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

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  1. I. I. Gabriel (1997). Basic Schools in Jurisprudence: An African Perspective. Mono Expressions.score: 300.0
     
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  2. Brook H. Rutledge, Cynthia L. Barkley & Kara I. Gabriel (2012). Attitudes on Animal Research Predict Acceptance of Genetic Modification Technologies by University Undergraduates. Society and Animals 20 (4):381-400.score: 240.0
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  3. 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.score: 240.0
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  4. Antonio Di Domenico, Andreas Gabriel, Beatrix C. Hiesmayr, Florian Hipp, Marcus Huber, Gerd Krizek, Karoline Mühlbacher, Sasa Radic, Christoph Spengler & Lukas Theussl (2012). Heisenberg's Uncertainty Relation and Bell Inequalities in High Energy Physics. Foundations of Physics 42 (6):778-802.score: 180.0
    An effective formalism is developed to handle decaying two-state systems. Herewith, observables of such systems can be described by a single operator in the Heisenberg picture. This allows for using the usual framework in quantum information theory and, hence, to enlighten the quantum features of such systems compared to non-decaying systems. We apply it to systems in high energy physics, i.e. to oscillating meson–antimeson systems. In particular, we discuss the entropic Heisenberg uncertainty relation for observables measured at different times at (...)
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  5. Gottfried gabriel (2000). Kontinentales Erbe Und Analytische Methode. Nelson Goodman Und Die Tradition. Erkenntnis 52 (2):185-198.score: 120.0
    Goodman's most important contribution to philosophy seems to be his analysis of the relation between facts of science and fictions of art. His view can be seen as a kind of complementary pluralism. That is to say, science and art are two complementary forms of achieving cognition. This position overcame the positivistic view (of his teacher Carnap) according to which the value of art is restricted to the non-cognitive function of expressing emotions. In this paper I compare some of Goodman's (...)
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  6. Silvia Cristina Gabriel (2011). Razón práctica y violencia en Paul Ricoeur. Diánoia 56 (66):59-79.score: 120.0
    Dada la polaridad entre las teorías "legitimistas" (Weber) e "ilegitimistas" (Arendt) respecto de la violencia en la arena política, en este artículo se explora el aporte de Paul Ricoeur en torno al tema. Puesto que para este autor lo político es la realización de la intención ética, primero se abordará la dimensión ética y moral de la violencia. Después se ingresará en el dominio propiamente político donde Ricoeur defiende una dialéctica "asimétrica" entre los argumentos "ilegitimistas" y "legitimistas" en la cual (...)
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  7. 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.score: 78.0
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  8. 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.score: 72.0
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  9. 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.score: 72.0
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  10. 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.score: 72.0
  11. 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.score: 72.0
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  12. 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".score: 72.0
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  13. Gabriel Vacariu, Did Markus Gabriel (Bonn University) Plagiarize My Ideas?score: 48.0
    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). -/- See also YouTube clip http://youtu.be/WLpzaaSE8L8 In this clip, Gabriel Vacariu (Philosophy, Bucharest University) analyzes the UNBELIEVABLE similarities between the ideas from his works (2005, 2008, 2010, 2011, 2012) and Markus Gabriel's ideas (Bonn University) from his book published in 2013 and (...)
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  14. 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.score: 48.0
    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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  15. 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.score: 48.0
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  16. Stewart Shapiro (2008). Identity, Indiscernibility, and Ante Rem Structuralism: The Tale of I and –I. Philosophia Mathematica 16 (3):285-309.score: 42.0
    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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  17. Sebastián Kaufmann Salinas (2013). The metaphisics of the human existence of Gabriel Marcel. Veritas 28 (28):65-84.score: 42.0
    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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  18. Thomas Anderson (2006). Gabriel Marcel on Personal Immortality. American Catholic Philosophical Quarterly 80 (3):393-406.score: 42.0
    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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  19. Gabriel Vacariu & Mihai Vacariu (2008). The "I" as an Epistemological World. Annals of Philosophy, Bucharest University 1:47-64.score: 42.0
    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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  20. Alejandro A. Vallega (2008). Unbounded Histories: Hegel, Fanon, and Gabriel García Marquez. Idealistic Studies 38 (1/2):41-54.score: 42.0
    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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  21. Danne W. Polk (1994). Gabriel Marcel's Kinship to Ecophilosophy. Environmental Ethics 16 (2):173-186.score: 42.0
    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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  22. Gabriel Vacariu (2014). More Troubles with Cognitive Neuroscience. Einstein's Theory of Relativity and the Hyperverse. University of Bucharest Publishing Company.score: 30.0
    In Part I, Chapter 1, I introduce the EDWs perspective (from my book published in 2012)2. In Part II, I investigate more troubles with cognitive neuroscience. (For other troubles of this “science”, see Vacariu 2012, Vacariu and Vacariu 2013) In Chapter 2, I analyze in detail a particular aspect of human visual perception: spatial cognition. In order to be able to offer more arguments on the idea that cognitive neuroscience is a pseudoscience, I need to investigate spatial cognition, an essential (...)
