Search results for 'Gérard Mégie' (try it on Scholar)

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  1.  41
    Gérard Mégie & Robert McGinn (2006). From Stratospheric Ozone to Climate Change: Historical Perspective on Precaution and Scientific Responsibility. Science and Engineering Ethics 12 (4):596-606.
    The issue of the impact of human activities on the stratospheric ozone layer emerged in the early 1970s. But international regulations to mitigate the most serious effects were not adopted until the mid-1980s. This case holds lessons for addressing more complex environmental problems. Concepts that should inform discussion include “latency,’ ‘counter-factual scenario based on the Precautionary Principle,’ ‘inter-generational burden sharing,’ and ‘estimating global costs under factual and counter-factual regulatory scenarios.’ Stringent regulations were adopted when large scientific uncertainty existed, and the (...)
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  2. Duménil Gérard, Lévy Dominique & Bruno Tinel (2009). À propos de la crise du néolibéralisme. Un entretien de Bruno Tinel avec Gérard Duménil et Dominique Lévy. Actuel Marx 46:178 - 194.
    ome Remarks on the Crisis of Capitalism What are the causes and consequences of the crisis of capitalism ? What are the plausible scenarios forthe outcome of the crisis ? To what extent is the current crisis comparable to that of 1929, and to whatextent does it differ from the crisis of the 1970s ? To what extent can one speak of a crisis of neoliberalism ? These are some of the questions which the authors of The Crisis of Neoliberalism (...)
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  3.  1
    M. Jollivet & J. -M. Legay (2004). Hommage à Gérard Mégie. Natures Sciences Sociétés 12 (3):261-262.
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  4. Marcel Jollivet (2006). Hommage à Gérard Mégie. Natures Sciences Sociétés 14 (2):129-130.
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  5. Gilbert Gérard (2010). La constellation de l'être. Studia Phaenomenologica 10:313-332.
    This article inquires into that which articulates the two texts brought together by Heidegger in Identity and Difference. It sets out from the indications provided in the Preface of the work concerning the “harmony” that reigns between what is at stake at the heart of the two texts, namely what Heidegger respectively calls the Ereignis (event of appropriation) and the Austrag (reconciling difference). The understanding of this harmony makes it possible to approach that which unveils itself as the articulation of (...)
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  6.  23
    Amy Klemm Verbos, Joseph A. Gerard, Paul R. Forshey, Charles S. Harding & Janice S. Miller (2007). The Positive Ethical Organization: Enacting a Living Code of Ethics and Ethical Organizational Identity. [REVIEW] Journal of Business Ethics 76 (1):17 - 33.
    A vision of a living code of ethics is proposed to counter the emphasis on negative phenomena in the study of organizational ethics. The living code results from the harmonious interaction of authentic leadership, five key organizational processes (attraction–selection–attrition, socialization, reward systems, decision-making and organizational learning), and an ethical organizational culture (characterized by heightened levels of ethical awareness and a positive climate regarding ethics). The living code is the cognitive, affective, and behavioral manifestation of an ethical organizational identity. We draw (...)
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  7. A. Gerard (1964). Historical Origins and Literary Destiny of Negritude. Diogenes 12 (48):14-38.
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  8.  91
    A. Gerard & S. Alexander (1962). Humanism and Negritude: Notes on the Contemporary Afro-American Novel. Diogenes 10 (37):115-133.
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  9.  96
    A. Gerard & E. P. Halperin (1958). Romanticism and Stoicism in the American Novel: From Melville To Hemingway, and After. Diogenes 6 (23):95-110.
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  10.  9
    Nathan M. Gerard (2010). A Diagnosis of Conflict: Theoretical Barriers to Integration in Mental Health Services & Their Philosophical Undercurrents. [REVIEW] Philosophy, Ethics, and Humanities in Medicine 5 (1):4.
