Search results for 'Gustavo Lins Ribeiro' (try it on Scholar)

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  1.  45
    Gustavo Lins Ribeiro & Arturo Escobar (eds.) (2006). World Anthropologies: Disciplinary Transformations Within Systems of Power. Berg.
    Can a planetary anthropology cope with both the "provincial cosmopolitanism" of alternative anthropologies and the "metropolitan provincialism" of hegemonic schools? How might the resulting "world anthropologies" challenge the current panorama in which certain allegedly national anthropological traditions have more paradigmatic weight--and hence more power--than others? Critically examining the international dissemination of anthropology within and across national power fields, contributors address these questions and many others.
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  2.  14
    Suzete Venturelli, Claudia Loch, Francisco de Paula Barretto, Gustavo Soares, Juliana Hilário de Sousa, Leonardo Guilherme de Freitas, Ronaldo Ribeiro & Victor Valentim (2012). GeoPartitura: Collective Concert with Music, Image, Technology and Interactivity. Technoetic Arts 9 (2):225-231.
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  3. Alvaro Ribeiro & Joaquim Domingues (1995). Alvaro Ribeiro E a Filosofia Portuguesa Ciclo de Palestras Promovido Pela Fundação Lusíada Ateneu Comercial Do Porto Em 14 E 15 de Maio de 1993 : Bibliografia Geral de Alvaro Ribeiro. [REVIEW]
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  4. Darcy Ribeiro (2004). Darcy Ribeiro: Diálogos Inéditos. Narvaja Editor.
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  5. Álvaro Ribeiro & Jesué Pinharanda Gomes (1972). Inquérito Sobre a Filosofia Portuguesa. Depoimentos de Alvaro Ribeiro [Et Al. Apresentação de Pinharanda Gomes]. Editora Pax.
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  6. Anna Christina Ribeiro, Poetry.
    One of the most ancient art forms, poetry, like other art forms, finds its roots embedded in activities that are not necessarily associated with art today, most notably religious rituals. Still, even while poetry is now commonly enjoyed for its own sake, many poems continue to be made for specific life events: weddings, funerals, presidential swearing-in ceremonies, anniversaries, and so on. Their connection to such events may call into question the art status of some poems; indeed, definitions of poetry (as (...)
     
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  7.  27
    Laecio Almeida Gomes & Thaline Luize Ribeiro Fontenele (2010). LINS, Maria Judith Sucupira da Costa. Educação Moral na Perspectiva de Alasdair MacIntyre. Cadernos Do Pet Filosofia 1 (1):77-81.
    Resenha do livro de Maria Judith Sucupira da Costa Lins "Educação Moral na Perspectiva de Alasdair MacIntyre".
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  8. Tereza Virgínia Ribeiro Barbosa & Manuela Ribeiro Barbosa (2011). Recensão A: Brandão, Jacyntho Lins - A Poética Do Hipocentauro: Literatura, Sociedade E Discurso Ficcional Em Luciano de Samósata. Humanitas 63:671-674.
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  9.  53
    Arménio Rego, Neuza Ribeiro & Miguel P. Cunha (2010). Perceptions of Organizational Virtuousness and Happiness as Predictors of Organizational Citizenship Behaviors. Journal of Business Ethics 93 (2):215-235.
    Moral and financial scandals emerging in recent years around the world have created the momentum for reconsidering the role of virtuousness in organizational settings. This empirical study seeks to contribute toward maintaining this momentum. We answer to researchers’ suggestions that the exploratory study carried out by Cameron et al. :766–790, 2004 ), which related organizational virtuousness and performance, must be pursued employing their measure of OV in other contexts and in relation to other outcomes :928–958, 2007 ). Two hundred and (...)
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  10.  31
    Rodrigo Ribeiro (2013). Tacit Knowledge Management. Phenomenology and the Cognitive Sciences 12 (2):337-366.
    How can we identify and estimate workers’ tacit knowledge? How can we design a personnel mix aimed at improving and speeding up its transfer and development? How is it possible to implement tacit knowledge sustainable projects in remote areas? In order to answer these questions, it is necessary to distinguish between types of tacit knowledge, to establish what they allow for and to consider their sources. It is also essential to find a way of managing the tacit knowledge ‘stock’ and (...)
