Search results for 'Guy Trobas' (try it on Scholar)

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  1. Guy Trobas (2002). From the Associationist Unconscious to the Unconscious Structured Like a Language. In Gertrudis Van de Vijver & Filip Geerardyn (eds.), The Pre-Psychoanalytic Writings of Sigmund Freud. 233-240.
     
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  2.  8
    Romero Baró, José Ma & Alain Guy (eds.) (2005). Homenaje a Alain Guy. Publicacions I Edicions de la Universitat de Barcelona.
    El filósofo francés Alain Guy (La Rochelle, 1918 - Narbonne, 1998) dedicó por entero su vida al estudio de la filosofía española e hispanoamericana, dándola a conocer no sólo en el extranjero sino también en nuestro país.
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  3. Mary E. Guy (1990). Ethical Decision Making in Everyday Work Situations. Quorum Books.
    This book takes a new approach to ethics by focusing on the kinds of dilemmas that confront people almost daily on the job.
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  4. Robert Deltete & Reed Guy (1991). Einstein and EPR. Philosophy of Science 58 (3):377-397.
    Recent studies have shown that Einstein did not write the EPR paper and that he was disappointed with the outcome. He thought, rightly, that his own argument for the incompleteness of quantum theory was badly presented in the paper. We reconstruct the argument of EPR, indicate the reasons Einstein was dissatisfied with it, and discuss Einstein's own argument. We show that many commentators have been misled by the obscurity of EPR into proposing interpretations of its argument that do not accurately (...)
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  5. Robert J. Deltete & Reed A. Guy (1996). Emerging From Imaginary Time. Synthese 108 (2):185 - 203.
    Recent models in quantum cosmology make use of the concept of imaginary time. These models all conjecture a join between regions of imaginary time and regions of real time. We examine the model of James Hartle and Stephen Hawking to argue that the various no-boundary attempts to interpret the transition from imaginary to real time in a logically consistent and physically significant way all fail. We believe this conclusion also applies to quantum tunneling models, such as that proposed by Alexander (...)
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  6.  29
    H. L. I. Bornett, J. H. Guy & P. J. Cain (2003). Impact of Animal Welfare on Costs and Viability of Pig Production in the UK. Journal of Agricultural and Environmental Ethics 16 (2):163-186.
    The European Union welfare standardsfor intensively kept pigs have steadilyincreased over the past few years and areproposed to continue in the future. It isimportant that the cost implications of thesechanges in welfare standards are assessed. Theaim of this study was to determine theprofitability of rearing pigs in a range ofhousing systems with different standards forpig welfare. Models were constructed tocalculate the cost of pig rearing (6–95 kg) in afully-slatted system (fulfilling minimum EUspace requirements, Directive 91630/EEC); apartly-slatted system; a high-welfare,straw-based system (...)
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  7.  55
    Bernard Guy (2012). Penser ensemble le temps et l'espace. Philosophia Scientiae 15 (3):91-113.
    Nous proposons de penser ensemble les concepts d'espace et de temps : ils concernent les mêmes degrés de liberté des éléments du monde et fonctionnent toujours en tandem. Leurs fondements doivent être discutés, non dans une pensée de la substance (chacun est défini par une série de caractères qui lui sont propres), mais dans une pensée de la relation (chacun se définit en opposition à l'autre). Nous opposons des relations spatiales à des relations temporelles, ou encore des relations d'immobilité à (...)
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  8.  41
    Ernest Guy (1945). The French Colonies, Past and Future. Thought: A Journal of Philosophy 20 (1):137-138.
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  9.  99
    Robert J. Deltete & Reed A. Guy (1997). Hartle-Hawking Cosmology and Unconditional Probabilities. Analysis 57 (4):304–315.
  10.  37
    Ernest Guy (1945). La Nation. Thought: A Journal of Philosophy 20 (3):525-526.
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  11.  29
    Ernest Guy (1944). Les Relations Commerciales de la France. Thought: A Journal of Philosophy 19 (1):190-191.
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  12.  36
    John A. Guy (1977). Thomas More as Successor to Wolsey. Thought: A Journal of Philosophy 52 (3):275-292.