    This paper examines the philosophical substructure to the theoretical conflicts that permeate contemporary mental health care in the UK. Theoretical conflicts are treated here as those that arise among practitioners holding divergent theoretical orientations towards the phenomena being treated. Such conflicts, although steeped in history, have become revitalized by recent attempts at integrating mental health services that have forced diversely trained practitioners to work collaboratively together, often under one roof. Part I of this paper examines how the history of these (...)
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  11.  21
    Vincent Gérard (2010). Husserl Critique de I'éthique de Hobbes. Études Phénoménologiques 23 (45/48):89-122.
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  12.  20
    Sister Mary Gerard (1959). Eliot of the Circle and John of the Cross. Thought: A Journal of Philosophy 34 (1):107-127.
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  13.  12
    Gilbert Gérard (2010). Apparaître et manifestation de l'esprit dans laPhénoménologieet l'Encyclopédie des sciences philosophiquesde Hegel. Revue Philosophique De Louvain 108 (1):53-70.
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  14.  5
    Gilbert Gérard (1986). La fin du droit naturel hégelien d'Iéna selon les comptes rendus de Karl Rosenkranz et de Rudolf Haym. Revue Philosophique De Louvain 84 (4):460-501.
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  15.  14
    R. W. Gerard (1942). A Biological Basis for Ethics. Philosophy of Science 9 (1):92-120.
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  16.  7
    Gilbert Gérard (1997). Logique et métaphysique dans la pensée de G. Siewerth. Revue Philosophique De Louvain 95 (2):213-224.
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  17.  6
    Gilbert Gérard (1991). L'actualité de la pensée politique hégelienne selon Henri Denis. Revue Philosophique De Louvain 89 (2):289-297.
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  18.  7
    Gilbert Gérard (1990). La genèse de la dialectique hégélienne selon Manfred Baum. Revue Philosophique De Louvain 88 (1):99-104.
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  19.  6
    Gilbert Gérard (2001). Métaphysique chrétienne? Une introduction à la métaphysique. Revue Philosophique De Louvain 99 (3):470-475.
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  20.  2
    Gilbert Gerard (2005). Avant-propos. Revue Philosophique De Louvain 90 (4):385-385.
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  21.  5
    Gilbert Gérard (1992). De l'ontologie à la théologie. Revue Philosophique De Louvain 90 (4):445-485.
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  22.  3
    Gilbert Gérard (1985). La Naissance de l'Ětat Hégélien. Revue Philosophique De Louvain 83 (2):239-261.
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  23.  3
    Gilbert Gérard, Olivier Depré & Philippe van Parijs (1998). Philosophie et environnement. Revue Philosophique De Louvain 96 (3):393-394.
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  24.  3
    R. W. Gerard (1946). Fate and Freedom: A Review and Rejoinder:Fate and Freedom. Jerome Frank. Ethics 56 (3):219-.
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  25.  3
    Gilbert Gérard (1994). Contribution au problème du lien onto-théologique dans la démarche métaphysique de S. Thomas d'Aquin. Revue Philosophique De Louvain 92 (2):184-210.
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  26.  1
    H. S. Gerard (1981). Commentary. Journal of Medical Ethics 7 (2):79-81.
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  27.  1
    R. W. Gerard (1946). Review: Fate and Freedom: A Review and Rejoinder. [REVIEW] Ethics 56 (3):219 - 225.
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  28.  1
    Gilbert Gérard (1999). La question du système dans l'idéalisme allemand. Revue Philosophique De Louvain 97 (3):628-637.
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  29. Rob Gerard (1995). Time: Man's Cosmic Locator. Robert V. Gerard.
     
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  30. Gilbert Gérard (1998). Une nouvelle traduction -intégrale- des écrits hégéliens de Francfort. Revue Philosophique De Louvain 96 (4):691-697.
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  31.  3
    David Piché (2010). L'intuition du Non-Existant Selon Gérard de Bologne Et Hervé de Nédellec. Archives d'Histoire Doctrinale et Littéraire du Moyen Âge 77 (1):87-105.
