Search results for 'I. I. Gabriel' (try it on Scholar)

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  1. Astrik L. Gabriel (1960). Die Matrikel der Universität Basel, I: 1460-1529Hans Georg WackernagelDie Martrikel der Universität Basel II: 1532/33-1600/01Hans Georg Wackernagel Marc Sieber Hans Sutter. [REVIEW] Speculum 35 (3):497-501.
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  2. Joachim Ritter, Karlfried Grunder & Gottfried Gabriel (eds.) (1976). Historisches Worterbuch der Philosophie: Volume 4: I-K. Verlag Scheidegger and Spiess.
    The Historical Dictionary of Philosophy, the _Historisches Wörterbuch der Philosophie,_ is distinguished by its particular presentation of philosophical terms, ideas and concepts. Rather than providing mere defintions or descriptive and analytical explanantions the _HWPh _strictly applies the critical method of history of concepts developed by the eminent German scholar and philosopher Joachim Ritter. By means of precise and detailed references it documents the origin, first occurrence, the historical evolution and the changes of meaning of each concept, from Ancient Greek to (...)
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  3. I. I. Gabriel (1997). Basic Schools in Jurisprudence: An African Perspective. Mono Expressions.
     
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  4.  10
    Brook H. Rutledge, Kara I. Gabriel & Cynthia L. Barkley (2012). Attitudes on Animal Research Predict Acceptance of Genetic Modification Technologies by University Undergraduates. Society and Animals 20 (4):381-400.
    Public acceptance of genetic modification technologies may be essential to their continued development, yet few studies have investigated the manner in which demographic and educational factors predict support for GM research. The current study examined attitudes toward animal research and GM in ~400 university undergraduates enrolled in introductory or upper-level psychology courses with material on animal experimentation. Results revealed that men were more accepting of animal and GM research than were women. Enrollment in upper-level psychology classes that addressed specific topics (...)
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  5.  6
    Kara I. Gabriel, Brook H. Rutledge & Cynthia L. Barkley (2012). Attitudes on Animal Research Predict Acceptance of Genetic Modification Technologies by University Undergraduates. Society and Animals 20 (4):381-400.
    Public acceptance of genetic modification technologies may be essential to their continued development, yet few studies have investigated the manner in which demographic and educational factors predict support for GM research. The current study examined attitudes toward animal research and GM in ~400 university undergraduates enrolled in introductory or upper-level psychology courses with material on animal experimentation. Results revealed that men were more accepting of animal and GM research than were women. Enrollment in upper-level psychology classes that addressed specific topics (...)
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  6.  9
    Gottfried Gabriel & Todor Polimenov (forthcoming). Analytical Philosophy and Its Forgetfulness of the Continent. Gottfried Gabriel in Conversation with Todor Polimenov. Nordic Wittgenstein Review.
    Gottfried Gabriel is interviewed by Todor Polimenov about the relationship between analytic and continental philosophy.
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  7. Mille Gabriel & Jens Dahl (eds.) (2008). Utimut: Past Heritage - Future Partnerships, Discussions on Repatriation in the 21st Century /Mille Gabriel & Jens Dahl, Editors. International Work Group for Indigenous Affairs and Greenland National Museum & Archives.
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  8.  2
    Gabriel Cercel, Paul Marinescu, Andrei Timotin, Delia Popa, Cristian Ciocan, Victor Popescu, Radu M. Oancea, Paul Balogh, Bogdan Mincă, Roxana Albu & Anca Dumitru (2002). Gabriel Cercel: Hans-Georg Gadamer, Hermeneutische Entwürfe. Vorträge Und AufsätzePaul Marinescu: Pascal Michon, Poétique d'Une Anti-Anthropologie: L'Herméneutique de GadamerPaul Marinescu: Robert J. Dostal (Ed.), The Cambridge Companion to GadamerAndrei Timotin: Denis Seron, Le Problème de la Métaphysique. Recherches Sur l'Interprétation Heideggerienne de Platon Et d'AristoteDelia Popa: Henry Maldiney, Ouvrir le Rien. L'art nuCristian Ciocan: Dominique Janicaud, Heidegger En France, I. Récit; II. EntretiensVictor Popescu: Maurice Merleau-Ponty, Fenomenologia percepţieiRadu M. Oancea: Trish Glazebrook, Heidegger's Philosophy of SciencePaul Balogh: Richard Wolin, Heidegger's Children. Hannah Arendt, Karl Löwith, Hans Jonas and Herbert MarcuseBogdan Mincă: Ivo De Gennaro, Logos - Heidegger Liest HeraklitRoxana Albu: O. K. Wiegand, R. J. Dostal, L. Embree, J. Kockelmans and J. N. Mohanty (Eds.), Phenomenology on Kant, German Idealism, Hermeneutics and LogicAnca Dumitru: James Faulconer An. [REVIEW] Studia Phaenomenologica 2 (1):261-313.