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  11.  18
    Harry Collins, Rob Evans, Rodrigo Ribeiro & Martin Hall (2006). Experiments with Interactional Expertise. Studies in History and Philosophy of Science Part A 37 (4):656-674.
    ‘Interactional expertise’ is developed through linguistic interaction without full scale practical immersion in a culture. Interactional expertise is the medium of communication in peer review in science, in review committees, and in interdisciplinary projects. It is also the medium of specialist journalists and of interpretative methods in the social sciences. We describe imitation game experiments designed to make concrete the idea of interactional expertise. The experiments show that the linguistic performance of those well socialized in the language of a specialist (...)
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  12. Hugo Ribeiro (1959). Summer Meeting of the Association for Symbolic Logic. Journal of Symbolic Logic 24 (3):281-286.
  13.  39
    Rodrigo Ribeiro (2013). Levels of Immersion, Tacit Knowledge and Expertise. Phenomenology and the Cognitive Sciences 12 (2):367-397.
    This paper elaborates on the link between different types and degrees of experience that can be gone through within a form of life or collectivity—the so-called levels of immersion—and the development of distinct types of tacit knowledge and expertise. The framework is then probed empirically and theoretically. In the first case, its ‘predictions’ are compared with the accounts of novices who have gone through different ‘learning opportunities’ during a pre-operational training programme for running a huge nickel industrial plant in Brazil. (...)
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  14.  17
    Rodrigo Ribeiro (2007). The Role of Interactional Expertise in Interpreting: The Case of Technology Transfer in the Steel Industry. Studies in History and Philosophy of Science Part A 38 (4):713-721.
    I analyse the case of three Japanese-Portuguese interpreters who have given support to technology transfer from a steel company in Japan to one in Brazil for more than thirty years. Their job requires them to be ‘interactional experts’ in steel-making. The Japanese–Portuguese interpreters are immersed in more than the language of steel-making as their job involves a great deal of ‘physical contiguity’ with steel-making practice. Physical contiguity undoubtedly makes the acquisition of interactional expertise easier. This draws attention to the lack (...)
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  15. Brian Ribeiro (2011). Philosophy and Disagreement. Critica 43 (127):3-25.
    Disagreement as we find it in both the history and the contemporary practice of philosophy is an inadequately understood phenomenon. In this paper I outline and motivate the problem of disagreement, arguing that "hard cases" of disagreement confront us with an unresolved, and seemingly unresolvable, challenge to the rationality of philosophical discourse, thereby raising the specter of a worrisome form of metaphilosophical skepticism. A variety of responses and attempted evasions are considered, though none are found to be particularly satisfying: Thus, (...)
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  16. Brian Ribeiro (2009). Montaigne on Witches and the Authority of Religion in the Public Sphere. Philosophy and Literature 33 (2):pp. 235-251.
    While contemporary readers may find what appear to be appealing streaks of liberalism in Montaigne's 'Essays', I argue that a more careful analysis suggests that Montaigne's overall stance is quietistic and conservative. To help support this claim I offer a close reading of 'Essays' III.11 ("Of Cripples"), where Montaigne offers his famous critique of the witch trials of early modern Europe. Once Montaigne's objections to the witch trials are properly understood, we see that Montaigne did not seriously or consistently dispute (...)
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  17.  8
    K. K. F. Rocha, A. M. Ribeiro, K. C. F. Rocha, M. B. C. Sousa, F. S. Albuquerque, S. Ribeiro & R. H. Silva (2012). Improvement in Physiological and Psychological Parameters After 6months of Yoga Practice. Consciousness and Cognition 21 (2):843-850.
    Yoga is believed to have beneficial effects on cognition, attenuation of emotional intensity and stress reduction. Previous studies were mainly performed on eastern experienced practitioners or unhealthy subjects undergoing concomitant conventional therapies. Further investigation is needed on the effects of yoga per se, as well as its possible preventive benefits on healthy subjects. We investigated the effects of yoga on memory and psychophysiological parameters related to stress, comparing yoga practice and conventional physical exercises in healthy men . Memory tests, salivary (...)
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  18. Brian Ribeiro (2006). Must the Radical Skeptic Be Intellectually Akratic? Facta Philosophica 8 (1-2):207-219.
    Supposing you were convinced by certain radical skeptical arguments that many of your beliefs were not justifiably believed by you, what stance could/should you adopt with regard to those skeptically-problematized beliefs? This paper explores a range of possible reactions, aiming to be reasonably comprehensive in coverage though admittedly suggestive rather than decisive in its treatment of each individual reaction. In considering this variety of responses we begin to see suggestive intimations of the ways in which radical skepticism could represent a (...)
