Search results for 'Gaia Bellone' (try it on Scholar)

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  1.  23
    Joseph B. Kadane & Gaia Bellone (2009). De Finetti on Risk Aversion. Economics and Philosophy 25 (2):153-159.
    According to Mark Rubinstein (2006) The purpose of this note is to ascertain the extent to which this is true, and at the same time, to correct certain minor errors that appear in de Finetti's work.
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  2. Enrico Bellone, Livio Gratton, Oddone Longo, Nicola Badaloni, Dieter Wandschneider, Paolo Zellini, Halton C. Arp, Carlo Sini, Jean Heidmann, Jean-Claude Pecker, Fred Hoyle, Jayant V. Narlikar, Geoffrey Burbidge & Umberto Curi (eds.) (1989). Kosmos. La cosmologia tra scienza e filosofia. Corbo.
  3. Enrico Bellone, John Stachel, Francoise Balibar, Bruno Bertotti, Dennis W. Sciama, Giovanni V. Pallottino, Paolo Budinich, JeanMarc Lévy-Leblond, Remo Bodei, Dieder Wandschneider, Wolfgang Kaempfer, Paolo Zellini, Friedrich Cramer, Heinz D. Kittsteiner & Umberto Curi (eds.) (1989). L'opera di Einstein. Corbo.
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  4.  5
    Claude Francoeur, Andrea Melis, Silvia Gaia & Simone Aresu (forthcoming). Green or Greed? An Alternative Look at CEO Compensation and Corporate Environmental Commitment. Journal of Business Ethics.
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  5. Enrico Bellone (1980). A World on Paper: Studies on the Second Scientific Revolution. MIT Press.
     
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  6. Enrico Bellone, Ludovico Geymonat, Giulio Giorello & Silvano Tagliagambe (1978). Attualità del materialismo dialettico. Editori Riuniti.
  7. E. Bellone (1996). Il quantum classico e la matematica. Rivista di Filosofia 87 (1):193-202.
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  8. Enrico Bellone, Corrado Mangione, Giulio Giorello, Marco Mondadori, Gabriele Lolli, Silvano Tagliagambe, Francesco Barone, Umberto Bottazzini, Vincenzo Cappelletti, Domenico Costantini, Piero Mangani, Carlos Minguez, Alberto Pasquinelli, Rossano Pancaldi & Mario Servi (1992). Omaggio a Ludovico Geymonat. Franco Muzzio Editore.
  9. Ludovico Geymonat, Carlo Bernardini, Andrea Bonomi, Gianni Carchia, Ugo Fabietti, Edgardo Macorini, Riccardo Massa, Luciano Mecacci, Carlo Montaleone, Francesco Remotti, Giorgio Rodano, Carlo Sini, André Tosel, Salvatore Veca, Enrico Bellone & Corrado Mangione (1996). Storia del Pensiero Filosofico e Scientifico - 9° vol. Garzanti.
  10. Ludovico Geymonat, Carlo Becchi, Enrico Bellone, Francesco Bertola, Giovanni Boniolo, Umberto Bottazzini, Salvatore Califano, Mauro Ceruti, Gilberto Corbellini, Roberto Cordeschi, Alessandra Gliozzi, Felice Ippolito, Gabriele Lolli, Alberto Oliverio, Bianca Oscurati & Corrado Mangione (1996). Storia del Pensiero Filosofico e Scientifico - 8° vol. Garzanti.
  11. Paolo Rossi, Jean Dieudonné, René Thom, Clifford A. Truesdell, Tullio Regge, Ugo Amaldi, Enrico Bellone, Isabelle Stengers, Francisco J. Ayala, Vittorio Sgarabella, Yehuda Elkana, William Leiss, Saverio Avveduto, Abdul-Razzak Kaddoura & Mario Borillo (eds.) (1981). La nuova ragione. Scienza e cultura nella società contemporanea. Scientia/Il Mulino.