    Cet article est destiné à montrer qu’antérieurement au développement par Ockham d’une doctrine de l’intuition du non-existant, deux théologiens parisiens avaient déjà construit, chacun à sa manière, une théorie de la connaissance intuitive qui établissait, contre Duns Scot, la possibilité de l’intuition d’une chose non-existante ou absente : Gérard de Bologne et Hervé de Nédellec. L’étude philosophique de ce thème chez ces deux penseurs s’appuie sur l’édition critique de leurs Quodlibeta qu’a réalisée l’auteur de l’article.
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  32.  3
    Gerard L'E. Turner & Elly Dekker (1993). An Astrolabe Attributed to Gerard Mercator,C.1570. Annals of Science 50 (5):403-443.
    The Istituto e Museo di Storia della Scienza, Florence, Italy, possesses an astrolabe with five latitude plates that is now attributed to the Duisburg workshop of Gerard Mercator. Although it is known that Mercator made instruments, this is the first surviving example to be identified. Another latitude plate is shown to come from the workshop of the Florentine, Giovan Battista Giusti. A seventh plate, possibly engraved by Rumold Mercator, provides the only known Mercatorian polar stereographic projection. The role of Egnazio (...)
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  33.  2
    Gerard L'E. Turner (1994). The Three Astrolabes of Gerard Mercator. Annals of Science 51 (4):329-353.
    In a paper published in volume 50 of Annals of Science an astrolabe at the Istituto e Museo di Storia della Scienza, Florence, was attributed to the hand of Gerard Mercator, c. 1570, when his workshop was in Duisburg. This was the first scientific instrument by Mercator to be identified. Since then two further astrolabes by Mercator have been identified, one of them bearing his monogram: GMR. They belong to the Städtische Kunstsammlungen, Augsburg, and the Moravian Gallery, Brno. All three (...)
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  34.  50
    Paul Guyer (2011). Gerard and Kant: Influence and Opposition. Journal of Scottish Philosophy 9 (1):59-93.
    In his notes and lectures on anthropology, Kant explicitly refers to Alexander Gerard's 1774 Essay on Genius, and his own position that genius is necessary for art but not for science is clearly a response to Gerard. Kant does not explicitly mention Gerard's 1759 Essay on Taste, but it was probably an influence on his own conception of free play, and in any case a comparison of the two theories of aesthetic response is instructive. Gerard's development of a version of (...)
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  35.  9
    Gerard Vilar (2002). Raúl Gabás Gerard Vilar. Enrahonar 35:7.
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  36.  9
    Andrew McLaughlin & John B. O'Malley (2011). Contemporary Schools of Metascience. Vol. I: Anglo‐Saxon Schools of Metascience; Vol. II: Continental Schools of Metascience (2nd Edition, Printed in One Volume), Gerard Radnitzky. [REVIEW] World Futures 11 (sup1):13-24.
    (1972). Contemporary Schools of Metascience. Vol. I: Anglo‐Saxon Schools of Metascience; Vol. II: Continental Schools of Metascience (2nd edition, printed in one volume), Gerard Radnitzky. World Futures: Vol. 11, No. sup1, pp. 13-24.
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  37.  7
    Bento Prado Jr (2013). Gérard Lebrune o devir da filosofia. Discurso 35:277-296.
    O autor mostra neste ensaio quais são suas afinidades com a obra de Gérard Lebrun - obra animada por uma interrogação propriamente filosófica sobre a "ilusão como destino do pensamento" - e quais os aspectos em que dela se distancia: o "ponto de controvérsia" pode ser percebido na leitura distinta que ambos fazem da filosofia de Wittgenstein de Merleau-Ponty.
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  38.  5
    Steven Vanden Broecke (2001). Dee, Mercator, and Louvain Instrument Making: An Undescribed Astrological Disc by Gerard Mercator. Annals of Science 58 (3):219-240.