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  23. Andreas Vrahimis (2013). "Was There a Sun Before Men Existed?": A. J. Ayer and French Philosophy in the Fifties. Journal for the History of Analytical Philosophy 1 (9).score: 30.0
    In contrast to many of his contemporaries, A. J. Ayer was an analytic philosopher who had sustained throughout his career some interest in developments in the work of his ‘continental’ peers. Ayer, who spoke French, held friendships with some important Parisian intellectuals, such as Camus, Bataille, Wahl and Merleau-Ponty. This paper examines the circumstances of a meeting between Ayer, Merleau-Ponty, Wahl, Ambrosino and Bataille, which took place in 1951 at some Parisian bar. The question under discussion during this meeting was (...)
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  24. Sophie Roux, An Empire Divided: French Natural Philosophy (1670-1690).score: 30.0
    During the seventeenth century there were different ways of opposing the new mechanical philosophy and the old Aristotelian philosophy. Remarkably enough, one of this way succeeded in becoming stable beyond the moment of its formulation, one according to which Descartes would be the benchmark by which the works of other natural philosophers of the seventeenth century fall either on the side of the old or the new. I consequently examine the French debate where this representation emerges, a debate that took (...)
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  25. Gabriel Fackre (1992). I Believe in the Resurrection of the Body. Interpretation 46 (1):42-52.score: 30.0
    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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  26. Gabriel Amengual I. Coll (2012). Persona y dignidad humana. En torno a un debate en bioética. Cuadernos Salmantinos de Filosofía 39:369-386.score: 30.0
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  27. Gabriel Soler I. Villegas (2011). Los cuatro sermones de San Pedro el Venerable (II). Nova Et Vetera: Temas de Vida Cristiana 35 (71):47-76.score: 30.0
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  28. Gabriel Amengual I. Coll (2005). Los derroteros de lo humano. In Angel Alvarez Gómez (ed.), Paideia. Universidade de Santiago de Compostela, Servizo de Publicacións E Intercambio Científico.score: 30.0
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  29. 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.score: 30.0
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  30. Gabriel Vacariu & Mihai Vacariu (2010). Mind, Life, and Matter in the Hyperverse. University of Bucharest Publishing Company.score: 24.0
    This book is about the epistemologically different worlds (hyperverse) in relationship with the "I", the mind-body problem (Frith, Llinas), Bechtel's mechanisms, Clark's extended mind, Bickle's molecular and cellular cognition, Kauffman's life, quantum mechanics, gravity, hyperspace vs. hyperverse -/- .
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  31. Delia Graff Fara (2003). Desires, Scope, and Tense. Philosophical Perspectives 17 (1):141-163.score: 24.0
    According to James McCawley (1981) and Richard Larson and Gabriel Segal (1995), the following sentence is three-ways ambiguous: -/- Harry wants to be the mayor of Kenai. -/- According to them also, the three-way ambiguity cannot be accommodated on the Russellian view that definite descriptions are quantified noun phrases. In order to capture the three-way ambiguity of the sentence, these authors propose that definite descriptions must be ambiguous: sometimes they are predicate expressions; sometimes they are Russellian quantified noun phrases. (...)
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  32. Daniel Z. Korman (2006). What Externalists Should Say About Dry Earth. Journal of Philosophy 103 (10):503-520.score: 24.0
    Dry earth seems to its inhabitants (our intrinsic duplicates) just as earth seems to us, that is, it seems to them as though there are rivers and lakes and a clear, odorless liquid flowing from their faucets. But, in fact, this is an illusion; there is no such liquid anywhere on the planet. I address two objections to externalism concerning the nature of the concept that is expressed by the word 'water' in the mouths of the inhabitants of dry earth. (...)
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  33. Markus Pantsar (2009). Truth, Proof and Gödelian Arguments: A Defence of Tarskian Truth in Mathematics. Dissertation, University of Helsinkiscore: 24.0
    One of the most fundamental questions in the philosophy of mathematics concerns the relation between truth and formal proof. The position according to which the two concepts are the same is called deflationism, and the opposing viewpoint substantialism. In an important result of mathematical logic, Kurt Gödel proved in his first incompleteness theorem that all consistent formal systems containing arithmetic include sentences that can neither be proved nor disproved within that system. However, such undecidable Gödel sentences can be established to (...)