  12. Massimo Pigliucci (2014). Why Gaia? [REVIEW] Ethics and the Environment 19 (2):117-124.
    “The Gaia Hypothesis: Science on a Pagan Planet tells a story that comes out of the 1960s, a story that reflects all of the beliefs and enthusiasms and tensions of that decade.” So begins Michael Ruse’s fascinating, if at times puzzling, exploration of James Lovelock’s famous idea that our planet is, in a serious scientific sense, a living organism with a tendency of taking care of self. But why tell this particular story, especially considering that Gaia hardly makes (...)
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  13.  27
    W. Ford Doolittle (2014). Natural Selection Through Survival Alone, and the Possibility of Gaia. Biology and Philosophy 29 (3):415-423.
    Here I advance two related evolutionary propositions. (1) Natural selection is most often considered to require competition between reproducing “individuals”, sometimes quite broadly conceived, as in cases of clonal, species or multispecies-community selection. But differential survival of non-competing and non-reproducing individuals will also result in increasing frequencies of survival-promoting “adaptations” among survivors, and thus is also a kind of natural selection. (2) Darwinists have challenged the view that the Earth’s biosphere is an evolved global homeostatic system. Since there is only (...)
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  14.  76
    Emanuele Serrelli, The Gaia Narrative and its Link with Symbiosis and Symbiogenesis.
    First, we will address the unnecessary link between symbio-studies and Gaia, asking for the historical and epistemological reasons why they become associated. In particular, we contend that the association is mediated by the common interest in large-scale physico-chemical and biochemical patterns, rather than by an emphasis on harmony, equilibrium, and cooperation (Visvader 1992). Second, we will ask what Gaia is in a metatheoretical sense: is it a scientific hypothesis, a theory, a metaphor, an inspired invention, or a resurgence (...)
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  15.  23
    Gloria Comesaña Santalices (2010). Reconciliarse con Gaia en un mundo dominado por la razón tecnológica. Utopía y Praxis Latinoamericana 15 (51):127-140.
    Aunque construir el mundo humano implica violencia, hemos de reducir la depredación de la naturaleza y los riesgos de la industrialización y consumo masivos que amenazan con destruir totalmente nuestro soporte biótico. La necesidad de reconciliarnos con Gaia es imperativa, y para ello debemos const..
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  16.  24
    Dirk Baltzly (2009). Gaia Gets to Know Herself : Proclus on the Self-Perception of the Cosmos. Phronesis 54:261-85.
    Proclus’ interpretation of the Timaeus confronts the question of whether the living being that is the Platonic cosmos percieves itself. Since sense perception is a mixed blessing in the Platonic tradition, Proclus solves this problem by differentiating different gradations of perception. The cosmos has only the highest kind. This paper contrasts Proclus’ account of the world’s perception of itself with James Lovelock’s notion that the planet Earth, or Gaia, is aware of things going on within itself. This contrast illuminates (...)
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  17.  30
    Dirk Baltzly (2009). Gaia Gets to Know Herself: Proclus on the World's Self-Perception. Phronesis 54 (3):261-285.
    Proclus' interpretation of the Timaeus confronts the question of whether the living being that is the Platonic cosmos perceives itself. Since sense perception is a mixed blessing in the Platonic tradition, Proclus solves this problem by differentiating different gradations of perception. The cosmos has only the highest kind. This paper contrasts Proclus' account of the world's perception of itself with James Lovelock's notion that the planet Earth, or Gaia, is aware of things going on within itself. This contrast illuminates (...)
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  18.  2
    Giulia Rispoli (2014). Between 'Biosphere' and 'Gaia'. Earth as a Living Organism in Soviet Geo-Ecology. Cosmos and History: The Journal of Natural and Social Philosophy 10 (2):78-91.
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  19.  14
    Eileen Crist & H. Bruce Rinker (eds.) (2010). Gaia in Turmoil: Climate Change, Biodepletion, and Earth Ethics in an Age of Crisis. MIT Press.
    Essays link Gaian science to such global environmental quandaries as climate change and biodiversity destruction, providing perspectives from science, ...