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  9. M. Eliade (1955). Mythology and the History of Religions: Mitie E Leggende by Raffaele Pettazzoni Vol. I, Africa-Australia; Vol. III, America Settentrionale. Turin: Unione Tipografica Editrice Torinese, 1948, 1953. Pp. XXVII+480; XVIII + 576. La Religion Dans la Grece Antique, Des Origine a Alexandre le Grand by Raffaele Pettazzoni Translated by Jean Gouillard. Paris: Payot, 1953. Pp. 268. (Original Edition: La Religione Nella Grecia Antica Fino Ad Alessandro. Bologna, Zanichelli, 1921. Pp. XII + 416.) La Religion Populaire Dans la Grece Antique by Martin P. Nilsson Translated by Frans Durif. Paris: Plon, 1954. Pp. 245. (Original Edition: Greek Popular Religion. New York: Columbia University Press, 1940. Pp. XVII + 166.) Cenese de L'Odyssee. Le Fantastique Et le Sacre by Gabriel Germain Paris: Presses Universitaires de France, 1954. Pp. 700. [REVIEW] Diogenes 3 (9):96-113.
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  10.  8
    D. S. Robertson (1926). Delos Exploration archéologique de Délos, faite par l'Ecole frangaise d'A thènes. VIII. Le Quartier du Théatre: étude sur l'habitation delienne a l'epoque hellénistique. By Joseph Chamonard. Plans and drawings by H. Convert, A. Gabriel, G. Poulsen, and J. Replat. Pp. x + 463; 253 illustrations and 66 plates. Paris: E. de Boccard, 1922 (pp. 1–232, Plates I–XXVIL); 1925 (pp. 233–463, Plates XXVIII–LXVI.). Fasc. I., 200 francs; Fasc. II., 200 francs; Atlas of Plates, 100 francs. Délos. By Pierre Roussel. (Le Monde Hellénique: Archéologie-Histoire-Paysages. Fasc. I.) Pp. 45; thirty-six illustrations, two maps one. Paris : Société d'Éidition 'Les Belles Lettres,' 1925. 5 francs. [REVIEW] The Classical Review 40 (02):71-72.
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  11.  6
    G. B. Kerferd (1961). Sallustius' on the Gods Saloustios: Des Dieux Et du Monde. Texte Établi Et Traduit Par Gabriel Rochefort. (Collection des Universités de France.) Pp. I+61 (2–25 Double). Paris: Les Belles Lettres, 1960. Paper, 9 Fr. [REVIEW] The Classical Review 11 (03):213-214.
  12.  6
    P. B. R. Forbes (1952). Gabriël R. F. M. Nuchelmans: Studien über φιλóλογος, φιλολογία und φιλολογεîν iv. Pp. viii+96. Zwolle: Tjeenk Willink, 1950. Paper. [REVIEW] The Classical Review 2 (01):48-49.
  13. Abdulah Šarčević (2005). Povijest Filozofskog Mišljenja: Egzistencijalistička Filozofija I Pitanje o Istini: Plotin, Sören Kierkegaard, Karl Jaspers, Jean-Paul Sartre, Gabriel Marcel, Nicola Abbagnano, Friedrich Nietzsche. "Bemust".
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  14. S. J. Herrera Molina (2015). Gabriel García márquez y la ética en Cien años de soledad – I. Universitas Philosophica 32 (64):197.
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  15.  6
    Helen Tattam (2016). Atheism, Religion, and Philosophical “Availability” in Gabriel Marcel. International Journal for Philosophy of Religion 79 (1):19-30.
