Search results for 'Francois Berger' (try it on Scholar)

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  1.  81
    Francois Berger, Sjef Gevers, Ludwig Siep & Klaus-Michael Weltring (2008). Ethical, Legal and Social Aspects of Brain-Implants Using Nano-Scale Materials and Techniques. NanoEthics 2 (3):241-249.
    Nanotechnology is an important platform technology which will add new features like improved biocompatibility, smaller size, and more sophisticated electronics to neuro-implants improving their therapeutic potential. Especially in view of possible advantages for patients, research and development of nanotechnologically improved neuro implants is a moral obligation. However, the development of brain implants by itself touches many ethical, social and legal issues, which also apply in a specific way to devices enabled or improved by nanotechnology. For researchers developing nanotechnology such issues (...)
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  2. David Ratel, Jean‐Luc Ravanat, François Berger & Didier Wion (2006). N6‐Methyladenine: The Other Methylated Base of DNA. Bioessays 28 (3):309-315.
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  3.  29
    Zackary Berger (2011). Jonathan D. Moreno and Sam Berger (Eds.), Progress in Bioethics: Science, Policy, and Politics, Foreword by Harold Shapiro. Theoretical Medicine and Bioethics 32 (3):211-215.
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  4.  4
    André Berger, Jacques-Louis de Beaulieu & Claude Millier (2012). André Berger, de la Théorie Astronomique au Réchauffement Global Et au Développement Durable. Natures Sciences Sociétés 20 (3):343-352.
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  5.  2
    Harald Berger (2007). Martinus Anglicus (dictus Bilond?), Tractatus de suppositione. Einleitung und Text von Harald Berger. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 12 (1):157-173.
    L. M. de Rijk supposed in 1982 that two anonymous logical tracts in the Viennese Codex 4698, fol. 18r-27v, may be the work of Martinus Anglicus to whom a tract on consequences and one on obligations are ascribed in that codex. The tract on supposition of which the Viennese codex hands down only a fragment of the beginning is contained completely in Hs I 613 of the Stadtbibliothek Mainz, fol. 20vb-21vb. This finding ensures the authorship of Martinus Anglicus and allows (...)
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  6.  2
    A. François (1994). Phénoménologie Et Métaphysique. Par Walter Biemel, Rémi Brague, Jean-François Courtine, Didier Franck, Dominique Janicaud, Jean-Luc Marion, Guy Planty-Bonjour, Otto Pöggeler, Denise Souche-Dagues. Publié Sous la Direction de Jean-Luc Marion. [REVIEW] Revue Philosophique De Louvain 92 (1):118-119.
  7.  1
    A. François (1994). Jean-François Courtine, Heidegger et la phénoménologie. Revue Philosophique De Louvain 92 (1):119-120.
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  8.  1
    A. François (1994). Dominique Janicaud et Jean-François Mattéi, La métaphysique à la limite. Cinq études sur Heidegger. Revue Philosophique De Louvain 92 (1):124-125.
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  9. Alice Primi (2010). François Chaignaud, L'affaire Berger-Levrault : le féminisme à l'épreuve (1897-1905). Clio 1:12-12.
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  10.  6
    T. C. Kline Iii (2001). Sheltering Under the Sacred Canopy: Peter Berger and Xunzi. Journal of Religious Ethics 29 (2):261-282.
    This article brings Xunzi's views on religious practice into conversation with Peter Berger's sociological understanding of religion in an effort both to deepen our understanding of their theories concerning the constructed nature of religious worldviews and to consider critically the plausibility of their arguments. The author suggests that comparison of Berger's theory in "The Sacred Canopy" with Xunzi's account of the "Dao" enables us to explain why certain weaknesses arise in Berger's theory--namely, the difficulty of imagining how (...)
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  11.  15
    T. C. Kline Iii (2001). Sheltering Under the Sacred Canopy: Peter Berger and Xunzi. Journal of Religious Ethics 29 (2):261-282.
    This article brings Xunzi's views on religious practice into conversation with Peter Berger's sociological understanding of religion in an effort both to deepen our understanding of their theories concerning the constructed nature of religious worldviews and to consider critically the plausibility of their arguments. The author suggests that comparison of Berger's theory in "The Sacred Canopy" with Xunzi's account of the "Dao" enables us to explain why certain weaknesses arise in Berger's theory--namely, the difficulty of imagining how (...)