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  19.  30
    Anna Christina Ribeiro (2009). Toward a Philosophy of Poetry. Midwest Studies in Philosophy 33 (1):61-77.
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  20.  95
    Brian Ribeiro (2011). Epistemic Akrasia. International Journal for the Study of Skepticism 1 (1):18-25.
    Though it seems rather surprising in retrospect, until about twenty-five years ago no philosopher in the Western tradition had explicitly formulated the question whether there could be an epistemic analogue to practical akrasia. Also surprisingly, despite the prima facie analogue with practical akrasia (the possibility of which is not much disputed), much of the recent work on this question has defended the rather bold view that epistemic akrasia is impossible. While the arguments purporting to show the impossibility of epistemic akrasia (...)
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  21.  94
    Brian Ribeiro (2008). A Distance Theory of Humour. Think 6 (17/18):139-148.
    This paper develops a programmatic 'theory sketch' of a new theory of humour, pitched at roughly the same level of detail, and intended to have roughly the same level of inclusiveness, as the other available philosophical "theories" of humour. I will call the theory I propose the distance theory. After an appeal to some intuitive illustrations of the distance theory's attractions, I move on to offer an analysis of observational comedy using the distance theory. I conclude the paper with some (...)
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  22.  40
    Brian Ribeiro (2002). Is Pyrrhonism Psychologically Possible? Ancient Philosophy 22 (2):319-331.
    In this paper I aim to address--and also to better understand--what is perhaps the most intuitive objection to Pyrrhonian skepticism, namely, that to completely suspend one's judgment is psychologically impossible. I propose to come to an understanding of Sextus's relation to this objection by trying to more clearly understand Sextus's claims about the "Skeptic". I hope to show that it is at least possible for us to understand Sextus and his claims about the "Skeptic" without being driven to either (1) (...)
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  23.  33
    Brian Ribeiro (2008). How Often Do We (Philosophy Professors) Commit the Straw Man Fallacy? Teaching Philosophy 31 (1):27-38.
    In a recent paper (in Argumentation, 2006) Robert Talisse and Scott Aikin suggest that we ought to recognize two distinct forms of the straw man fallacy. In addition to misrepresenting the strength of an opponent’s specific argument (= the representation form), one can also misrepresent the strength of one’s opposition in general, or the overall state of a debate, by selecting a (relatively) weak opponent for critical consideration (= the selection form). Here I consider whether we as philosophy professors could (...)
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  24. A. C. Ribeiro (2007). Review: Art and Intention: A Philosophical Study. [REVIEW] Mind 116 (462):453-459.
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  25.  32
    Sidarta Ribeiro, Angelo Loula, Ivan Araújo, Ricardo Gudwin & Joao Queiroz (2006). Symbols Are Not Uniquely Human. Cogprints.
    Modern semiotics is a branch of logics that formally defines symbol-based communication. In recent years, the semiotic classification of signs has been invoked to support the notion that symbols are uniquely human. Here we show that alarm-calls such as those used by African vervet monkeys (Cercopithecus aethiops), logically satisfy the semiotic definition of symbol. We also show that the acquisition of vocal symbols in vervet monkeys can be successfully simulated by a computer program based on minimal semiotic and neurobiological constraints. (...)
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  26.  84
    Brian Ribeiro (2007). Hume's Standard of Taste and the de Gustibus Sceptic. British Journal of Aesthetics 47 (1):16-28.
    In 'Of the Standard of Taste' Hume aspires to silence the 'extravagant' cavils of the anything-goes de gustibus sceptic by developing a programme of aesthetic education that would lead all properly-trained individuals to a set of agreed-upon aesthetic judgements. But I argue that if we read Hume's essay as an attempted direct theoretical refutation of de gustibus scepticism, Hume fails to achieve his aim. Moreover, although some recent commentators have read the essay as aiming at a less ambitious ‘sceptical solution’ (...)
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  27.  82
    Brian Ribeiro (2011). A Really Short Refutation of the Pragmatic Theory of Truth. Journal of Philosophical Research 36:31-34.
