Search results for 'Jürgen Enders' (try it on Scholar)

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  1. Martin Luther & Ernst Ludwig Enders (1884). Dr. Martin Luther's Briefwechsel, Bearb. Von E.L. Enders.
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  2.  16
    Jürgen Enders (2009). Richard Whitley, Jochen Gläser , The Changing Governance of the Sciences. The Advent of Research Evaluation Systems. Sociology of the Sciences Yearbook. [REVIEW] Minerva 47 (4):465-468.
    Richard Whitley, Jochen Gläser, The Changing Governance of the Sciences. The Advent of Research Evaluation Systems. Sociology of the Sciences Yearbook Content Type Journal Article Pages 465-468 DOI 10.1007/s11024-009-9132-4 Authors Jürgen Enders, University of Twente Enschede The Netherlands Journal Minerva Online ISSN 1573-1871 Print ISSN 0026-4695 Journal Volume Volume 47 Journal Issue Volume 47, Number 4.
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  3.  7
    Arend Zomer, Ben Jongbloed & Jürgen Enders (2010). Do Spin-Offs Make the Academics' Heads Spin? Minerva 48 (3):331-353.
    As public research organisations are increasingly driven by their national and regional governments to engage in knowledge transfer, they have started to support the creation of companies. These research based spin-off companies (RBSOs) often keep contacts with the research institutes they originate from. In this paper we present the results of a study of four research institutes within two universities and two non-university public research organisations (PROs) in the Netherlands. We show that research organisations have distinct motivations to support the (...)
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  4.  23
    H. W. Enders (1994). Epistemische Notationen. Grazer Philosophische Studien 48:123-164.
    Epistemische Notationen ist als Bezeichnung einer Schreibweise wie viele andere in der Philosophie gebräuchlichen Darstellungsmöglichkeiten eine Ausdrucks- und Redeeinführung. Dieselbe steht für eine sprachstufen- und typentheoretische Beschreibungsaltemative, die sowohl mit natürlicher Sprache als auch mit logisch-mathematischen Kalkülen verträglich ist. Vier Merkmale haben besonderes Gewicht: 1. E-Notationen (= Epistemische Notationen) sind wirklichkeitsrepräsentativ; 2. mengentheoretisch; 3. typentheoretisch; 4. sprachstufentheoretisch. Die durch Kombination dieser Charakteristika entstehende „Abstraktionszange" erlaubt es, normalsprachlich nicht faßbare „Interpretationskonstrukte" zu ,,lokalisieren". Die Entstehungsgeschichte der ,,Epistemischen Notationen" ist daher eng mit (...)
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  5.  21
    Peter Enders & Ahornallee Senzig (2011). Bose-Einstein Versus Maxwell-Boltzmann Distributions. Apeiron 18 (1):15.
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  6.  17
    Peter Enders (2011). Physical, Metaphysical and Logical Thoughts About the Wave Equation and the Symmetry of Space-Time. Apeiron 18 (2):203.
  7.  16
    Markus Enders (2010). Swinburne's Reconstruction of Leibniz's Cosmological Argument. Analecta Hermeneutica 2 (2).
    In Western thinking, the tradition of the argument for the existence of God beganwith Plato and Aristotle. It was carried forward in medieval scholasticism,eminently in Aquinas‟s so-called quinque viae, and reached its peak in modernphilosophy. To date approximately 1850 different proofs for the existence of Godare known. The most frequently represented and well-known types of proofs arethe ontological, cosmological, teleological and the moral or deontological type,referring respectively to the arguments of Anselm, Aquinas , and Kant. In this paper I will (...)
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  8. Markus Enders (1999). Abelard's' Intentionalist'ethics. Philosophisches Jahrbuch 106 (1):135-158.
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  9.  15
    Peter Enders (2009). Are There Physical Systems Obeying the Maxwell-Boltzmann Statistics? Apeiron 16 (4):555.
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  10.  11
    Peter Enders (2009). Towards the Unity of Classical Physics. Apeiron 16 (1):22.
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  11.  1
    Jody Enders (1990). The Judgment of the King of Navarre.Guillaume de Machaut Barton PalmerLes poésiesGillebert de Berneville Karen FrescoLa Complainte de l'Amant Trespassé de Dueil; L'inventaire des Biens Demourez du Decés de l'Amant Trespassé de dueilPierre de Hauteville Rose M. Bidler. Speculum 65 (2):414-416.
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  12.  3
    H. W. Enders (1994). Epistemische Notationen. Grazer Philosophische Studien 48:123-164.
    Epistemische Notationen ist als Bezeichnung einer Schreibweise wie viele andere in der Philosophie gebräuchlichen Darstellungsmöglichkeiten eine Ausdrucks- und Redeeinführung. Dieselbe steht für eine sprachstufen- und typentheoretische Beschreibungsaltemative, die sowohl mit natürlicher Sprache als auch mit logisch-mathematischen Kalkülen verträglich ist. Vier Merkmale haben besonderes Gewicht: 1. E-Notationen (= Epistemische Notationen) sind wirklichkeitsrepräsentativ; 2. mengentheoretisch; 3. typentheoretisch; 4. sprachstufentheoretisch. Die durch Kombination dieser Charakteristika entstehende „Abstraktionszange" erlaubt es, normalsprachlich nicht faßbare „Interpretationskonstrukte" zu ,,lokalisieren". Die Entstehungsgeschichte der ,,Epistemischen Notationen" ist daher eng mit (...)
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  13. Markus Enders (2003). La historia del concepto de trascendencia en el pensamiento filosófico de la edad contemporánea a partir de Kant. Salmanticensis 50 (1):75-105.
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  14.  1
    Markus Enders (1998). Allgegenwart und Unendlichkeit Gottes in der lateinischen Patristik sowie im philosophischen und theologischen Denken des frühen Mittelalters. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 3 (1):43-68.
    This essay intends to contribute to the history of the ideas of omnipresence and infinity as two related attributes of God in the theology of the Latin Church Fathers and in the philosophical and theological thinking of the early Middle Ages. The classical Christian doctrine of the infinite presence of God was developed within the early Latin context by Hilarius of Poitiers and foremost by Augustine, who set forth the unique omnipresence of God through the formula that God is «wholly (...)
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  15.  1
    Markus Enders (1999). Berichte und diskussionen. Philosophisches Jahrbuch 106 (1-4):135.
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  16.  1
    Victoria L. Enders (1992). Nationalism and Feminism: The Seccion Femenina of the Falange. History of European Ideas 15 (4-6):673-680.
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  17.  1
    Jody Enders (2004). Theater Makes History: Ritual Murder by Proxy in the Mistere de la Sainte Hostie. Speculum 79 (4):991-1016.
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  18.  1
    Peter Enders (2011). Conservation of State Versus Change of State. Apeiron: Studies in Infinite Nature 18 (1).
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  19. Radulphus Brito, Heinz W. Enders & Jan Pinborg (1981). Quaestiones super Priscianum minorem. Tijdschrift Voor Filosofie 43 (4):753-753.
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  20. M. Enders (1996). Abgeschiedenheit des Geistes-höchste" Tugend" des Menschen und fundamentale Seinsweise Gottes. Theologie Und Philosophie 71:63-87.
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  21. Jody Enders (2003). Alan E. Knight, Ed., Les Mystères de la Procession de Lille, 1: Le Pentateuque. Geneva: Droz, 2001. Paper. Pp. 630. [REVIEW] Speculum 78 (2):545-547.
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  22. Jody Enders (2006). Death by Dance. Mediaevalia 27 (1):135-153.
     