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  12.  7
    Robert Bernasconi (2010). Francois Bernier si Brahmanii: Un obstacol în calea conversatiei inter-culturale/ Francois Bernier and the Brahmans: Exposing an Obstacle to Cross-cultural Conversation. Journal for the Study of Religions and Ideologies 7 (19):107-117.
    Taking its cue from François Bernier’s Voyages and focusing on the assumptions that stand in the background of Immanuel Kant’s view of the encounter between Christianity and Hinduism, this text endeavors to bring to light the theoretical framework that shaped the dialogue between the West and the East since the 18th century. The author’s contention is that the way that Western philosophy has tended to conceive of universal values has been one of the fundamental obstacles that has hindered a genuine (...)
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  13.  3
    Marius Jucan (2010). Jean-Francois Mattei, Barbaria Interioara. Eseu Despre Imundul Modern (On Inner Barbarity. An Essay on the Modern Vile). Journal for the Study of Religions and Ideologies 5 (13):167-169.
    Jean-Francois Mattei, Barbaria interioara. Eseu despre imundul modern (On Inner Barbarity. An Essay on the Modern Vile) Traducere de Valentina Bumbas-Vorobiov, Paralela 45, 2005, 316 pagini.
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  14. François Gény (1934). Recueil d'Études Sur les Sources du Droit En l'Honneur de François Gény. --. Recueil Sirey.
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  15. Jean François Lyotard & Jacob Rogozinski (1989). Témoigner du Différend, Quand Phraser Ne Se Peut Autour de Jean-François Lyotard. Monograph Collection (Matt - Pseudo).
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  16. Christopher Mcknight, Marcel Stchedroff & François Bordet (1987). Philosophy in its Variety Essays in Memory of François Bordet.
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  17. Chris Rojek, Bryan S. Turner & Jean François Lyotard (1998). The Politics of Jean-François Lyotard Justice and Political Theory.
     
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  18.  10
    Ger Zielinski (2010). Andrew Asibong (2008) François Ozon. Film-Philosophy 14 (2):146-152.
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  19.  4
    Ludovic Frobert (2011). Théorie cellulaire, science économique et République dans l'œuvre de François-Vincent Raspail autour de 1830. Revue d'Histoire des Sciences 1 (1):27-58.
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  20.  4
    François Frimat & Jean-Michel Durafour (2011). Peinture Et Désir. Jean-François Lyotard. Conférence Inédite Prononcée À la Sorbonne, le 9 Décembre 1972. Cités 45 (1):117.
    Nous remercions Dolorès Lyotard et Herman Parret de nous autoriser aimablement à publier ici cette conférence inédite qui prend place dans l’itinéraire de Jean-François Lyotard une année après qu’il ait soutenu sa thèse de doctorat d’État Discours, Figure sous la direction de Mikel Dufrenne. Plusieurs interrogations sont..
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  21.  1
    F. P. Bakes (1939). Effect of Response to Auditory Stimulation on the Latent Time of Blocking of the Berger Rhythm. Journal of Experimental Psychology 24 (4):406.
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  22.  2
    E. L. Travis & V. Barber (1938). The Effect of Tactile Stimulation Upon the Berger Rhythm. Journal of Experimental Psychology 22 (3):269.
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  23. Roger Garaudy & Joseph M. Bernstein (1948). Literature of the Graveyard: Jean-Paul Sartre, François Mauriac, André Malraux, Arthur Koestler. International Publishers.
     
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  24. Michael P. Masterson (1975). Holland's Fifty Republics Francois Michel Janicon and Montesquieu's Federal Theory. Basil Blackwell.
     
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  25.  29
    Chris Rojek, Bryan S. Turner & Jean-François Lyotard (eds.) (1998). The Politics of Jean-François Lyotard. Routledge.
    Jean-Francois Lyotard is often considered to be the father of postmodernism. Here leading experts in the field of cultural and philosophical studies, including Barry Smart, John O' Neill and Victor J. Seidler, tackle many of the questions still being asked about this controversial figure.
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  26. Gilbert Varet (1961). La Philosophie Française, 1958-1961 Hommage À la Mémoire de Gaston Berger. --. Faculté des Lettres, Centre de Documentation Et de Bibliographie Philosophiques.
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  27. Jay L. Garfield & Jan Westerhoff (2011). Acquiring the Notion of a Dependent Designation: A Response to Douglas L. Berger. Philosophy East and West 61 (2):365-367.
