Search results for 'Jose Van Velzen' (try it on Scholar)

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  1. Samenvatting van (forthcoming). De Stem van de St (r) aat. Res Publica.
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  2. Mathilde van Dijk (2004). Gérard Zerbolt de Zutphen, Manuel de la Réforme Intérieure: “Tractatus Devotus de Reformacione Virium Anime,” Ed. And Trans. Sr. Francis Joseph Legrand. Introduction by José van Aelst. Turnhout: Brepols, 2001. Paper. Pp. 358 Plus Color Illustrations; Black-and-White Figures. €;45. [REVIEW] Speculum 79 (2):585-586.
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  3. H. Biggs (1996). Jose Van Dyck, Manufacturing Babies and Public Consent: Debating the New Reproductive Technologies. Feminist Legal Studies 4:245-249.
     
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  4. David Serlin (2006). José van Dijck.The Transparent Body: A Cultural Analysis of Medical Imaging. Xii + 193 Pp., Illus., Bibl., Index. Seattle: University of Washington Press, 2005. $24.95. [REVIEW] Isis 97 (4):804-804.
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  5. Patrick Jagoda (2015). Van Dijck, José.The Culture of Connectivity: A Critical History of Social Media. Oxford: Oxford University Press, 2013. $24.95 ; $99.00 . 240 Pp. [REVIEW] Critical Inquiry 41 (2):458-459.
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  6.  49
    Martin Eimer, Angelo Maravita, Jose Van Velzen, Masud Husain & Jon Driver (2002). The Electrophysiology of Tactile Extinction: ERP Correlates of Unconscious Somatosensory Processing. Neuropsychologia 40 (13):2438-2447.
  7.  16
    John van Ingen (2003). Ortega y Gasset, José. What is Knowledge? [REVIEW] Review of Metaphysics 57 (1):172-173.
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    José Ortega Y. Gasset (1939). Vragen Van levens- en wereldbeschouwing. Synthese 4 (1):430-430.
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    José Luis Rolleri (2015). Data, phenomena, and representation regarding the empiricist structuralism of B. Van Fraassen. Ideas Y Valores 64 (157):137-149.
    Se analizan ciertos conceptos del estructuralismo empirista de Bas van Fraassen, en particular, el de representación, para intentar una crítica a su posición con respecto al vínculo entre los modelos de las teorías y, en última instancia, el mundo físico por medio de los modelos de datos, a los cuales van Fraassen les adjudica el papel de representantes de los fenómenos. Al final se delinea, a muy grandes rasgos, una alternativa conceptualista. The article analyzes certain concepts of the empiricist structuralism (...)
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  10.  9
    José F. Martínez-Solano (2016). Wenceslao J. Gonzalez : Bas van Fraassen’s Approach to Representation and Models in Science. Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 47 (1):261-264.
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  11.  13
    Francisco José Martínez (2011). Proietti, Omero:" Philedonius 1657, Spinoza, Van den Enden e I classici latini". Anales Del Seminario de Historia de la Filosofía 28 (1):408-410.
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  12.  3
    Jesús Adrián Escudero, Agustí Nieto-Galan, Marta Tafalla & José Miguel Marinas (1999). KISIEL, Theodore y BUREN, John Van. Reading Heidegger From the Start. Essays in His Earliest Thought; RIBAS, Albert. Biografía Del Vacío. Su Historia Filosófica y Científica Desde la Antigüedad a la Edad Moderna; CASTELLS, Carme, Compilado. [REVIEW] Enrahonar: Quaderns de Filosofía 30:129-142.
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  13.  1
    Carine Van Liefferinge (2004). Jesús María Álvarez Hoz, José Miguel García Ruiz (trad., introd. y notas), Proclo. Himnos y epigramas. Kernos 17:340-340.
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  14.  1
    John Van Heijenoort (1958). Review: Jose Ferrater Mora, Que Es la Logica. [REVIEW] Journal of Symbolic Logic 23 (3):350-351.
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  15. José Luis Arce Carrascoso (1970). MAHNKE, D.: Leibnizens Synthese van Universalmathematik und lndividual methaphysik. Logos: Anales Del Seminario de Metafísica 5 (5):94-95.