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  20. Paul Devereux (1992). Earthmind: Communicating with the Living World of Gaia. Distributed to the Book Trade in the United States by American International Distribution Corporation.
     
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  21. Lawrence E. Joseph (1991). Gaia: The Growth of an Idea. Viking Penguin.
     
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  22. Mary Midgley & Demos (2001). Gaia the Next Big Idea. Monograph Collection (Matt - Pseudo).
     
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  23. Kit Pedler (1979/1991). The Quest for Gaia: A Book of Changes. Paladin.
     
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  24. Nei Freitas Nunes Neto & Charbel Niño El-Hani (2006). Gaia, teleologia E função. Episteme 11 (23):15-48.
    Neste artigo, discutimos o papel das explicações teleológicas na teoriaGaia. Mostramos que seu principal proponente, James Lovelock, pretendeevitá-las devido a uma interpretação equivocada da natureza de taisexplicações. Na tentativa de evitar compromissos com a teleologia,Lovelock recorre ao conceito de propriedades emergentes. Esta não é,contudo, uma saída consistente, porque os conceitos de propriedadesemergentes e teleologia não são mutuamente excludentes. Discutimostambém as dificuldades de uma interpretação de Gaia de uma perspectivateleonômica, considerando problemas como o da noção de superorganismo.Para avaliar o estatuto (...)
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  25. Pietro Gori (2010). Fenomenalismo e prospettivismo in Gaia scienza 354. In Chiara Piazzesi, Giuliano Campioni & Patrick Wotling (eds.), Letture della Gaia Scienza. ETS
    «Questo è il vero fenomenalismo e prospettivismo, come lo intendo io», scrive Nietzsche in FW 354, chiudendo una lunga riflessione sul tema della coscienza e del bisogno di comunicazione dell’uomo. Mantenendo sullo sfondo le questioni più strettamente legate alla dimensione psicologica, vorrei partire da questa dichiarazione per considerare alcuni aspetti della teoria della conoscenza di Nietzsche ed intervenire in una nuova determinazione del suo carattere prospettico. In particolare, vorrei soffermarmi sul tema del gregge umano e della specie come reale soggetto (...)
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  26.  18
    David Schwartzman (2015). From the Gaia Hypothesis to a Theory of the Evolving Self-Organizing Biosphere. Metascience 24 (2):315-319.
    The Gaia hypothesis emerged from two interpenetrating traditions, the mechanist and the organicist, with the former tending to reductionism and the latter to holism. While mechanist James Lovelock is the acknowledged father, he collaborated with the organicist Lynn Margulis in the early 1970s when the first papers appeared in the scientific literature. Both continued to be active in Gaia-related conferences until Margulis’s premature death in late 2011. In a very readable exposition, Michael Ruse succeeds brilliantly in tracing the (...)
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  27.  5
    M. J. Hird (2010). Indifferent Globality: Gaia, Symbiosis and 'Other Worldliness'. Theory, Culture and Society 27 (2-3):54-72.
    Nigel Clark’s ‘ex-orbitant globality’ concerns the incalculability of other-than-human forces we typically fail to acknowledge, yet which haunt all considerations of environmental change. This article considers Gaia theory as a useful heuristic to register the ubiquity of bacteria to environmental activity and regulation. Bacteria are Gaia theory’s fundamental actants, and through symbiosis and symbiogenesis, connect life and matter in biophysical and biosocial entanglements. Emphasizing symbiosis might invoke the expectation of a re-inscription of the human insofar as the ubiquitous (...)
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  28.  10
    Rafal Serafin (1988). Noosphere, Gaia, and the Science of the Biosphere. Environmental Ethics 10 (2):121-137.
    Advances in analytical understanding of the biosphere’s biogeochemical cycles have spawned concepts of Gaia and noosphere. Earlier in this century, in concert with the Jesuit paleontologist Pierre Teilhard de Chardin, the natural scientist Vladimir Vernadsky developed the notion of noosphere-an evolving collective human consciousness on Earth exerting an ever increasing intluence on biogeochemical processes. More recently, the chemist James Lovelock postulated the Earth to be a self-regulating system made up of biota and their environment with the capacity to maintain (...)