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  23.  10
    Markus Enders & Jan Szaif (eds.) (2006). Die Geschichte des Philosophischen Begriffs der Wahrheit. De Gruyter.
    This reference work offers a representative and reliable survey of classical, medieval, and modern history in regards to the philosophical term, truth .
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  24. Markus Enders (1998). Das Transzendenz-Verständnis Martin Heideggers im philosophiegeschichtlichen Kontext. Theologie Und Philosophie 73:383-405.
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  25. Markus Enders (ed.) (2015). Immanenz & Einheit: Festschrift Zum 70. Geburtstag von Rolf Kühn. Brill.
    Based on the philosophy of Michel Henry, the contributions of the anthology “Immanenz und Einheit” give different phenomenological and metaphysical foundations of the relation between immanence and unity, examine its perspectives for philosophy of religion and analyse its ethical consequences. Ausgehend vom Werk Michel Henrys geben die in der Festschrift „Immanenz und Einheit“ gesammelten Beiträge phänomenologische und metaphysische Grundlegegungen für das Verhältnis zwischen Immanenz und Einheit und untersuchen die religionsphilosophischen Perspektiven und ethischen Konsequenzen, die sich aus diesem Verhältnis ergeben.
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  26. Markus Enders (2001). La compréhension mystique de l'amour humain chez Jean Tauler. Revue des Sciences Religieuses 75 (4):429-443.
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  27. Jody Enders (2003). Les Mystères de la Procession de Lille, 1: Le PentateuqueAlan E. Knight. Speculum 78 (2):545-547.
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  28. John F. Enders (1960). Mirage of Health by René Dubos. Perspectives in Biology and Medicine 3 (3):435-436.
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  29. M. Enders (1997). Metaphysical Thinking on the Idea Of'ordo'in the Late Classical Period and Early Middle-Ages: Augustine, Boethius and Anselm of Canterbury. Philosophisches Jahrbuch 104 (2).
     