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  16. Francisco José Martínez Martínez (2002). Renta Básica y Globalización (Entrevista a Ph. Van Parijs). Revista Internacional de Filosofía Política 19:181-184.
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  17. Jose Ferrater Mora (1980). Review: Jean van Heijenoort, El Desarrollo de la Teoria de la Cuantificacion. [REVIEW] Journal of Symbolic Logic 45 (3):635-636.
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  18. José Ferrater Mora (1980). van Heijenoort Jean. El desarrollo de la teoria de la cuantificación. Instituto de Investigaciones Filosóficas, Universidad Nacional Autonoma de México, Mexico City 1976, 57 pp. [REVIEW] Journal of Symbolic Logic 45 (3):635-636.
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  19. José Luis Rolleri (2015). Datos, fenómenos y representación: sobre el estructuralismo empirista de van Fraassen. Ideas Y Valores 64 (157):137-149.
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  20. Glen Van Brummelen (2013). José Chabás; Bernard R. Goldstein.A Survey of European Astronomical Tables in the Late Middle Ages. Xix + 250 Pp., Tables, Bibl., Index. Leiden: Brill, 2012. $149. [REVIEW] Isis 104 (4):834-835.
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  21. Fernand Van Steenberghen (1986). José Ignacio Saranyana, Historia de la filosofia medieval. Revue Philosophique De Louvain 84 (62):258-259.
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  22. John van Heijenoort (1958). Mora José Ferrater. Qué es la lógica. Colección Esquemas. Editorial Columba, Buenos Aires 1957, 73 pp. [REVIEW] Journal of Symbolic Logic 23 (3):350-351.
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  23. John van Heijenoort (1960). Mora José Ferrater. Diccionario de filosofia. Cuarta edición. Editorial Sudamericana, Buenos Aires 1958, 1481 pp. [REVIEW] Journal of Symbolic Logic 25 (3):249-250.
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  24. John van Heijenoort (1960). Review: Jose Ferrater Mora, Diccionario de Filosofia. [REVIEW] Journal of Symbolic Logic 25 (3):249-250.
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  25. José Ortega Y. Gasset (2009). Over kunstkritiek. Nexus 52:123-128.
    In een tafelrede, uitgesproken in 1925, wijst de Spaanse filosoof José Ortega y Gasset zijn vriend, kunstcriticus Juan de la Encina, op de problemen waar een criticus voor komt te staan in de moderne tijd. De criticus heeft niet langer de beschikking over een vaste code aan de hand waarvan hij de kwaliteit van een kunstwerk kan bepalen. In plaats daarvan ziet hij zich geconfronteerd met een verandering die zich in de opvattingen van de mensen heeft voorgedaan. In de huidige (...)
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  26.  3
    Joke H. van Velzen (2013). Students' Explanations of Their Knowledge of Learning Processes. Educational Studies 39 (1):83-95.
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  27. Martin Fortin, Karin Steenbakkers, Catherine Hudon, Marie‐Eve Poitras, José Almirall & Marjan van den Akker (2011). The Electronic Cumulative Illness Rating Scale: A Reliable and Valid Tool to Assess Multi‐Morbidity in Primary Care. Journal of Evaluation in Clinical Practice 17 (6):1089-1093.
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  28. Susan Van Velzen (2003). Hazel Kyrk and the Ethics of Consumption. In Drucilla K. Barker & Edith Kuiper (eds.), Toward a Feminist Philosophy of Economics. Routledge
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  29. Johanna N. Y. Franklin & Frank Stephan (2010). Van Lambalgen's Theorem and High Degrees. Notre Dame Journal of Formal Logic 52 (2):173-185.
    We show that van Lambalgen's Theorem fails with respect to recursive randomness and Schnorr randomness for some real in every high degree and provide a full characterization of the Turing degrees for which van Lambalgen's Theorem can fail with respect to Kurtz randomness. However, we also show that there is a recursively random real that is not Martin-Löf random for which van Lambalgen's Theorem holds with respect to recursive randomness.
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  30.  13
    Erman Kaplama (2016). The Cosmological Aesthetic Worldview in Van Gogh’s Late Landscape Paintings. Cosmos and History: The Journal of Natural and Social Philosophy 12 (1):218-237.