    The dramatic change in the focus and overall project of French philosophy since World War I has become increasingly apparent, with one of the resultant developments being, as Geroulanos has identified, the emergence of “an atheism that is not humanist.” This article discusses parallels between the philosophical methodology of Gabriel Marcel and this new form of atheism. In so doing, it explores connections between Marcel and French philosophy’s more recent “turn to religion,” and uses these to demonstrate how Marcel’s (...)
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  16.  7
    James Hill (forthcoming). Markus Gabriel Against the World. Sophia:1-11.
    According to Markus Gabriel, the world does not exist. This view—baptised metametaphysical nihilism—is exposited at length in his recent book Fields of Sense, which updates his earlier project of transcendental ontology. In this paper, I question whether meta-metaphysical nihilism is internally coherent, specifically whether the proposition ‘the world does not exist’ is expressible without performative contradiction on that view. Call this the inexpressibility objection. This is not an original objection—indeed it is anticipated in Gabriel’s book. However, I believe (...)
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  17. Gabriel Vacariu, (2014) Did Markus Gabriel (Bonn University) Plagiarize My Ideas?
    In this paper, I analyze the unbelievable similarities between my ideas from my works (2005, 2008, 2010, 2011, 2012) and Markus Gabriel’s ideas (Bonn University) from his book published in 2013 and his TED clip (2013). Nobody discovered the existence of EDWs during more than 2000 years, and suddenly two persons discover their existence in the same decade!!! I don't believe it is possible such thing... -/- See also YouTube clip http://youtu.be/WLpzaaSE8L8 In this clip, Gabriel Vacariu (Philosophy, Bucharest (...)
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  18.  66
    John M. Armstrong (2006). Review of Gabriel Richardson Lear, Happy Lives and the Highest Good: An Essay on Aristotle’s Nicomachean Ethics (Princeton University Press, 2004). [REVIEW] Ancient Philosophy 26 (1):206–209.
    I review Gabriel Richardson Lear's excellent essay on Aristotle’s conception of the human good. She solves some long-standing problems in the interpretation of Aristotle’s ethics by drawing on resources in his natural philosophy and Plato’s conception of love. Her interpretation is a compelling and, to my mind, largely true account of Aristotle’s view. In this review, I summarize the book's main argument and then explain two fundamental points on which I have concerns.
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  19.  3
    Eugène Ionesco & Gabriel Jacobs (1975). Ionesco and the Critics: Eugène Ionesco Interviewed by Gabriel Jacobs. Critical Inquiry 1 (3):641-667.
    GJ: We've talked a lot about critics who are hostile toward you. Do you ever feel the need to make a stand against those who are favourably inclined toward your plays but whose comments seem to you to be stupid? EI: Well, for better or worse, that's what I've always done: I wrote Notes and Counter-Notes, had discussions with Claude Bonnefoy, I've written articles; and in each case what I've said, in short, is that critics who gave me their approval, (...)
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  20. Gabriel Soler I. Villegas (2010). Los cuatro sermones de San Pedro el Venerable (I). Nova et Vetera: Temas de Vida Cristiana 34 (69):21-88.
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  21.  45
    Gabriel Vacariu, (Updated July 2016) Gabriel Vacariu The UNBELIEVABLE Similarities Between My Ideas (Philosophy, Physics, Cognitive Neuroscience 2005-2008) and Ideas of Other People (2011-2015).
    The UNBELIEVABLE similarities between my ideas (philosophy, philosophy of mind, cognitive neuroscience, quantum mechanics, and physics, mainly from 2005 to 2008) and the ideas of other people (from 2011 to 2015) (updated March 2016): Content: Introduction: The EDWs perspective in my article from 2005 and my book from 2008; Chapter 1 Philosophy (of mind): Did David Ludwig (2015, Philosophy, Vrije Universiteit Amsterdam, Netherlands) plagiarize MANY of my ideas?; Chapter 2 Philosophy: Did Markus Gabriel plagiarize (2013, Department of Philosophy, Bonn (...)
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  22. Stewart Shapiro (2008). Identity, Indiscernibility, and Ante Rem Structuralism: The Tale of I and –I. Philosophia Mathematica 16 (3):285-309.
    Some authors have claimed that ante rem structuralism has problems with structures that have indiscernible places. In response, I argue that there is no requirement that mathematical objects be individuated in a non-trivial way. Metaphysical principles and intuitions to the contrary do not stand up to ordinary mathematical practice, which presupposes an identity relation that, in a sense, cannot be defined. In complex analysis, the two square roots of –1 are indiscernible: anything true of one of them is true of (...)