    The present paper complements the publications of Gerard L'E. Turner on Mercator's astrolabes by presenting an account of an astrological disc which Mercator published at Louvain in May 1551. This instrument, of which only one copy is known, is described, and a transcription of its instruction sheet, with commentary and English translation, is provided. My preliminary study of the astrological content and context of the instrument indicates that it is connected with John Dee's astrological studies at Louvain from 1548 to (...)
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  39.  4
    Charles Wackenheim (2007). Gérard Siegwalt, Dogmatique pour la catholicité évangélique. Système mystagogique de la foi, V. Théologie théologique : 1. De la transcendance au Dieu vivant. Genève, Labor et Fides, 2006, 315 p. [REVIEW] Revue des Sciences Religieuses 81:279-280.
    Infatigable, Gérard Siegwalt enrichit sa Dogmatique d’un neuvième volume, intitulé « de la transcendance au Dieu vivant ». Nous voici donc conviés à revisiter le traité De Deo uno et trino sous la conduite d’un guide dont l’orientation et les références sont devenues familières à ses lecteurs. C’est précisément par un exposé méthodologique que l’auteur ouvre son propos (p. 21-96). Le contexte culturel dont il part est notamment marqué par le sécularisme, le pluralisme religieux et l’athéisme ..
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  40. Gunnar Andersson, Hardy Bouillon & Gerard Radnitzky (1991). Wissenschaftstheorie Und Wissenschaften Festschrift Für Gerard Radnitzky Aus Anlass Seines 70. Geburtstages. Monograph Collection (Matt - Pseudo).
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  41.  3
    Louis Vaillancourt (2010). La théologie écologique de Gérard Siegwalt. Laval Théologique et Philosophique 66 (2):311-329.
    Dès ses premiers écrits, la dimension écologique est présente dans l’oeuvre de Gérard Siegwalt. Celui-ci en vient à situer la crise écologique dans toute la profondeur de son enracinement historique, philosophique, culturel et religieux. Elle n’est qu’un symptôme, une manifestation d’une crise plus globale que traverse le monde moderne, la «crise des fondements». Cet ébranlement remet radicalement en question la vision dualiste sous-jacente à notre civilisation et invite à une véritable «conversion» où la reconnaissance des limites et de l’interrelationnalité (...)
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  42.  2
    Martine Jullian (2002). Jeffrey F. HAMBURGER, Peindre au couvent. La culture visuelle d'un couvent médiéval, traduit de l'anglais par Catherine BÉDARD et Daniel ARASSE, Paris, Gérard Monfort, 2000, 252 p., 12 pl. coul., 117 fig. [REVIEW] Clio 1:21-21.
    Il faut savoir gré à l'éditeur Gérard Monfort de poursuivre sa politique de traduction d'ouvrages étrangers d'histoire de l'art en publiant le livre de J.F. Hamburger, paru en 1997 aux Presses de l'Université de Californie, sous le titre Nuns as Artits. The Visual Culture of a Medieval Convent. L'objet de ce livre passionnant et novateur, dont il faut souligner également la qualité de la traduction, est un ensemble rare, découvert fortuitement par l'auteur, de dessins coloriés, ..
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  43.  2
    Nuria Sánchez Madrid (2012). A aporética da crítica. Considerações sobre O vínculo entre retórica E razão a partir da leitura de Kant de Gérard Lebrun. Philósophos - Revista de Filosofia 17 (1):205-235.
    The article focuses on the significance that the figural order of discourse, especially by means of syllepsis, has in Kant’s Critique. We follow as a thread the internal aporetic of Kant’s Writings, which the Kantian scholar Gérard Lebrun examined in different articles, in order to outline the reach of what the article displays as a Rhetoric within the limits of mere Reason. This work proposes to contribute to the clarification of the reciprocal dependence between the progress of the self-knowledge (...)