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  29. Isabelle Stengers (2006). Faire avec Gaïa: pour une culture de la non-symétrie. Multitudes 24.
    Nature always refers to something inasmuch as it relates to something else. This « something else » is highly variable. The role of Nature as the respondent of judgements which are both hierarchical and moral is always present in modern science, without thereby being deducible from modern science. Today it presents new contrasts, new oppositions which involve multiple natures, interlinked and historical, which does not result in anything like a neutral Nature. The best example, linked to the idea of (...), is the greenhouse effect. Our interventions, even if they take place over a very short period of time, might disturb situations which arose over very long periods. Gaia is a new figure of Nature which must be respected because we are dependent on her, not in the sense that she must be respected as a goddess, but in the sense of her sensitivity. Now, a Nature that could thus be defined once and for all, with an identity that could be opposed to humanity’s, does not exist. Nature in the other sense does not exist objectively either, but is more interesting because it participates in human historicity. It exists in the sense in which it forces us to think, negotiate, take into account, imagine, take note without saying that Nature, too, thinks, negotiates, takes into account, imagines, and takes note. We must think and imagine with something that does not do so. This is the beginning of a culture of non-symmetry. If Nature as Gaia teaches us something, it is that we must take care : the fact the current regimen of interdependence suits us is in no way a privilege of this regiment. Gaia has no innate reason to care about us ; rather, we must care about her. Non-symmetry, then, is this interesting situation in which Nature interests us while we do not interest her. (shrink)
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  30.  13
    Pierluigi Barrotta (2012). James Lovelock, Gaia Theory, and the Rejection of Fact/Value Dualism. Environmental Philosophy 8 (2):95-113.
    In this paper the relationship between Gaia theory and fact/value dualism must be understood from two angles: I shall use Gaia as a case study to show the philosophical limits of dualism, and I shall also use the discussion of fact/value dualism to clarify the contents of Gaia theory. My basic thesis is that Lovelock is right when rejecting the suggestion that he should clear his theory of evaluative considerations. He is right because in his theory facts (...)
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  31.  7
    Arthur Falk (1995). Gaia = Māyā. History and Philosophy of the Life Sciences 17 (3):485 - 502.
    I define the Gaia hypothesis as the descriptive claim, supposedly supported by biology and the earth sciences, that there's a fitness for one-and-all, and the owner of that fitness is Gaia. Much of the argument for Gaia turns on the supposed discovery of negative feedback loops serving its fitness. I present an argument against such a fitness, and so against Gaia. I distinguish two types of negative feedback systems. Systems in the engineering sense are information exploiters, (...)
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  32.  23
    Peter Westbroek (2004). Gaia, Ockham's Razor, the Science of Complexity. World Futures 60 (5 & 6):407 – 420.
    In this article, the author describes his sense of synchronicity with Edgar Morin's concepts of complexity. Although Morin only briefly addresses Gaia per se, the implications of Morin's work may reveal the Gaia concept as an element of the general breakthroughs of complexity science. Morin demonstrates a phase transition that is gaining momentum right now, whereby the new, more benign science is overwhelming the old Cartesian world.
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  33.  13
    Julia Agapitos (2010). Eileen Crist and H. Bruce Rinker, Eds. Gaia in Turmoil: Climate Change, Biodepletion and Earth Ethics in an Age of Crisis. Spontaneous Generations 4 (1):286-288.
    Gaia in Turmoil is the latest collaborative work put forth by the interdisciplinary group of Gaian thinkers. The contributors set out to meaningfully grapple with the bewildering ecological and social crises that humanity faces in this young century. Their work clearly rests on the assumption that such crises not only exist, but are dire—a conviction that unifies the essays in Gaia in Turmoil. By demonstrating how Gaia theory can advance various research projects, Gaia in Turmoil is (...)