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  13.  10
    S. C. Guy & L. Cahill (1999). The Role of Overt Rehearsal in Enhanced Conscious Memory for Emotional Events. Consciousness and Cognition 8 (1):114-122.
    This study tested the hypothesis that overt rehearsal is sufficient to explain enhanced memory associated with emotion by experimentally manipulating rehearsal of emotional material. Participants viewed two sets of film clips, one set of emotional films and one set of relatively neutral films. One set of films was viewed in each of two sessions, with approximately 1 week between the sessions. Participants were given a free recall test of all of films viewed approximately 1 week after the second session. Rehearsal (...)
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  14.  36
    R. Kent Guy (2000). Of Body and Brush: Grand Sacrifice as Text/Performance in Eighteenth-Century China (Review). Philosophy East and West 50 (4):623-625.
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  15.  33
    Ernest Guy (1945). Introduction to Greek Legal Science. Thought: A Journal of Philosophy 20 (2):383-384.
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  16.  35
    Ian Small & Josephine Guy (1991). Usefulness in Literary History. British Journal of Aesthetics 31 (3):259-264.
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  17.  12
    Alain Guy (1949). "Textes inédits de Leibniz" Par Gaston grua. Les Etudes Philosophiques 4 (2):183 - 190.
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  18.  34
    Alfred Guy (1991). The Role of Aristotle's Praxis Today. Journal of Value Inquiry 25 (3):287-289.
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  19.  8
    Alain Guy (1979). La filosofia del siglo XIV. Augustinianum 19 (2):383-384.
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  20.  16
    Politzer Guy & Bonnefon Jean-Francois (2006). Two Varieties of Conditionals and Two Kinds of Defeaters Help Reveal Two Fundamental Types of Reasoning. Mind and Language 21 (4):484-503.
    Two notions from philosophical logic and linguistics are brought together and applied to the psychological study of defeasible conditional reasoning. The distinction between disabling conditions and alternative causes is shown to be a special case of Pollock’s (1987) distinction between ‘rebutting’ and ‘undercutting’ defeaters. ‘Inferential’ conditionals are shown to come in two varieties, one that is sensitive to rebutters, the other to undercutters. It is thus predicted and demonstrated in two experiments that the type of inferential conditional used as the (...)
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  21.  7
    Francisco Romero & Alain Guy (1958). Philosophie et histoire Des idées en ibéro-amérique. Les Etudes Philosophiques 13 (3):275 - 279.
  22.  7
    Alain Guy (forthcoming). Philosophie Politique Et Axiologie: La Promotion de la Société Selon Georges Bastide. Les Etudes Philosophiques.
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  23.  6
    Alain Guy (1983). Le krausisme espagnol comme attitude religieuse. Les Etudes Philosophiques:209.
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  24.  6
    Alain Guy (1954). Ethique et civilisation selon Georges Bastide. Les Etudes Philosophiques 9 (1):79 - 90.
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  25.  3
    José Gaos & Alain Guy (1958). L'actualité philosophique au mexique. Les Etudes Philosophiques 13 (3):289 - 301.
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  26.  3
    Alain Guy (1961). La théorie du « talante » selon José Luis Aranguren. Les Etudes Philosophiques 16 (3):292 - 296.
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  27.  3
    Francisco Romero & Alain Guy (1958). Un grand philosophe de l'uruguay Carlos vaz Ferreira (1872-1958). Les Etudes Philosophiques 13 (3):330 - 332.
  28.  4
    Alain Guy (1982). Les présocratiques et la « physis » selon Antonio escohotado. Revue Philosophique de la France Et de l'Etranger 172 (2):149 - 158.
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  29.  2
    Juan Llambias de Azevedo & Alain Guy (1958). Situation et décision. Les Etudes Philosophiques 13 (3):314 - 329.
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  30.  2
    Alain Guy (1967). La réflexion critique sur la mort chez José Ferrater Mora. Revue Philosophique de la France Et de l'Etranger 157:297 - 304.
  31.  2
    Alain Guy (1957). Psychanalyse et histoire dans l'œuvre de marañón. Les Etudes Philosophiques 12 (3):463 - 466.