    Some artworks are called sublime because of their capacity to move human imagination in a different way than the experience of beauty. The following discussion explores how Van Gogh’s The Starry Night along with some of his other late landscape paintings accomplish this peculiar movement of imagination thus qualifying as sublime artworks. These artworks constitute examples of the higher aesthetic principles and must be judged according to the cosmological-aesthetic criteria for they manage to generate a transition between ethos and phusis (...)
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  31.  44
    Héctor Arévalo Benito (2015). De cómo completar la Tierra. El lugar histórico del pensamiento hispanoamericano según José Gaos (1900-1969). Eikasia. Revista de Filosofía 1 (65):179-200.
    En este texto se analiza cómo el filósofa español exiliado en México, José Gaos (1900- 1969), considera que la filosofía hispanoamericana, e incluso las propias tierras americanas, son lugares de una “utopía – aunque no ucronía-, debido a que tanto las tradiciones trascendente-religiosas como inmanente-filosóficas europeas han convertido a América, y como resultado final de una determinada filosofía de la historia, en lugar ideal del futuro del pensamiento filosófico –y, en última instancia, del hombre contemporáneo. This text discusses how the (...)
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  32.  43
    Héctor Arévalo Benito (2014). PAPER REVIEW: "Los pasos perdidos: Escritos sobre Ortega y Gasset", por José Gaos (ed. de José LASAGA MEDINA)", en Bajo Palabra, Revista de Filosofía, ÉPOCA Nº II. Nº 9, Madrid, UAM, 2014, pp. 315-320.". [REVIEW] Revista de Filosofía (Madrid) (9):315-320.
    Era imprescindible una edición de aquellos textos que José Gaos escribiera sobre su gran maestro, Ortega, máxime desde que se ha comenzado a estudiar con un interés inusitado la obra del filósofo asturiano exiliado en México, tal y como se deduce del gran número de trabajos, investigaciones, publicaciones, jornadas, etc., que se han venido realizado, en la última década, mediante el esfuerzo de centros de investigación y universidades españolas como la Universidad de Valencia, la UNED, el CSIC, la U. de (...)
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  33. Peter Hawke (2011). Van Inwagen's Modal Skepticism. Philosophical Studies 153 (3):351-364.
    In this paper, the author defends Peter van Inwagen’s modal skepticism. Van Inwagen accepts that we have much basic, everyday modal knowledge, but denies that we have the capacity to justify philosophically interesting modal claims that are far removed from this basic knowledge. The author also defends the argument by means of which van Inwagen supports his modal skepticism, offering a rebuttal to an objection along the lines of that proposed by Geirrson. Van Inwagen argues that Stephen Yablo’s recent and (...)
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  34. Meghan E. Griffith (2005). Does Free Will Remain a Mystery? A Response to Van Inwagen. Philosophical Studies 124 (3):261-269.
    In this paper, I argue against Peter van Inwagen’s claim (in “Free Will Remains a Mystery”), that agent-causal views of free will could do nothing to solve the problem of free will (specifically, the problem of chanciness). After explaining van Inwagen’s argument, I argue that he does not consider all possible manifestations of the agent-causal position. More importantly, I claim that, in any case, van Inwagen appears to have mischaracterized the problem in some crucial ways. Once we are clear on (...)
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  35.  79
    William Craig (2014). Peter van Inwagen, Substitutional Quantification, and Ontological Commitment. Notre Dame Journal of Formal Logic 55 (4):553-561.
    Peter van Inwagen has long claimed that he doesn’t understand substitutional quantification and that the notion is, in fact, meaningless. Van Inwagen identifies the source of his bewilderment as an inability to understand the proposition expressed by a simple sentence like “,” where “$\Sigma$” is the existential quantifier understood substitutionally. I should think that the proposition expressed by this sentence is the same as that expressed by “.” So what’s the problem? The problem, I suggest, is that van Inwagen takes (...)
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  36. Marc Alspector-Kelly (2004). Seeing the Unobservable: Van Fraassen and the Limits of Experience. [REVIEW] Synthese 140 (3):331-353.
