35-62.score: 12.0
    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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  30. Ramón Kuri Camacho (2008). Francisco Suárez, teólogo y filósofo de la imaginación y la libertad. Revista de Filosofía 58 (1):79-101.score: 12.0
    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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  31. 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: 12.0
    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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  32. João Madeira (2009). Francisco Valles Covarrubias: o galenismo renascentista depois de Andreas Vesalius. Veritas 54 (3).score: 12.0
    Francisco Valles, also known as ‘The Divine Valles’, was most probably the greatest Spanish physician of the Renaissance and succeeded Andreas Vesalius, whom he knew well, as the personal doctor of Philip II of Spain. Valles studied in Alcalá and wrote several works, among which the influential Controversiarum medicarum et philosophicarum. The importance of Valles’s contribution to the debate concerning the number, the specific tasks, and the localization of the internal senses in Aristotle and in Galen is attested by (...)
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  33. Francisco Cortés Rodas (2012). Reconocimiento y justicia. Entrevista a Axel Honneth realizada por Francisco Cortés Rodas. Areté. Revista de Filosofía 17 (2):273-294.score: 12.0
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  34. Francisco T. Baciero Ruiz (2007). La Ley Moral Natural Según Francisco Suárez. Revista Española de Filosofía Medieval 14:105-118.score: 12.0
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  35. Lucas Aimar (2010). Conflicto, identidad Y sentido: El Caso Del tampierazo de San francisco (córboba, 1973). Astrolabio: Revista Internacional de Filosofía 5.score: 12.0
    Resumen El presente trabajo centra su atención sobre una de las protestas sociales más importantes de la historia de la provincia de Córdoba –ocurrida el 30 de julio de 1973 en la ciudad de San Francisco– conocida indistintamente como Tampierazo, Cordobacito o Sanfranciscazo. El hecho, que paralizó la ciudad y alcanzó momentos de extrema violencia, se inscribe en un amplio contexto de conflictividad social a nivel nacional y provincial; un ciclo de protestas –inaugurado con el Cordobazo– que se extendió (...)
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  36. Mtro Francisco Guillermo Herrera Armendia (2005). Francisco Guillermo Herrera Armendia. Reseña de artículo:" La neurología del Tiempo. Una aproximación teórica". Episteme 1 (3).score: 12.0
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  37. 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: 12.0
    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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  38. Francisco J. Ayala (1983). Entrevista Con Francisco J. Ayala. El Basilisco: Revista de Filosofía, Ciencias Humanas, Teoría de la Ciencia y de la Cultura 15:78-93.score: 12.0
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  39. Francisco T. Baciero Ruiz (2007). The Evil Genius of Suarez: Suarez and Descartes (Francisco Suarez). Pensamiento 63 (236):303-320.score: 12.0
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  40. Nan Boyd (2000). Policing Queers: San Francisco's History of Repression and Resistance. Radical Philosophy Review 3 (1):20-27.score: 12.0
    Ever since it was annexed from northern Mexico in 1848, San Francisco has catered to tourists attracted to its good year-round weather, natural splendor, as well as its licentious entertainment industry and, since the 1950s, the buoyancy of its lesbian and gay community. The author looks at the growth and vibrancy of alternative lifestyles in San Francisco, arguing that the visibility of the queer community there is not the result of general tolerance in the Western outpost but, paradoxically, (...)
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  41. Walter César Camargo (2012). Francisco Romero: cartas con intelectuales mexicanos. Cuyo 29 (2):63-86.score: 12.0
    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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  42. Salvador Cayuela Sánchez (2012). Vázquez García, francisco: La invención Del racismo. Nacimiento de la biopolítica en españa, 1600-1940, madrid, akal, 2009. [REVIEW] Daímon 56:201-203.score: 12.0
    Se trata de una reseña sobre el libro de Francisco Vázquez García aquí señalado.
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  43. D. de Portugal Acuna & Francisco Coello (2007). Fachadas dominicanas en Castilla: Discurso de ingreso en la Real Academia de Doctores de España del Académico Electo Doctor Fray Francisco Coello de Portugal Acuña, OP. Ciencia Tomista 134 (2):363-385.score: 12.0
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  44. Francisco Javier Díez de Revenga (2008). Tradición áurea y actualización política: El pensamiento de Saavedra Fajardo según Francisco Ayala. Res Publica 19:419-432.score: 12.0
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  45. Estela Fernández Nadal (2005). Memoria, identidad, poder. Francisco Bilbao y las filosofías de la historia de los vencedores. Polis 12.score: 12.0
    La figura del chileno Francisco Bilbao (1823-1865), como pensador americanista y crítico de las filosofías de la historia eurocentristas, constituye el hilo central de este análisis. La autora expone los elementos claves de la crítica de Bilbao respecto de los sistemas de pensamiento que promueven una aceptación pasiva del pasado y el presente como un designio de la Providencia o bien del Progreso. Se develan las lógicas que existen tras las distintas versiones de la filosofía de la historia, como (...)
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  46. Florencia Ferreira de Cassone (2012). Voces de un diálogo: Francisco Romero y los filósofos norteamer. Cuyo 29 (2):87-131.score: 12.0
    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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  47. Francisco Henares Díaz (2009). Tres sermones del Siglo de Oro sobre San Francisco. Verdad y Vida 67 (255):637-663.score: 12.0
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  48. Gloria Hintze & María Antonia Zandanel (2012). Algunas nociones sobre el género epistolar a propósito de las cartas de Francisco Romero. Cuyo 29 (2):13-33.score: 12.0
    A partir de la consideración de las cartas como un escrito de carácter privado dirigido por una persona a otra, en el presente trabajo, se realiza un relevamiento de diversos aportes teóricos que han contribuido a una renovadora caracterización del género epistolar, sin pretender agotarlos. Algunas de los aspectos revisados se ejemplifican con misivas del filósofo argentino Francisco Romero. Considering letters as private texts written by one person and addressed to another, this research studies the theoretical approaches which have (...)
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  49. Francisco Iglesias González (2004). Naturaleza y gracia en San Francisco de Asís. Evocación y actualidad de un mensaje. Naturaleza y Gracia: Revista Cuatrimestral de Ciencias Eclesiásticas 2:779-814.score: 12.0
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  50. 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: 12.0
    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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