    In a recent issue of Philosophy East and West Douglas Berger defends a new reading of Mūlamadhyamakakārikā XXIV : 18, arguing that most contemporary translators mistranslate the important term prajñaptir upādāya, misreading it as a compound indicating "dependent designation" or something of the sort, instead of taking it simply to mean "this notion, once acquired." He attributes this alleged error, pervasive in modern scholarship, to Candrakīrti, who, Berger correctly notes, argues for the interpretation he rejects.Berger's analysis, and (...)
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  28.  3
    Paul Ricoeur (1998). Critique and Conviction: Conversations with François Azouvi and Marc de Launay. Columbia University Press.
    _Criticism and Conviction_ offers a rare opportunity to share personally in the intellectual life and journey of the eminent philosopher Paul Ricoeur. Internationally known for his influential works in hermeneutics, theology, psychoanalysis, and aesthetics, until now, Ricoeur has been conspicuously silent on the subject of himself. In this book--a conversation about his life and work with François Azouvi and Marc de Launay--Ricoeur reflects on a variety of philosophical, social, religious, and cultural topics, from the paradoxes of political power to the (...)
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  29.  54
    Felipe Martín Huete (2014). Trascendency and secularization: A Theological reading of the sociology of Peter L. Berger. Veritas: Revista de Filosofia da PUCRS 30:213-234.
    La religión ha sido la institución más afectada por la pluralización de la realidad social. Esto es debido a que el papel simbólico y global de la religión, en tanto que institución integradora y significativa, queda socavado desde la plausibilidad de sus definiciones sociales de la realidad. La causa de esta situación se encuentra en que las personas viven -conciencia subjetiva- nuevos roles institucionales, nuevos esquemas interpretativos, nuevos valores y creencias. Sin embargo, si algo permanece invariablemente constante en la vida (...)
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  30.  80
    Fred Ablondi (2008). François Lamy, Occasionalism, and the Mind-Body Problem. Journal of the History of Philosophy 46 (4):pp. 619-629.
    There is a long-standing view that Malebranche and his fellow occasionalists accepted occasionalism to solve the problem of interaction between immaterial souls and extended bodies. Recently, however, scholars have shown this story to be a myth. Malebranche, Geulincx, La Forge, and Cordemoy adopted occasionalism for a variety of reasons, but none did so because of a need to provide a solution to a perceived mind-body problem. Yet there is one Cartesian for whom the “traditional” reading is largely on the mark. (...)
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  31.  5
    Michel Morange (2000). François Jacob's Lab in the Seventies: The T-Complex and the Mouse Developmental Genetic Program. History and Philosophy of the Life Sciences 22 (3):397 - 411.
    The existence of a genetic program of development was proposed by molecular biologists in the nineteen-sixties. Historians and philosophers of science have since thoroughly criticized this notion. To fully appreciate its significance, it is interesting to consider the research which was pursued during this period by molecular biologists who proposed this notion. This study focuses on François Jacob's work and on the model of development supported by his lab in the early seventies, the T-complex model. This episode of Jacob's scientific (...)
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  32.  30
    Christian Helmut Wenzel (2010). Isolation and Involvement: Wilhelm Von Humboldt, François Jullien, and More. Philosophy East and West 60 (4):458-475.
    This is an essay about language, thought, and culture in general, and about Ancient Greek and Classical Chinese in particular. It is about the Sapir-Whorf hypothesis, which says that language influences the mind, and applies this hypothesis to Greek and Chinese. It is also an essay in comparative philosophy as well as a contribution to the history of ideas. From the language side, I rely on the nineteenth-century German linguist Wilhelm von Humboldt, and from the culture side on the contemporary (...)
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  33.  25
    Aurélien Djian (2015). Courtine, Jean-François: Archéo-logique. Husserl, Heidegger, Patočka. Husserl Studies 31 (2):151-158.
    Despite its title, Jean-François Courtine’s Archéo-Logique. Husserl, Heidegger,Patočka (henceforth AL), is mostly—if not exclusively—a book devoted to Heidegger. This is readily apparent in the table of contents: seven (chapters II-VIII) of the nine studies gathered in this volume deal entirely with Heidegger; one (chapter I) works through Heidegger’s notion of “Destruktion” with reference to Natorp’s “Rekonstruktion”; and only the concluding essay (chapter IX) focuses on Patočka’s a-subjective phenomenology and its criticism of Husserl. As for the “Introduction”, the only name mentioned (...)
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  34.  10
    Lars Leeten (2015). Ética da Receptividade: Aspectos de Uma Filosofia Moral Segundo Jean-François Lyotard. Trans/Form/Ação 38 (1):133-146.