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  23.  99
    Gabriel Vacariu & Mihai Vacariu (2008). The "I" as an Epistemological World. Annals of Philosophy, Bucharest University 1:47-64.
    The first part of this article contains certain elements of the epistemologically different worlds perspective that focus on the idea that the "I" or human subjectivity is an epistemological world which corresponds to the brain and body. The second part shows that Bechtel's notion of mechanism is, in fact, a more "technical" functionalism that tries to avoid the mind-brain problem. However, by avoiding the mind-brain problem, many cognitive issues remain unsolved. Thus, we consider that Bechtel's solution is only a surrogate-alternative (...)
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  24.  36
    Sebastián Kaufmann Salinas (2013). The metaphisics of the human existence of Gabriel Marcel. Veritas: Revista de Filosofia da PUCRS 28 (28):65-84.
    En este artículo sostengo que Gabriel Marcel desarrolla una metafísica de la existencia humana a partir de una fenomenología. Para mostrar esta hipótesis, parto del diagnóstico que hace el autor de la situación del hombre contemporáneo. Marcel afirma que el ser humano ha sido reducido a un mero haz de funciones no dando espacio para el misterio. A partir de ese diagnóstico, desarrollo el concepto de exigencia ontológica el cual nos permite, sostengo, pasar de una fenomenología a una metafísica, (...)
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  25.  11
    Danne W. Polk (1994). Gabriel Marcel's Kinship to Ecophilosophy. Environmental Ethics 16 (2):173-186.
    Gabriel Marcel spent most of his life developing a phenomenology of human intersubjectivity. While doing so he discovered the extent to which an authentic human community depends upon the relationship it has to nonhuman nature. By exploring Marcel’s critique of technology, as well as his religious phenomenology, I show the proximity to which Marcel’s philosophy approaches the currentegalitarian response of the radical ecology movement. Even though the bulk of Marcel’s work is concerned with human intersubjectivity, his writings advocate a (...)
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  26.  19
    Thomas Anderson (2006). Gabriel Marcel on Personal Immortality. American Catholic Philosophical Quarterly 80 (3):393-406.
    The question of personal immortality is a central one for Gabriel Marcel. Early in his life he took part in parapsychological experiments which convincedhim that one could, rarely and with great difficulty, communicate with the dead. In a philosophical vein he argued that each self has an eternal dimension which isof eternal worth. This dimension is particularly manifest in self-sacrifice, where I find it meaningful to give my life for another and when I unconditionally commitment myself in love to (...)
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  27.  8
    Alejandro A. Vallega (2008). Unbounded Histories: Hegel, Fanon, and Gabriel García Marquez. Idealistic Studies 38 (1/2):41-54.
    The following article discusses a certain concrete ethical-historical sensibility that opens, in part, in the work of Hegel and serves as an introduction to two figures of spirit beyond Hegel’s onto-theological thought: namely, Frantz Fanon and Gabriel García Márquez. The discussion seeks to introduce a “thinking sensibility,” i.e., an opening toward the articulate understanding of history in and through its singularities. This figures a space for a way of thinking arising in the concrete unfolding of spirits out of singularities (...)
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  28. Thomas C. Anderson, Gabriel Marcel on Personal Immortality.
    The question of personal immortality is a central one for Gabriel Marcel. Early in his life he took part in parapsychological experiments which convinced him that one could, rarely and with great difficulty, communicate with the dead. In a philosophical vein he argued that each self has an eternal dimension which is of eternal worth. This dimension is particularly manifest in self-sacrifice, where I find it meaningful to give my life for another and when I unconditionally commitment myself in (...)
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  29. Gabriel Srour (1988). The Notion of Independence in Categories of Algebraic Structures, Part I: Basic Properties. Annals of Pure and Applied Logic 38 (2):185-213.
    We define a formula φ in a first-order language L , to be an equation in a category of L -structures K if for any H in K , and set p = {φ;i ϵI, a i ϵ H} there is a finite set I 0 ⊂ I such that for any f : H → F in K , ▪. We say that an elementary first-order theory T which has the amalgamation property over substructures is equational if every quantifier-free (...)