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  32.  8
    William Guy (1977). Philosophy of Education as Meta-Theory. Educational Philosophy and Theory 9 (2):43-55.
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  33.  1
    Alain Guy (1959). O Congresso "Bergson" — 17-20 de Malo de 1959. Revista Portuguesa de Filosofia 15 (4):417 - 419.
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  34.  3
    Alain Guy & Lúcio Craveiro Da Silva (1985). História da Filosofia Espanhola. Revista Portuguesa de Filosofia 41 (1):100 - 102.
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  35.  3
    Alain Guy (1968). Le Socratisme d'Amédée Ponceau. Revue de Métaphysique et de Morale 73 (3):361 - 363.
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  36. Piero P. Giorgi, Scott Guy & Barbara Ann Hocking (2008). I Sing of Arms and the Doctor : What Role for Law When Medicine is Called to War? In Barbara Ann Hocking (ed.), The Nexus of Law and Biology: New Ethical Challenges. Ashgate Pub. Company
     
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  37. Alain Guy (1943). Esquisse des Progrès De La Spéculation Philosophique Et Théologique À Salamanque au Cours Du Xvie Siècle. Limoges, Imprimerie A. Bontemps.
     
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  38. Laurie Guy (2011). Shaping Godzone: Public Issues and Church Voices in New Zealand 1840-2000. Victoria University Press.
    Machine-generated contents note: Preface -- 1 - Introduction -- Section One: Race Relations and Racial (In)justice in Colonial New Zealand -- 2 - Missionary and Maori, 1840-1865 -- 3 - Voiceless at Parihaka, 1881 -- 4 - Anti-Asian Racism in 'White' New Zealand -- Section Two: Legislating for Godliness -- 5 - Keeping Quiet About the Sabbath, 1860-1930 -- 6 - Sunday or Fun-day, 1931-1990 -- 7 - The Battle of the Booze -- 8 - Uncorking the Bottle: The Alcohol (...)
     
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  39.  6
    Ruth Weintraub (2009). A Solution to the Cable Guy Paradox. Erkenntnis 71 (3):355-359.
    The Cable Guy will definitely come between 8 a.m. and 4 p.m., and I can bet on one of two possibilities: that he will arrive between 8 and 12, or between 12 and 4. Since I have no more information, it seems (eminently) plausible to suppose the two bets are equally attractive. Yet Hajek has presented a tantalising argument that purports to show that the later interval is, initial appearances to the contrary, more choice-worthy. In this paper, I rebut the (...)
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  40.  13
    Luis Jiménez Moreno (1999). Amor y dedicación a la filosofía española de Alain Guy (1918-1998) / The Love of and Dedication to Spanish Philosophy of Alain Guy (1918-1998). Anales Del Seminario de Historia de la Filosofía 16:189-198.
    A las conmemoraciones que hacen los hispanistas de acontecimientos y personalidades del 98, será preciso añadir en los sucesivos el recuerdo del hispanista filósofo francés Alain Guy (La Rochelle 1918 - Narbonne 1998), porque este eminente profesor de Historia de la Filosofía Española e Iberoamericana en la Universidad de Toulouse-le-Mirail, ha dedicado intensamente su vida docente y su actividad investigadora a difundir el conocimiento de los filósofos españoles de todos los tiempos y a suscitar la investigación sobre los mismos.
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  41. Bill Marshall (1997). Guy Hocquenghem. Radical Philosophy 84:55-56.
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  42.  5
    Jeff Kinkle (2010). Correspondence: The Foundation of the Situationist International (June 1957‐August 1960)_, Guy Debord, Los Angeles: Semiotext(E), 2009. _All the King's Horses_, Michèle Bernstein, Los Angeles: Semiotext(E), 2008. _50 Years of Recuperation of the Situationist International, McKenzie Wark, New York: Princeton Architectural Press, 2008. [REVIEW] Historical Materialism 18 (1):164-177.
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  43. Darrell P. Rowbottom & Peter Baumann (2009). To Thine Own Self Be Untrue: A Diagnosis of the Cable Guy Paradox. Logique Et Analyse 51 (204):355-364.