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  34.  2
    Rodrigo de Souza Dantas Mendonça Pinto (2010). Nietzsche e a Gaia ciência. Philósophos - Revista de Filosofia 4 (1):87-104.
    Este breve ensaio é uma interpretação da epígrafe escolhida por Nietzsche para seu livro gaia ciência.Através dela se pretende demonstrar em que medida a noção de 'gaia ciência', erigida a partir da compreensão do mundo como fenômeno essencialmente poético,nos leva a uma reflexão sobre o sentido e a articulação fundamental entre arte, sabedoria,conhecimento,ciêcia, filosofia,ética e educação. .
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  35.  1
    Ernesto Cardenal (2007). Gaia. Polis 17.
    La criatura viva más grande de la tierra es la Tierra. La hemos visto en las fotografías: esfera de zafiro entre vellones blancos y relucientes casquetes blancos en sus polos. La nueva noción de Gaia -una Tierra viviente. El planeta Tierra, un solo ser vivo todo él. Lo era mucho antes que en su superficie hubiera «vida». No hay donde vivir sino en el cielo, así pues, salido de la región ecuatorial del sol se hizo redondo para girar. Ser (...)
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  36.  9
    James Lovelock (1988/1990). The Ages of Gaia: A Biography of Our Living Earth. Bantam Books.
    Introductory All through my boyhood I had aprofound conviction that I was no good. that I was wasting my time, wrecking my talents, behaving with monstrous folly and wiclwlness and ingratitude-am'l all this, it seemed, was inescapable, ...
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  37. C. Deane-Drummond (1996). Gaia as Science Made Myth: Implications for Environmental Ethics. Studies in Christian Ethics 9 (2):1-15.
  38.  18
    Leslie A. Muray (1993). Gaia and God. Process Studies 22 (3):149-162.
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  39.  4
    Paul Thompson (2015). Lessons From the Gaia Controversy. Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 49:75-78.
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  40. Nei Freitas Nunes Neto & Charbel Niño El-Hani (2006). Gaia, teleologia e função. Episteme 11 (23):15-48.
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  41. Laura Landen (1992). A Thomistic Analysis Of The Gaia Hypothesis: How New Is This New Look At Life On Earth? The Thomist 56:1-17.
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  42.  5
    James E. Lovelock (2010). 25 Gaia As Seen Through the Atmosphere. Environmental Ethics: The Big Questions 6 (8):211.
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  43.  2
    Ernani Chaves (2005). O Trágico, o Cômico E a "Dist'ncia Artística": Arte E Conhecimento n'A Gaia Ciência, de Nietzsche. Kriterion: Revista de Filosofia 46 (112):273-282.
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  44.  8
    Christian Diehm (2003). Gaia and Il y A. Symposium: The Canadian Journal of Continental Philosophy 7 (2):173-183.
  45.  18
    Alan Sponberg (1992). Dharma Gaia: A Harvest of Essays in Buddhism and Ecology. Environmental Ethics 14 (3):279-282.
  46.  25
    Gloria Feman Orenstein (2003). The Greening of Gaia: Ecofeminist Artists Revisit the Garden. Ethics and the Environment 8 (1):103-111.
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  47.  6
    Hans-Erich Keller (1986). Mario Mancini, La gaia scienza dei trovatori. (Le Forme del Discorso, 37.) Parma: Pratiche, 1984. Paper. Pp. 154. L 11,000. [REVIEW] Speculum 61 (4):962-963.
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  48.  13
    Ernani Chaves (2005). O trágico, o cômico e a "distância artística": arte e conhecimento n'A Gaia Ciência, de Nietzsche. Kriterion: Journal of Philosophy 46 (112):273-282.
  49.  7
    Frank W. Derringh (2010). Gaia in Turmoil. Environmental Ethics 32 (4):439-442.
  50.  2
    K. Gibinski (1999). Gaia--Mother Earth: The Endangered Myth and the Menacing Myths. Dialogue and Universalism 9:43-51.
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