    O presente artigo aborda a dimensão ética no pensamento de Jean-François Lyotard. Como conceito decisivo para essa relação, é aqui proposto o conceito de receptividade. Partindo dele, deseja-se mostrar que é possível reconstruir uma concepção de responsabilidade ética no pensamento do filósofo francês, a qual se coloca em sentido diametralmente oposto à concepção de autonomia: a obrigação ética se torna por conta disso afetiva, fundada e repousando na capacidade de se deixar falar. Com vistas a uma determinação mais acurada dessa (...)
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  35.  1
    Hedwig Gaasterland (2016). L'art de Bien Lire: Nietzsche Et la Philologie Ed. By Jean-François Balaudé, Patrick Wotling. Journal of Nietzsche Studies 47 (2):305-308.
    Based upon a colloquium held in October 2006, this book comprises fourteen essays concerning Nietzsche’s concept, evaluation, and practice of philology. Jean-François Balaudé and Patrick Wotling’s introduction gives an idea of the complicated relation between philology and philosophy in Nietzsche’s oeuvre. They point out that, although philology and philosophy might be seen as two distinct professions, connected also to different phases in Nietzsche’s life, the two are intimately related from the beginning and remain that way. The ultimate concern of the (...)
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  36.  12
    Francois Jullien (1999). A Philosophical Use of China: An Interview with Francois Jullien. Thesis Eleven 57 (1):113-30.
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  37.  17
    Annalisa Coliva & Delia Belleri (2013). Some Observations on François Recanati's Mental Files. Disputatio 5 (36).
    Coliva-Belleri_Some-observations-on-François-Recanatis-Mental-Files.
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  38.  2
    Hubert Knoblauch & René Wilke (2016). The Common Denominator: The Reception and Impact of Berger and Luckmann’s The Social Construction of Reality. Human Studies 39 (1):51-69.
    This paper discusses the reception and impact of Berger and Luckmann’s The Social Construction of Reality. The article will, first, address Berger and Luckmann themselves and their approach to the book. In the next part, we will sketch the diffusion of the basic concept of the book. Then we want to show that the reception exhibits a particular open form, which allowed it to disperse into extremely different disciplines not only of the social sciences and the humanities. It (...)
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  39.  3
    Chris Hables Gray (1996). The Game of Science: As Played by Jean-François Lyotard. Studies in History and Philosophy of Science Part A 27 (3):367-380.
    By comparing the insights of Jean-Francois Lyotard on various manifestations of the science question with feminists such as Luce Irigaray and Donna Haraway certain compromising contradictions in Lyotard's overall discourse are revealed.
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  40.  10
    Christopher Lowry (2013). Commentary on Ben Berger's Attention Deficit Democracy. Social Philosophy Today 29:159-168.
    This article critically discusses of Ben Berger’s , making two main claims. First, I argue that his conceptual distinctions ought to be further developed in order to be able to distinguish between, on the one hand, politically legitimate moral ends (i.e., ones that are suitable objects of political engagement) and, on the other hand, other moral ends that ought to be pursued only through social engagement. To help with this task I consider the significance of the difference between what (...)
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  41.  12
    Paul A. Roth (1982). Logic and Translation: A Reply to Alan Berger. Journal of Philosophy 79 (3):154-163.
    The article argues, "contra" berger, that quine's advocacy alleged of classical logic is not based on any alleged "fit" between classical logic and some empirical account of language learning. roth begins by examining berger's claim that quine has changed his position on the acceptability of alternative logics. in berger's account, quine now accepts alternative logics because he could not defend his commitment to classical logic alone based on empirical evidence (e.g., verdict tables). roth argues that berger (...)
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  42.  12
    Jason Helms (2013). Discourse, Figure by Jean-François Lyotard (Review). Philosophy and Rhetoric 46 (1):122-130.
    Discourse, Figure signifies an event. I mean this in a variety of ways. There has been a recent event: the publication of an English translation of Jean-François Lyotard’s first major book. Its translation is an event forty years delayed and signifies the closing of a major gap in the translation of Lyotard’s work. Of course, both “signify” and “event” are important words for Lyotard. Discourse, Figure’s goal is to “signify the other of signification” (2011, 13, emphasis his). The question of (...)
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  43.  7
    D. Z. Phillips (1988). Faith After Foundationalism: Plantinga-Rorty-Lindbeck-Berger: Critiques and Alternatives. Westview Press.