    Hájek has recently presented the following paradox. You are certain that a cable guy will visit you tomorrow between 8 a.m. and 4 p.m. but you have no further information about when. And you agree to a bet on whether he will come in the morning interval (8, 12] or in the afternoon interval (12, 4). At first, you have no reason to prefer one possibility rather than the other. But you soon realise that there will definitely be a future (...)
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  44. Alan Hájek (2005). The Cable Guy Paradox. Analysis 65 (286):112–119.
    The Cable Guy is coming. You have to be home in order for him to install your new cable service, but to your chagrin he cannot tell you exactly when he will come. He will definitely come between 8.a.m. and 4 p.m. tomorrow, but you have no more information than that. I offer to keep you company while you wait. To make things more interesting, we decide now to bet on the Cable Guy’s arrival time. We subdivide the relevant part (...)
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  45.  54
    Thaddeus Metz (2016). Is Life's Meaning Ultimately Unthinkable?: Guy Bennett-Hunter on the Ineffable. Philosophia 44 (4).
    In this critical notice of Guy Bennett-Hunter’s book _Ineffability and Religious Experience_, I focus on claims he makes about what makes a life meaningful. According to Bennett-Hunter, for human life to be meaningful it must obtain its meaning from what is beyond the human and is ineffable, which constitutes an ultimate kind of meaning. I spell out Bennett-Hunter’s rationale for making this claim, raise some objections to it, and in their wake articulate an alternative conception of ultimate meaning.
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  46.  5
    M. Billig (2001). Humour and Embarrassment: Limits of `Nice-Guy' Theories of Social Life. Theory, Culture and Society 18 (5):23-43.
    This article suggests that there are intrinsic links between humour and embarrassment and that both are crucial for the maintenance of social life. Goffman and others have claimed that embarrassment plays a key role in the maintenance of social order. However, it is argued that Goffman overlooked the role of ridicule in embarrassment. In consequence, he formulated a `nice-guy' theory of embarrassment, suggesting that onlookers empathize with the embarrassment of others and seek to diminish that embarrassment. By contrast, it is (...)
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  47.  73
    Brian Kierland, Bradley Monton & Samuel Ruhmkorff (2008). Avoiding Certain Frustration, Reflection, and the Cable Guy Paradox. Philosophical Studies 138 (3):317 - 333.
    We discuss the cable guy paradox, both as an object of interest in its own right and as something which can be used to illuminate certain issues in the theories of rational choice and belief. We argue that a crucial principle—The Avoid Certain Frustration (ACF) principle—which is used in stating the paradox is false, thus resolving the paradox. We also explain how the paradox gives us new insight into issues related to the Reflection principle. Our general thesis is that principles (...)
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  48.  64
    Ruth Weintraub (2009). A Solution to the Cable Guy Paradox. Erkenntnis 71 (3):355 - 359.
    The Cable Guy will definitely come between 8 a.m. and 4 p.m., and I can bet on one of two possibilities: that he will arrive between 8 and 12, or between 12 and 4. Since I have no more information, it seems (eminently) plausible to suppose the two bets are equally attractive. Yet Hajek has presented a tantalising argument that purports to show that the later interval is, initial appearances to the contrary, more choice worthy. In this paper, I rebut (...)
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  49.  15
    Ron Haas (2008). Guy Hocquenghem's Critique of Radical Leftism. Radical Philosophy Review 11 (1):21-26.
    This article reviews the importance of the French philosopher Guy Hocquenghem. An early theorist of radical homosexuality, Hocquenghem was prescient about the rightward pull on many in the ‘68 generation in France, including those who would go on to media fame in France for liberal critiques of their earlier political incarnations. Hocquenghem would die too soon in 1988, but not before leaving an influential corpus for those thinking non-heterosexist forms of desire and political communities.
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  50.  7
    Benjamin Noys (2004). Howls for Debord, on Guy Debord: Complete Cinematic Works , Translated and Edited by Ken Knabb. Film-Philosophy 8 (2).
    _Guy Debord: Complete Cinematic Works_ Translated and edited by Ken Knabb Oakland, California: AK Press, 2003 ISBN 1-902593-73-1 62 illustrations, 272 pp.
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