    The pragmatic theory of truth (PTT) seeks to illuminate the concept of truth by focusing on concepts like usefulness or adaptivity. However, contrary to common opinion, PTT does not merely face a narrow band of (perhaps) rather artificial counterexamples (as in a case of empirically unfounded but life-extending optimism in a cancer patient); instead, PTT is faced with a fast psychological research literature which suggests that inaccurate beliefs are both (1) pervasive in human beings and, nonetheless, (2) fully adaptive in (...)
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  28.  18
    Henrique de Morais Ribeiro (2011). Da metamatemática para a ciência cognitiva. Trans/Form/Ação 21 (1):181-193.
    para o domínio da Ciência Cognitiva funcionalista neurocomputacional. A descrição de tal transição é feita por meio de uma breve análise das idéias de Post, Church, Gödel e Turing sobre a possibilidade de formalização do pensamento criador na matemática, enfatizando as contribuições deste último.
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  29.  78
    Brian Ribeiro (2011). The Problem of Heaven. Ratio 24 (1):46-64.
    An argument against the rationality of desiring to go to heaven might be put in the form of a trilemma: (1) any state of being that both lasts eternally and preserves me as the person I am would be hellish and therefore would not be a state of being that I could have any reason to desire; (2) any state of being that lasts eternally and yet fails to preserve my personhood by turning me into a non-person would not be (...)
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  30.  19
    Anamélia Lins & Silva Franco (2012). Saúde Comunitária: conhecimentos e experiências na América Latina. Aletheia 37:235-237.
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  31.  95
    Anna Christina Ribeiro, Do Mirror Neurons Support a Simulation Theory of Mind-Reading?
    Both macaque monkeys and humans have been shown to have what are called ‘mirror neurons’, a class of neurons that respond to goal-related motor-actions, both when these actions are performed by the subject and when they are performed by another individual observed by the subject. Gallese and Goldman (1998) contend that mirror neurons may be seen as ‘a part of, or a precursor to, a more general mind- reading ability’, and that of the two competing theories of mind-reading, mirror neurons (...)
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  32.  56
    Brian Ribeiro & Scott Aikin (2013). Skeptical Theism, Moral Skepticism, and Divine Commands. International Journal for the Study of Skepticism 3 (2):77-96.
    Over the last twenty-five years skeptical theism has become one of the leading contemporary responses to the atheological argument from evil. However, more recently, some critics of skeptical theism have argued that the skeptical theists are in fact unwittingly committed to a malignant form of moral skepticism. Several skeptical theists have responded to this critique by appealing to divine commands as a bulwark against the alleged threat of moral skepticism. In this paper we argue that the skeptical theists’ appeal to (...)
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  33.  30
    Anna Christina Ribeiro (2007). Intending to Repeat: A Definition of Poetry. Journal of Aesthetics and Art Criticism 65 (2):189–201.
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  34.  19
    Clarissa Ribeiro & Milena Szafir (2012). Love-in-Idleness: Quantum Entanglement Dreamscapes. Technoetic Arts 9 (2):293-300.
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  35.  65
    Brian Ribeiro (2002). Cartesian Skepticism and the Epistemic Priority Thesis. Southern Journal of Philosophy 40 (4):573-586.
    In ' Unnatural Doubts' Michael Williams argues that Cartesian skepticism is not truly an "intuitive problem" (that is, one which we can state with little or no appeal to contentious theories) at all. According to Williams, the skeptic has rich theoretical commitments all his own, prominent among which is the epistemic priority thesis. I argue, however, that Williams's diagnostic critique of the epistemic priority thesis fails on his own conception of what is required for success. Furthermore, in a brief "Afterword" (...)
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  36.  59
    A. C. Ribeiro (2009). Review: Peter Kivy: The Performance of Reading: An Essay in the Philosophy of Literature. [REVIEW] Mind 118 (469):186-191.
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  37.  15
    Ana Daniela Silva, M. C. Taveira & Eugénia Ribeiro (2009). Mudanças no self de carreira em estudantes universitários. Paideia 19 (44):283-292.
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  38.  12
    Clarissa Ribeiro & Gilbertto Prado (2010). Complex Installations: Sharing Consciousness in a Cybernetic Ballet. Technoetic Arts 8 (2):159-165.
  39.  49
    Brian Ribeiro & Scott Aikin (2009). A Consistency Challenge for Moral and Religious Beliefs. Teaching Philosophy 32 (2):127-151.