    In a brilliant series of essays, the distinguished philosopher D. Z. Phillips explores the alternatives for faith after foundationalism. A significant exploration of post-foundationalist thought in its own right, Faith After Foundationalism is also an important evaluation and critique of the theological implications of the views of Alvin Plantinga, Richard Rorty, George Lindbeck, and Peter Berger.Phillips’s own position is that one must resist the philosopher’s tendency to turn religious mystery into epistemological mystery. To understand how religious concepts are formed (...)
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  44.  7
    François Duchesneau (1995). La dynamique de Leibniz entre mathématiques et métaphysique : Réplique à Yves Gingras et à Luciano Boi François Duchesneau, La dynamique de Leibniz, Paris, Vrin, coll. Mathesis, 1994 François Duchesneau, La dynamique de Leibniz, Paris, Vrin, coll. Mathesis, 1994. Philosophiques 22 (2):437-463.
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  45.  16
    Mark Jeffreys (2001). Dr. Daedalus and His Minotaur: Mythic Warnings About Genetic Engineering From JBS Haldane, François Jacob, and Andrew Niccol's Gattaca. Journal of Medical Humanities 22 (2):137-152.
    We are entering an era in which “cultural construction of the body” refers to a literal technological enterprise. This era was anticipated in the 1920s by geneticist J. B. S. Haldane in a lecture which inspired Aldous Huxley's Brave New World. In that lecture, Haldane reinterpreted the Greek myth of Daedalus and the Minotaur as heroic fable. Seventy years later another geneticist, François Jacob, used the same myth as cautionary tale. Here I explain the Minotaur's “genetic” monstrosity in terms of (...)
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  46.  7
    P. Lenta (2009). Review of Du Bois, Francois and Antje du Bois-Pedain (Eds.) Justice and Reconciliation in Post-Apartheid South Africa. [REVIEW] South African Journal of Philosophy 28 (2):259-260.
    Review of Du Bois, Francois and Antje du Bois-Pedain (eds.) Justice and Reconciliation in Post-Apartheid South Africa (Cambridge: Cambridge University Press, 2008).
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  47.  13
    Mélanie Walton (2012). Sam Francis: Lesson of Darkness: “Like the Paintings of a Blind Man.” by Lyotard, Jean-François. Journal of Aesthetics and Art Criticism 70 (2):249-251.
    Neither art criticism nor a scholar’s monograph on an artist, Jean-François Lyotard’s Sam Francis: Lesson of Darkness: ‘like the paintings of a blind man’ is a reflection that engages both the painter and 43 of his works into a conversation alternating painting and aphoristic writing. Their order follows neither the chronology of the works nor a linear argument in the prose. And yet, the work generates the strongest feeling of there being a continuity in this peculiar dialogue of pictures and (...)
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  48.  3
    Edited by Fiora Salis (2013). Book Symposium on François Recanati’s Mental Files. Disputatio.
    Disputatio Vol. V, No. 36_Book Symposium on François Recanati’s Mental Files.
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  49.  6
    François Dion (2004). Françoise Mies, éd., Bible et sciences. Déchiffrer l'univers. Avec la collaboration de Pierre-Maurice Bogaert, François Euvé, Dominique Lambert, Jacques Trublet et Jacques Vermeylen. Namur, Presses Universitaires de Namur (coll.«Connaître et croire», 8); Bruxelles, Éditions Lessius (coll.«Le livre et le rouleau», 15), 2002, 199 p. Françoise Mies, éd., Bible et sciences. Déchiffrer l'univers. Avec la collaboration de Pierre-Maurice Bogaert, François Euvé, Dominique Lambert, Jacques Trublet et Jacques ... [REVIEW] Laval Théologique et Philosophique 60 (1):183-185.
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  50.  6
    Bernard Joly (2012). Etienne-François Geoffroy, entre la Royal Society et l'Académie royale des sciences : ni Newton, ni Descartes. Methodos 12.
    Etienne-François Geoffroy, l’un des chimistes français les plus importants du début du XVIIIe siècle, entretenait des relations régulières avec l’Angleterre. Il était chargé de développer les échanges entre l’Académie royale des sciences et la Royal Society de Londres. Quand il publia sa « Table des rapports entre les substances chimiques » en 1718, Fontenelle et quelques autres lui reprochèrent d’avoir introduit en chimie le système des attractions newtoniennes. Mais en fait, Geoffroy s’est toujours tenu à l’écart aussi bien du mécanisme (...)
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