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  44.  3
    Christian Downs (2010). Les données élémentaires de la nature selon Gérard Siegwalt. Laval Théologique et Philosophique 66 (2):331-350.
    « Qu’est-ce que la nature?» Selon Gérard Siegwalt, cette question ne peut pas être abordée convenablement dans le cadre de l’approche objectiviste et dualiste de la nature qui nous présente celle-ci comme une chose extérieure, séparée de l’être humain et de Dieu. D’ailleurs, le dualisme et l’objectivisme, dont les corollaires principaux sont le matérialisme mécaniciste et le déterminisme, apparaissent de plus en plus problématiques au sein du «nouveau paradigme». Ils appellent une reprise réflexive, philosophique, non seulement en regard de (...)
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  45.  1
    Yasmin Haskell (2008). Latin Poet‐Doctors of the Eighteenth Century: The German Lucretius (Johann Ernst Hebenstreit) Versus the Dutch Ovid (Gerard Nicolaas Heerkens). Intellectual History Review 18 (1):91-101.
    (2008). Latin Poet‐Doctors of the Eighteenth Century: the German Lucretius (Johann Ernst Hebenstreit) Versus the Dutch Ovid (Gerard Nicolaas Heerkens) Intellectual History Review: Vol. 18, Humanism and Medicine in the Early Modern Era, pp. 91-101.
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  46.  1
    Allan Beveridge (2014). The Madness of Gerard de Nerval. Medical Humanities 40 (1):38-43.
    This paper examines the madness of Gerard de Nerval, the nineteenth-century French writer. It looks at his account of mental disturbance, how he responded to the psychiatric profession and how he reacted to being diagnosed as insane. It considers his autobiographical novella of madness, Aurelia, which he began at the suggestion of his alienist, Dr Emile Blanche, and while he was still an asylum inmate. Nerval's story raises important questions about the nature of madness. Is it, as he contended, a (...)
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  47. Lawrence Dewan (2001). Thomas Aquinas, Gerard Bradley, and the Death Penalty: Some Observations. Gregorianum 82 (1):149-165.
    L'article critique la position de Gerard Bradley sur la peine capitale. Bradley essaie de lire Veritatis Splendor et Evangelium Vitae comme rejetant des responsabilités morales distinctes pour des agents moraux publics ou privés. L'article montre qu'il n'en est rien. Il montre en plus que Evangelium Vitae reconnaît dans le criminel une dignité jusqu'ici apparemment ignorée par ceux qui ont maintenu la légitimité de la peine capitale. L'auteur lit Bradley comme critiquant St. Thomas d'Aquin, et en conséquence entend montrer l'appréciation de (...)
     
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  48. Thomas Finan, Gerard Watson & Kieran Mcgroarty (2001). Eklogai Studies in Honour of Thomas Finan and Gerard Watson.
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  49. Lesley Higgins (2006). The Collected Works of Gerard Manley Hopkins: Volume Iv: Oxford Essays and Notes 1863-1868. OUP Oxford.
    Gerard Manley Hopkins, one of the great English poets, was also a masterful writer of prose. This new volume features, for the first time, the complete set of essays that he composed while studying at Oxford and during his early teaching career. Topics range from the ethics of Plato and Aristotle to questions of political economy and voting rights.
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  50. Jean Richard (2010). La méthode de corrélation dans la Dogmatique de Gérard Siegwalt. Laval Théologique et Philosophique 66 (2):279-296.
    La Dogmatique de Gérard Siegwalt s’inspire profondément de la théologie de Paul Tillich, tout en demeurant pleinement originale. On le voit tout particulièrement à propos de la méthode de corrélation. Chez Siegwalt, la corrélation s’instaure entre deux types d’approche: l’approche sapientiale et l’approche prophétique . Dans cet article, j’entends montrer chez Siegwalt l’équivalence entre ces deux termes de la corrélation: la dimension transcendante du réel et le Dieu de la foi chrétienne.
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