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  34. Delia Graff Fara (2003). Desires, Scope, and Tense. Philosophical Perspectives 17 (1):141-164.score: 24.0
    I want to discuss a certain argument for the claim that definite descriptions are ambiguous between a Russellian quantificational interpretation and a predicational interpretation.1 The argument is found in James McCawley’s (1981) book Everything Linguists Have Always Wanted to Know about Logic (but were ashamed to ask). The argument has also been resuscitated by Richard Larson and Gabriel Segal in their more recent (1995) book Knowledge of Meaning.2 If successful, the argument would not only show that descriptions have both (...)
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  35. Jerrold Levinson (2009). The Aesthetic Appreciation of Music. British Journal of Aesthetics 49 (4):415-425.score: 24.0
    This essay offers a sketch of what aesthetic appreciation of music fundamentally consists in, underlining both why such engagement counts as aesthetic and why such engagement counts as appreciation, and emphasizing the role of perception of gesture in the grasp of musical expressiveness. The analysis is illustrated by a piece of chamber music of Gabriel Fauré. In the last section of the essay I address some remarks of Roger Scruton on the connection between music and dance, ones whose relevance (...)
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  36. Alexander Schnell (2012). Speculative Foundations of Phenomenology. Continental Philosophy Review 45 (3):461-479.score: 24.0
    This essay tries to account for a certain “speculative turn” in contemporary philosophy (Q. Meillassoux, G. Harman, M. Gabriel, etc.) from a phenomenological point of view . A first objective of it will consist in exposing the link between, on the one hand, the methodological sense of Husserl’s concrete phenomenological analyses (concerning, for example, time and intersubjective structure of transcendental subjectivity,) and on the other hand, the consequences that follow from the grounding of phenomenology as first philosophy. This will (...)
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  37. Dan López de Sa (2007). The Chief Supreme Court Justice: A Metaphysical Puzzle? (El Presidente Del Tribunal Supremo: ¿Un Problema Metafísico?). Crítica 39 (115):61 - 68.score: 24.0
    What are things like the Supreme Court? Gabriel Uzquiano hasdefended that they are groups, entities which are somehow composed ofmembers (at certain times) but which, unlike sets (or pluralities), allow for fluctuation in membership. The main alternative holds that 'the Supreme Court' refers (at any time) to the set (or plurality) of their members (at the time). Uzquiano motivates his view by posing a metaphysical puzzle for this reductive alternative. I argue that a parallel reasoning would also find a (...)
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  38. Thomas C. Anderson (2000). The Body and Communities in Cyberspace: A Mmarcellian Analysis. [REVIEW] Ethics and Information Technology 2 (3):153-158.score: 24.0
    Many who speak glowingly about the possibilities for human relations in cyberspace, or virtual communities, laud them precisely because such communities are to a great extent free of the real spatial-temporal restrictions rooted in the limitations of our bodies. In this paper I investigate the importance of the body in establishing and maintaining human relations by considering the thought of the twentieth century French philosopher Gabriel Marcel. Because Marcel emphasized the central importance of the body in one's personal self-identity (...)
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  39. Charles B. Cross (2004). More on the Paradox of the Knower Without Epistemic Closure. Mind 113 (449):109-114.score: 24.0
    In “The Paradox of the Knower without Epistemic Closure”, MIND 110:319-33, 2001, I develop a version of the Knower Paradox which does not assume epistemic closure, and I use it to argue that the original Knower Paradox does not support an argument against epistemic closure. In “The Paradox of the Knower without Epistemic Closure?”, MIND 113:95-107, 2004, Gabriel Uzquiano, using his own result, argues that my rebuttal to the anti-closure argument is not successful. I respond here by arguing that (...)
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  40. J. Thadeus Meeks, Justin B. Knight, Gene A. Brewer, Gabriel I. Cook & Richard L. Marsh (2014). Investigating the Subjective Reports of Rejection Processes in the Word Frequency Mirror Effect. Consciousness and Cognition 24:57-69.score: 24.0
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  41. Brendan Sweetman (2006). Marcel on God and Religious Experience, and the Critique of Alston and Hick. American Catholic Philosophical Quarterly 80 (3):407-420.score: 24.0
    This article examines Gabriel Marcel’s unique approach to the existence of God, and its implications for traditional philosophy of religion. After some preliminary remarks about the realm of “problems” (which would include the “rational”), and about the question of whether Marcel thinks God’s existence admits of a rational argument, Part I explains his account of how the individual subject can arrive at an affirmation of God through experiences of fidelity and promise-making. Part II proposes a way in which Marcel’s (...)