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  30. Jody Enders (1999). Of Protestantism, Peformativity, and the Threat of Theater. Mediaevalia 22 (s2):55.
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  31. Markus Enders (2010). Postmoderne, Christentum Und Neue Religiosität: Studien Zum Verhältnis Zwischen Postmodernem, Christlichem Und Neureligiösem Denken. Dr. Kovač.
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  32. Peter Enders (2010). Precursors of Force Fields in Newton's' Principia'. Apeiron: Studies in Infinite Nature 17 (1).
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  33. Markus Enders (1999). Platons 'Theologie': Der Gott, die Gotter und das Gute. Perspektiven-der-Philosophie 25:131-85.
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  34. Markus Enders (2005). Rasgos fundamentales de la mística cristiana en la Edad Media. Salmanticensis 52 (2):343-357.
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  35. Markus Enders (2004). Sapientia Dei Und Scientia Mundi. Revista Portuguesa de Filosofia 60 (3):555-565.
    Bernard of Clairvaux's understanding of secientia mundi is founded in the Bible and obviously is pejorative. It is a knowledge that leads to vanity. This is why it is the knowledge of the morally bad. In his theology, inspired by Paul, Bernard opposes to this negatively qualified wisdom of the world the wisdom of God that is identical with Christ (sapientia Dei). This wisdom is characterized by saintliness and peacefulness. The God-given effects of this essentially divine wisdom can also be (...)
     
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  36. Heinz W. Enders (1992). Saarnios epistemische Notation,«Lambertinis Kalkül» und das Interpretationsproblem. Wissenschaft Und Weisheit 55 (2-3):162-199.
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  37. Walter Enders & Todd Sandler (2011). The Political Economy of Terrorism. Cambridge University Press.
    The Political Economy of Terrorism presents a widely accessible political economy approach to the study of terrorism. It applies economic methodology – theoretical and empirical – combined with political analysis and realities to the study of domestic and transnational terrorism. In so doing, the book provides both a qualitative and quantitative investigation of terrorism in a balanced up-to-date presentation that informs students, policy makers, researchers and the general reader of the current state of knowledge. Included are historical aspects, a discussion (...)
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  38. Markus Enders (ed.) (2011). Tamphilo: Sternstunden Aus 10 Jahre Philosophischer Erwachsenenbildung. Centaurus.
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  39. M. Enders (1996). Une interprétation du Traité Eckhartien du détachement. Revue des Sciences Religieuses 70 (1):7-17.
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  40. Markus Enders (1996). Une nouvelle interprétation du Traité eckhartien du détachement. Le détachement de l'esprit, la plus grande vertu de l'homme et la manière fondamentale d'être à Dieu. Revue des Sciences Religieuses 70 (1):7-17.
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  41.  5
    Markus Enders (1998). Wahrheit Und Notwendigkeit: Die Theorie der Wahrheit Bei Anselm von Canterbury Im Gesamtzusammenhang Seines Denkens Und Unter Besonderer Berücksichtigung Seiner Antiken Quellen. Brill.
    A detailed philosophical reconstruction of the theory of truth presented by Anselm von Canterbury in the context of his whole thinking and with a special consideration of his antique sources in Aristotle, Cicero, Augustine and Boethius.
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  42. Voges Juergen, Müller Ulf, Bogerts Bernhard & Heinze Hans-Joachim (2014). Deep Brain Stimulation for the Treatment of Addiction. Frontiers in Human Neuroscience 8.
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  43. Na Jin Seo, Marcella Lyn Kosmopoulos, Leah R. Enders & Pilwon Hur (2014). Effect of Remote Sensory Noise on Hand Function Post Stroke. Frontiers in Human Neuroscience 8.
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  44. Felmon John Davis (1986). Juergen Habermas and the Thesis of Unavoidability. Dissertation, Princeton University
    A "practical discourse" is a collective deliberation organized in such a way as to guarantee optimally unrestrained exchange of arguments; the result should be a decision, e.g. acceptance of a collectively binding norm of action, expressing a rational consensus. Juergen Habermas argues that the choice of entering a "practical discourse" in order to resolve conflict is not arbitrary but is rather "rationally motivated"; speakers of any language whatsoever "unavoidably" share certain normatively binding presuppositions, amongst which is that they expect of (...)
     
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  45. Mike Roth (1981). With Marx Against Marx? Histomat1 and Histomat2 An Alternative to Juergen Habermas' Theses Towards the Reconstruction of Historical Materialism. [REVIEW] Thesis Eleven 3 (1):135-147.
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  46.  25
    Seyla Benhabib (1997). The Embattled Public Sphere: Hannah Arendt, Juergen Habermas and Beyond. Theoria 44 (90):1-24.
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  47.  11
    Mirosław Zabierowski (2010). The Explanation of Enders' Doubts About an Analysis of Newton's Dynamics. Apeiron 17:173-182.
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  48. Richard Rorty (2000). Responses to Juergen Habermas. In Robert Brandom (ed.), Rorty and His Critics. Blackwell Publishers
     
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  49.  6
    Jane Tolmie (2006). Jody Enders, Death by Drama and Other Medieval Urban Legends. Chicago and London: University of Chicago Press, 2002, Pp. Xxx, 324; 9 Black-and-White Figures. $35. [REVIEW] Speculum 81 (1):182-184.
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  50.  3
    Theresa Coletti (2001). Jody Enders, The Medieval Theater of Cruelty: Rhetoric, Memory, Violence. Ithaca, NY, and London: Cornell University Press, 1999. Pp. Xx, 268; Black-and-White Frontispiece and Black-and-White Illustrations. $45. [REVIEW] Speculum 76 (2):444-446.
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