    I. Introduction “We can and do see the truth about many things: ourselves, others, trees and animals, clouds and rivers—in the immediacy of experience.”1 Absent from Bas van Fraassen’s list of those things we see are paramecia and mitochondria. We do not see such things, van Fraassen has long maintained, because they are unobservable, that is, they are undetectable by means of the unaided senses.2 But notice that these two notions—what we can see in the “immediacy” of experience and what (...)
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  37. Silvio Seno Chibeni (2008). Explanations in Microphysics: A Response to van Fraassen's Argument. Principia 12 (1):49-72.
    http://dx.doi.org/10.5007/1808-1711.2008v12n1p49 The aim of this article is to offer a rejoinder to an argument against scientific realism put forward by van Fraassen, based on theoretical considerations regarding microphysics. At a certain stage of his general attack to scientific realism, van Fraassen argues, in contrast to what realists typically hold, that empirical regularities should sometimes be regarded as “brute facts”, which do not ask for explanation in terms of deeper, unobservable mechanisms. The argument from microphysics formulated by van Fraassen is based (...)
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  38.  67
    John Martin Fischer & Neal A. Tognazzini (2007). Exploring Evil and Philosophical Failure: A Critical Notice of Peter van Inwagen's *The Problem of Evil. Faith and Philosophy 24 (4):458-474.
    In his recent book on the problem of evil, Peter van Inwagen argues that both the global and local arguments from evil are failures. In this paper, we engagevan Inwagen’s book at two main points. First, we consider his understanding of what it takes for a philosophical argument to succeed. We argue that while his criterion for success is interesting and helpful, there is good reason to think it is too stringent. Second, we consider his responses to the global and (...)
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  39. Michael Huemer (2000). Van Inwagen's Consequence Argument. Philosophical Review 109 (4):525-544.
    Peter van Inwagen ’s argument for incompatibilism uses a sentential operator, “N”, which can be read as “No one has any choice about the fact that....” I show that, given van Inwagen ’s understanding of the notion of having a choice, the argument is invalid. However, a different interpretation of “N” can be given, such that the argument is clearly valid, the premises remain highly plausible, and the conclusion implies that free will is incompatible with determinism.
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  40.  12
    Tiziana Proietti (2015). The Aesthetics of Proportion in Hans van der Laan and Leon Battista Alberti. Aisthesis. Pratiche, Linguaggi E Saperi Dell’Estetico 8 (2):183-199.
    This paper aims at presenting the work of Dutch architecture Hans van der Laan through a comparison with the Renaissance architect Leon Battista Alberti by stating the similarity of the role assigned to proportion in architectural design by both architects. In particular, the study will show how both Van der Laan and Alberti understood proportion and the perceptive and aesthetic values of proportioned forms as the result of an intellectual appreciation.
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  41.  11
    Paul Giladi (2015). Pragmatist Themes in Van Fraassen’s Stances and Hegel’s Forms of Consciousness. International Journal of Philosophical Studies 24 (1):95-111.
    The aim of this paper is to establish a substantial positive philosophical connection between Bas van Fraassen and Hegel, by focusing on their respective notions of ‘stance’ and ‘form of consciousness’. In Section I, I run through five ways of understanding van Fraassen’s idea of a stance. I argue that a ‘stance’ is best understood as an intellectual disposition. This, in turn, means that the criteria for assessing a stance are ones which ask whether or not a stance adequately makes (...)
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  42. Federica Russo (2006). Salmon and Van Fraassen on the Existence of Unobservable Entities: A Matter of Interpretation of Probability. [REVIEW] Foundations of Science 11 (3):221-247.
    A careful analysis of Salmon’s Theoretical Realism and van Fraassen’s Constructive Empiricism shows that both share a common origin: the requirement of literal construal of theories inherited by the Standard View. However, despite this common starting point, Salmon and van Fraassen strongly disagree on the existence of unobservable entities. I argue that their different ontological commitment towards the existence of unobservables traces back to their different views on the interpretation of probability via different conceptions of induction. In fact, inferences to (...)
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  43.  33
    Philippe De Rouilhan (2012). In Defense of Logical Universalism: Taking Issue with Jean van Heijenoort. [REVIEW] Logica Universalis 6 (3-4):553-586.