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  42. Michael Schillmeier (2009). The Social, Cosmopolitanism and Beyond. History of the Human Sciences 22 (2):87-109.score: 24.0
    First, this article will outline the metaphysics of `the social' that implicitly and explicitly connects the work of classical and contemporary cosmopolitan sociologists as different as Durkheim, Weber, Beck and Luhmann. In a second step, I will show that the cosmopolitan outlook of classical sociology is driven by exclusive differences. In understanding human affairs, both classical sociology and contemporary cosmopolitan sociology reflect a very modernist outlook of epistemological, conceptual, methodological and disciplinary rigour that separates the cultural sphere from the natural (...)
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  43. James M. McLachlan (2000). The Mystery of Evil and Freedom. Philosophy and Theology 12 (2):377-396.score: 24.0
    In 1971 the French publishing house Aubier-Montaigne published Gabriel Marcel’s previously unpublished 1909 study “The Metaphysical Ideas of Coleridge and their Connection with the Philosophy of Schelling” under the title, Coleridge et Schelling. Marcel’s interest in Schelling is a neglected but very important part of Marcel’s philosophical development. There are several striking similarities between Marcel and Schelling, but I will confine the major thrust of this paper to one issue: the unique way that Marcel and Schelling deal with the (...)
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  44. James L. Marsh (1975). Freedom, Receptivity, and God. International Journal for Philosophy of Religion 6 (4):219 - 233.score: 24.0
    The practical question about God's relation to human freedom isthe issue between Nietzsche and Sartre, on the one hand, and Marcel,on the other. God is compatible with human freedom, for Marcel,because He is conceived as an absolute “Thou,” not an objectivecause, and because human freedom is essentially disposability, openand receptive to the other. God is relevant to human freedom becauseHe is more intimate to me than I am to myself, because He can re-veal to me possibilities about myself and the (...)
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  45. Theresa Weynand Tobin (2010). Toward an Epistemology of Mysticism. International Philosophical Quarterly 50 (2):221-241.score: 24.0
    While some philosophers suggest that mystical experience may provide evidence for belief in God, skeptics doubt that there is adequate warrant for even accepting the claim of a mystical experience as evidence for anything, except perhaps for some kind of mental instability. Drawing from the work of Gabriel Marcel, I argue that the pervasive philosophical skepticism about the evidential status of mystical experiences is misguided because it rests on too narrow a view about ways of knowing and about what (...)
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  46. Arne De Boever (2012). Scenes of Aesthetic Education: Rancière, Oedipus, and Notre Musique. Journal of Aesthetic Education 46 (3):69-82.score: 24.0
    In an interview titled “The Janus-Face of Politicized Art,” Gabriel Rockhill notes that Jacques Rancière’s methodology “[calls] into question the symptomatology that attempts to unveil the truth hidden behind the obscure surface of appearances.”1 But how does Rancière himself avoid “this logic of the hidden and the apparent”? How does Rancière himself describe his own methodology? Rancière’s answer to Rockhill provides some more information: I always try to think in terms of horizontal distributions, combinations between systems of possibilities, not (...)
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  47. Gabriel Herman (1993). Tribal and Civic Codes of Behaviour in Lysias I. Classical Quarterly 43 (02):406-.score: 24.0
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  48. Hong Woo Kim (2001). Phenomenology of the Body and its Implications for Humanistic Ethics and Politics. Human Studies 24 (1-2):69-85.score: 24.0
    This paper explores the question of embodiment/disembodiment discussed by Hwa Yol Jung mainly in his recent work, Rethinking Political Theory (1993a) in tandem with an examination of some recent developments in Korean scholarship on the same subject. To sum up, the following three points are emphasized. First, this living body does not exist except in specific modalities. In this sense, Gabriel Marcel''s paradigmatic affirmation that I am my body requires an elaboration of the specific modalities of the living body (...)
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  49. Josef Moshe (2013). The Night in Which All Dinosaurs Wear Nightcaps: A Supplement to Zizek's Critique of Meillassoux. International Journal of Žižek Studies 7.score: 24.0
    This essay develops Slavoj Žižek’s critique of Quentin Meillassoux’s speculative materialism. The first part consists of a discussion of Meillassoux’s ‘principle of factiality’ (which states that only contingency is necessary) and Ray Brassier’s problematization of this principle’s self-referentiality. The second part takes up Žižek’s critique of Meillassoux, which solves the problem of self-reference by dialecticizing the principle of factiality, ending up with the thesis of the contingency of necessity. The third part is an elaboration of Žižek’s critique in which the (...)
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