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  30.  45
    Gabriel Vacariu, Unbelievable Similarities Between Georg Northoff's Ideas (Canada, 2011-2014) and Gabriel Vacariu's Ideas (2005-2008).
    Many ideas from Georg Nortoff’s works (published one paper in 2010, mainly his book in 2011, other papers in 2012, 2103, 2014, especially those related to Kant’s philosophy and the notion of the “observer”, the mind-brain problem, default mode network, the self, the mental states and their “correspondence” to the brain) are surprisingly very similar to my ideas published in my article from 2002, 2005 and my book from 2008. In two papers from 2002 (also my paper from 2005 and (...)
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  31.  6
    I. I. South (2008). Thomas C. Anderson, A Commentary on Gabriel Marcel's the Mystery of Being. Milwaukee, Wis.: Marquette University Press, 2006, 200 Pp.(Indexed). ISBN 978-0-87462-669-8, $25.00 (Pb). W. Morris Clarke, The Philosophical Approach to God: A New Tho-Mistic Perspective, New York: Fordham. [REVIEW] Journal of Value Inquiry 42:533-535.
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  32.  2
    Gabriel Fackre (1992). I Believe in the Resurrection of the Body. Interpretation 46 (1):42-52.
    In confessing the bold words, “I believe in the resurrection of the body,” we Christians affirm that the corruptibilities that everywhere loom so large will not have the last word. To the contrary, resurrection—both Christ's and ours—is the hope by which we live and the light by which we see.
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  33. Gabriel Vacariu (2016). (2016)Gabriel Vacariu - Illusions of Human Thinking: On the Concepts of Mind, Reality, and Universe in Psychology, Neuroscience and Physics. Springer Publishing Company.
    This book is a relative short version of my Epistemologically Different Worlds (EDWs) perspective (Chapter 1, the non-living entities (objects) that belong to EDWs; Chapter 2, the living beings (each living being is an EW); Chapter 3, the general view of the EDWs perspective) and its main applications to the main philosophical and scientific areas: Chapter 4, philosophy of mind (Descartes’ dualism, levels, reductionism and emergence, qualia, Kant and the “I”); Chapter 5, cognitive science (computationalism and dynamical systems, declarative-procedural, accessible-inaccessible, (...)
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  34. Richard Oxenberg, For Gabriel, on Holiness (a Passover Letter to My 7-Year-Old Son).
    I was inspired to write this letter by something my 7-year old said about the meaning of holiness. In it I reflect on this meaning, in language and terms a 7-year-old might understand and appreciate.
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  35. J. F. Thomson (1953). Bakradse K. S.. Über das Verhältnis von Logik und Dialektik. German translation of XVII 124. Über formale Logik und Dialektik, Diskussionsbeiträge , 29. Beiheft zur Sowjetwissenschaft, Verlag Kultur und Fortschritt, Berlin 1952, pp. 7–26.Tscherkessow W. I.. Über Logik und marxistische Dialektik. German translation of XVII 124. Über formale Logik und Dialektik, Diskussionsbeiträge , 29. Beiheft zur Sowjetwissenschaft, Verlag Kultur und Fortschritt, Berlin 1952, pp. 27–46.Strogowitsch M. S.. Über den Gegenstand der formalen Logik. German translation of XVII 124. Über formale Logik und Dialektik, Diskussionsbeiträge , 29. Beiheft zur Sowjetwissenschaft, Verlag Kultur und Fortschritt, Berlin 1952, pp. 47–59.Osmakow I. I.. Über die Logik des Denkens und die Wissenschaft der Logik. German translation of XVII 124. Über formale Logik und Dialektik, Diskussionsbeiträge , 29. Beiheft zur Sowjetwissenschaft, Verlag Kultur und Fortschritt, Berlin 1952, pp. 77–98.Tugarinow W. P. and Maistrow L. J.. [REVIEW] Journal of Symbolic Logic 18 (1):86-87.
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  36. Ferenc Beleznay (1999). The Complexity of the Collection of Countable Linear Orders of the Form I + I. Journal of Symbolic Logic 64 (4):1519-1526.
    First we prove that the set of countable linear orders of the form I + I form a complete analytic set. As a consequence of this we improve a result of Humke and Laczkovich, who showed in [HL] that the set of functions of the form f ⚬ f form a true analytic set in C[0, 1]. We show that these functions form a complete analytic set, solving a problem mentioned on p. 215 of [K1] and on p. 4 of (...)