    Van Heijenoort’s main contribution to history and philosophy of modern logic was his distinction between two basic views of logic, first, the absolutist, or universalist, view of the founding fathers, Frege, Peano, and Russell, which dominated the first, classical period of history of modern logic, and, second, the relativist, or model-theoretic, view, inherited from Boole, Schröder, and Löwenheim, which has dominated the second, contemporary period of that history. In my paper, I present the man Jean van Heijenoort (Sect. 1); then (...)
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  44. Peter van Inwagen (2004). Van Inwagen on Free Will. In Joseph K. Campbell (ed.), Freedom and Determinism. Cambridge MA: Bradford Book/MIT Press
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  45.  26
    Jennifer L. Soerensen (2013). The Local Problem of God's Hiddenness: A Critique of van Inwagen's Criterion of Philosophical Success. [REVIEW] International Journal for Philosophy of Religion 74 (3):297-314.
    In regards to the problem of evil, van Inwagen thinks there are two arguments from evil which require different defenses. These are the global argument from evil—that there exists evil in general, and the local argument from evil—that there exists some particular atrocious evil X. However, van Inwagen fails to consider whether the problem of God’s hiddenness also has a “local” version: whether there is in fact a “local” argument from God’s hiddenness which would be undefeated by his general defense (...)
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  46.  25
    Sergio A. Gallegos (2015). Measurement and Metaphysics in van Fraassen’s Scientific Representation. Axiomathes 25 (1):117-131.
    Van Fraassen has presented in Scientific Representation an attractive notion of measurement as an important part of the empiricist structuralism that he endorses. However, he has been criticized on the grounds that both his notion of measurement and his empiricist structuralism force him to do the very thing he objects to in other philosophical projects—to endorse a controversial metaphysics. This paper proposes a defense of van Fraassen by arguing that his project is indeed a ‘metaphysical’ project, but one which is (...)
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  47.  33
    Harold W. Noonan (2014). Tollensing van Inwagen. Philosophia 42 (4):1055-1061.
    Van Inwagen has an ingenious argument for the non-existence of human artefacts . But the argument cannot be accepted, since human artefacts are everywhere. However, it cannot be ignored. The proper response to it is to treat it as a refutation of its least plausible premise, i.e., to ‘tollens’ it. I first set out van Inwagen’s argument. I then identify its least plausible premise and explain the consequence of denying it, that is, the acceptance of a plenitudinous, pluralist ontology. I (...)
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  48.  35
    Pablo Lorenzano (2008). Bas Van Fraassen y la Ley de Hardy-Weinberg: una discusión y desarrolo de su diagnóstico. Principia 12 (2):121-154.
    http://dx.doi.org/10.5007/1808-1711.2008v12n2p121 O objetivo deste trabalho é discutir e desenvolver o diagnóstico que efetua van Fraassen (1987, p. 110) da lei de Hardy-Weinberg, de acordo coo qual esta: 1) não pode ser considerada uma lei a ser utilizada como un axioma da teoria genética de populações, pois é uma lei de equilíbrio que só vale sob certas condições especiais, 2) só determina uma subclasse de modelos, 3) sua generalização resulta vácua e 4) variantes complexas da lei podem ser deduzidas para pressupostos (...)
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  49.  27
    Sandy C. Boucher (2015). Functionalism and Structuralism as Philosophical Stances: Van Fraassen Meets the Philosophy of Biology. Biology and Philosophy 30 (3):383-403.
    I consider the broad perspectives in biology known as ‘functionalism’ and ‘structuralism’, as well as a modern version of functionalism, ‘adaptationism’. I do not take a position on which of these perspectives is preferable; my concern is with the prior question, how should they be understood? Adapting van Fraassen’s argument for treating materialism as a stance, rather than a factual belief with propositional content, in the first part of the paper I offer an argument for construing functionalism and structuralism as (...)
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  50.  16
    Irving H. Anellis (2012). Jean van Heijenoort's Conception of Modern Logic, in Historical Perspective. Logica Universalis 6 (3-4):339-409.
    I use van Heijenoort’s published writings and manuscript materials to provide a comprehensive overview of his conception of modern logic as a first-order functional calculus and of the historical developments which led to this conception of mathematical logic, its defining characteristics, and in particular to provide an integral account, from his most important publications as well as his unpublished notes and scattered shorter historico-philosophical articles, of how and why the mathematical logic, whose he traced to Frege and the culmination of (...)
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