    What should individuals do when their firmly held moral beliefs are prima facie inconsistent with their religious beliefs? In this article we outline several ways of posing such consistency challenges and offer a detailed taxonomy of the various responses available to someone facing a consistency challenge of this sort. Throughout the paper, our concerns are primarily pedagogical: how best to pose consistency challenges in the classroom, how to stimulate discussion of the various responses to them, and how to relate such (...)
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  40.  22
    Vanessa Dordron de Pinho, Camila Morais Ribeiro & Eliane Mary de Oliveira Falcone (2011). A influência da raiva e da empatia sobre a satisfação conjugal. Aletheia 35:7-21.
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  41.  22
    Camila Morais Ribeiro, Vanessa Dordron de Pinho & Eliane Mary de Oliveira Falcone (2011). A influência da raiva e da empatia sobre a satisfação conjugal. Aletheia 35:7-21.
    O estudo avaliou a influência da raiva e da expressão de empatia no casamento sobre a satisfação conjugal. Participaram da pesquisa 120 pessoas casadas, com idades de 25 a 76 anos. Para avaliação foram utilizados três instrumentos de autoinforme: Questionário de Empatia Conjugal; Escala de Satisfaçã.
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  42.  24
    Monalisa de Cássia Fogaça, Eliana Isabel de Moraes Hamasaki, Cibele Aparecida Pejan Barbieri, Jonas Borsetti, Rosana Zimbardi Martins, Izabela Galindo Silva & Leidiana Peixoto Ribeiro (2012). Burnout em estudantes de psicologia: diferenças entre alunos iniciantes e concluintes. Aletheia 38:124-131.
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  43.  26
    Gerard Delanty, Rainer Bauböck, Ivaylo Ditchev, António Sousa Ribeiro, Rada Ivekovic, Edouard Glissant, Charles Taylor, Leonardo Avritzer, Boaventura de Sousa Santos & Axel Honneth (forthcoming). Para ampliar el canon democrático. Res Publica.
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  44.  26
    José Edmar Arantes Ribeiro (2010). Was the Stern-Gerlach Phenomenon Classically Described? Foundations of Physics 40 (11):1779-1782.
    A criticism of a recent article published in this journal, claiming to have reached a classical description of the Stern-Gerlach phenomenon, is presented here. The author of the article, among other mistakes, wrongly writes the total energy of each silver atom and, moreover, presents a nonsensical equation, from which his results and the conclusion of his article are derived.
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  45.  13
    Leal Gustavo (2006). Dennett E Chalmers: Argumentos E Intuição. Trans/Form/Ação 29 (2).
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  46.  43
    Brian Ribeiro (2002). Epistemological Skepticism(s) and Rational Self-Control. The Monist 85 (3):468-477.
    In this paper I aim to do two things. First, I attempt to illustrate an interesting pattern of argument one can find in Hume's work. Next, I employ this Humean pattern of argument to show that IF there is a cogent and intuitive argument for any form of epistemological skepticism, which despite its cogency and intuitiveness has a (literally) unbelievable conclusion, THEN we lack a very important form of doxastic self-control, which I call rational self-control (RSC), over the beliefs problematized (...)
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  47.  15
    M. Abreu & J. Lins (2010). A Demographic Analysis of Consumer Environmental Attitudes About Liquefied Petroleum Gas in Brazil. Electronic Journal of Business Ethics and Organization Studies 15 (2):6-14.
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  48.  36
    Rodrigo Ribeiro (2013). Remarks on Explicit Knowledge and Expertise Acquisition. Phenomenology and the Cognitive Sciences 12 (2):431-435.
  49.  18
    Brian Ribeiro (2001). Hume. Teaching Philosophy 24 (4):415-417.
  50.  18
    Leonardo Ribeiro (2012). Imanência E transcendência? O problema Das relações lógicas entre deus E o universo em Spinoza. Synesis 4 (2).
    O artigo propõe problematizar ou inquirir sobre as relações lógicas [ e não apenas uma – como é normalmente defendido pelos comentadores imanentistas ] entre Deus ou substância e o universo dos modos em Spinoza (1632-1677), provando, ao seu fim, a hipótese de que podem [tais relações] ser devidamente demarcadas como de transcendência e de imanência em conciliação. Para tanto, o trabalho efetua o estudo do escólio da EIPXXIX [condição da prova] sob o apoio de outras passagens da Ethica (1677) (...)
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