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  37.  18
    Radu Chiriţă, I. O. V. Cătălin & Beatrice Ioan (2012). Andrada Pârvu, Gabriel Roman, Silvia Dumitraş, Rodica Gramma, Mariana Enache, Ștefana Maria Moisa. Journal for the Study of Religions and Ideologies 11 (31).
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  38. Gabriel Guijarro (1973). Kommunism I Problema Schastia, de MN Korneva. Teorema: International Journal of Philosophy 3 (1):169-173.
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  39.  4
    Paul Forman (1998). Molecular Beam Measurements of Nuclear Moments Before Magnetic Resonance. Part I: I. I. Rabi and Deflecting Magnets to 1938. [REVIEW] Annals of Science 55 (2):111-160.
    Investigation of the origin and function of three magnets from I. I. Rabi's laboratory at Columbia University leads to a closer inquiry into the early history of molecular beam evaluations of the angular momenta and magnetic moments of atomic nuclei than has been undertaken heretofore. The resulting insights into the background and the course of Rabi's research programme would probably not have occurred without the orientation enforced by these artifacts.
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  40.  11
    Peter A. Redpath (2006). Gabriel Marcel and the Recovery of Philosophy in Our Time. American Catholic Philosophical Quarterly 80 (3):343-353.
    In this paper, I take for granted that, today, something is radically wrong metaphysically with Western culture. I maintain that this problem arises, as Marcelsays, from the very depths of our being. This paper’s purpose is to consider some aspects of Marcel’s metaphysical teaching, especially about our need tostart philosophizing in the concrete, not the abstract, situation, to battle against the spirit of abstraction, and use these reflections for the practical purpose ofconsidering what sorts of steps we need to take (...)
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  41.  5
    Gabriel Chalmeta (1998). Giustizia aritmetica? I limiti del paradigma politico utilitarista. Acta Philosophica 7 (1):5-22.
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  42.  2
    Gabriel Marcel (1951). The Mystery of Being. Volume I. Reflection and Mystery. Journal of Philosophy 48 (24):762-762.
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  43.  6
    Ian W. Alexander & Gabriel Marcel (1952). The Mystery of Being. I. Reflection and Mystery. Philosophical Quarterly 2 (6):94.
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  44.  10
    Stephen Halliwell (1984). Ancient Interpretations of Ὀνομαστì Κωμωδєȋν in Aristophanes. Classical Quarterly 34 (01):83-.
    Interest in νομαστìκωμδєȋν began early. Even before the compilation of prosopo-graphical κωμδούμєνο in the second century B.C., Hellenistic study of Aristophanes had devoted attention to the interpretation of personal satire. The surviving scholia contain references to Alexandrian scholars such as Euphronius, Eratosthenes and Callistratus which show that in their commentaries and monographs these men had dealt with issues of νομαστì κωμδєȋν Much material from Hellenistic work on Old Comedy was transmitted by later scholars, particularly by Didymus and Symmachus in their (...)
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  45.  7
    Gabriel Herman (1993). Tribal and Civic Codes of Behaviour in Lysias I. Classical Quarterly 43 (02):406-.
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  46.  2
    Gabriel Marcel (1960). De L'Existence a I'Etre — Introduction. Philosophy Today 4 (4):282-282.
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  47.  1
    Gabriel Biel (1994). 12. Sentenzenkommentar, Buch I, Distinktion 2, Quaestio 8. In Hans-Ulrich Wöhler (ed.), Texte Zum Universalienstreit, Band 2, Hoch- Und Spätmittelalterliche Scholastik: Lateinische Texte des 13.-15. Jahrhunderts. De Gruyter 224-260.
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  48.  1
    Gabriel Pérez (1979). Humanismo y religión en los sabiso de Israel (I). Salmanticensis 26 (3):349.
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  49.  2
    Gabriel Nuchelmans (1983). Paul of Venice: Logica Magna, Part I Fascicule 7. Translated with Notes. Philosophical Books 24 (1):15-17.
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  50. I. E. Binbas (2006). An Ottoman Tragedy: History and Historiography at Play * by Gabriel Piterberg . 271 Pp. Price Hb 39.95. Isbn 0-520-23836-2. [REVIEW] Journal of Islamic Studies 17 (1):100-102.
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