Search results for 'Karol Janicki' (try it on Scholar)

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  1. Karol Janicki (1999). Against Essentialism: Toward Language Awareness. Lincom Europa.
     
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  2.  23
    Karol Janicki (2006). Language Misconceived: Arguing for Applied Cognitive Sociolinguistics. Lawrence Erlbaum Associates.
    Linguistics is important. An understanding of linguistic principles is as essential to the layperson as it is to the language scholar. Using concrete examples from politics, law, and education, this book shows how people misconceive language every day and what the consequences of misconceptions can be. Since the meanings of words are often fuzzy at best, this volume argues for a flexible approach to meaning and definitions, and demonstrates how this approach can help us understand many conflicts. It is an (...)
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  3.  11
    P. Beade (1993). Book Reviews : Karol Janicki, Toward Non-Essentialist Sociolinguistics. Berlin and New York: Mouton de Gruyter, 1990. Pp. 136. D.M. 88.00. [REVIEW] Philosophy of the Social Sciences 23 (4):548-551.
  4.  5
    Laurence Fiddick, Denise Dellarosa Cummins, Maria Janicki, Sean Lee & Nicole Erlich (2013). A Cross-Cultural Study of Noblesse Oblige in Economic Decision-Making. Human Nature 24 (3):318-335.
    A cornerstone of economic theory is that rational agents are self-interested, yet a decade of research in experimental economics has shown that economic decisions are frequently driven by concerns for fairness, equity, and reciprocity. One aspect of other-regarding behavior that has garnered attention is noblesse oblige, a social norm that obligates those of higher status to be generous in their dealings with those of lower status. The results of a cross-cultural study are reported in which marked noblesse oblige (...)
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  5.  1
    Miroslaw Karol (1999). "Fides Et Ratio", Nº1 ¿Cuál Es El Texto Correcto? Anuario Filosófico 32 (65):689-696.
    Number 1 of Fides et ratio contains a phrase crucial for the dialogue between science and philosophy. Its meaning is clear in the Latin, polish, English, German, French and Portuguese versions, but it loses its strength in the Italian and Spanish texts.
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  6.  2
    Sister Mary Karol (1958). Franciscan Elements in the Life and Some Essays of Francis Thompson. Franciscan Studies 18 (1):36-81.
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  7. Wojtyła Karol (forthcoming). „Gdzie znajduje się granica Europy “, 28. Ethos: Journal of the Society for Psychological Anthropology.
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  8. Sergio de Souza Salles & Carlos Frederico Gurgel Calvet da Silveira (2014). Karol Wojtyla e os níveis de sentido da regra de ouro. Veritas 59 (1):194-213.
    The golden rule, the ethical principle that we should do to others what we want others to do to us, is known also in Christian tradition as the rule of love of neighbor. The aim of this paper is to inquire the relationship between two levels of meaning of the golden rule according to Karol Wojtyla’s philosophical investigations, prior to his pontificate. One strand of the actual debate on the golden rule concerns its anthropological roots and ethical meaning. (...)
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  9.  3
    Arkadiusz Modrzejewski (2007). Karol Wojtyła's Universalistic Vision of the History and Civilization. Dialogue and Universalism 17 (3/4):131-146.
    Despite Karol Wojtyła later to become Pope John Paul II was firstly a moral and anthropological philosopher, his reflection also concerns in historiosophical and civilizational issues. This part of his intellectual activity is rather less known. But Wojtyła was an author of original conception of history and civilization. Among different ways of historiosophical and civilizational interpretations we can find him as a representative of moderate universalism. He joined the belief in existence of universal history as well as the (...)
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  10.  16
    Elizabeth Salas (2010). Person and Gift According to Karol Wojtyła/John Paul II. American Catholic Philosophical Quarterly 84 (1):99-124.
    This paper examines the meaning of what Karol Wojtyła/John Paul II calls “The Law of the Gift,” namely, “Man, who is the only creature on earth which God willed for itself, can fully find himself only through a sincere gift of himself.” After explaining what it means to be “willed for itself,” I consider how “finding oneself only through a gift of self ” is justified. I then argue that in his theory of self-gift,Wojtyła/John Paul II espouses an (...)
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  11.  20
    A. K. Fernandes (2001). Euthanasia, Assisted Suicide, and the Philosophical Anthropology of Karol Wojtyla. Christian Bioethics 7 (3):379-402.
    The lack of consensus in American society regarding the permissibility of assisted suicide and euthanasia is due in large part to a failure to address the nature of the human person involved in the ethical act itself. For Karol Wojtyla, philosopher and Pope, ethical action finds meaning only in an authentic understanding of the person; but it is through acting (actus humanus) alone that the human person reveals himself. Knowing what the person ought to be cannot be divorced (...)
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  12.  16
    Rafal K. Wilk (2007). Human Person and Freedom According to Karol Wojtyła. International Philosophical Quarterly 47 (3):265-278.
    Karol Wojtyła—the future pope John Paul II—chose the human being, especially in its personalistic dimension, as the main point of his philosophical research. Inaccordance with the metaphysical rule agere sequitur esse, he investigated the dynamisms proper to a human being: the reactive dynamism of the human body, the emotive dynamism of the human psyche, and the personalistic dynamism associated with free choice of the will. These allowed him to experience and understand the human being as a complex yet (...)
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  13.  18
    Nigel K. Zimmermann (2009). Karol Wojtyla and Emmanuel Levinas on the Embodied Self: The Forming of the Other as Moral Self-Disclosure. Heythrop Journal 50 (6):982-995.
    The ‘other’ has taken on an increased theological significance for the Church in the advent of post‐modern reflection, resulting in a myriad of possibilities for those who would reflect on the significance of the other in relation to the ‘self’, largely in connection with various theories of embodiment. Following Karol Wojtyla's emphasis on the given‐ness of the body I wish to illustrate a way in which the other might be understood theologically, informed by the insights of the continental (...)
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  14.  2
    Massimiliano Pollini (2015). The Communional Rhythm of Life. The Personalistic Meditation on Human Life According to Karol Wojtyła. Synesis 6 (2):122-139.
    In this brief paper I attempt to focus our attention on some of the main thematic lines concerning Karol Wojtyła’s meditation both on man’s personhood and man’s life. I especially wish to investigate the meaning of the term «life», such as it is used in the thought and the teachings of the man who became John Paul II.
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  15.  8
    Maria M. Wolter (2013). Examining the Need to Complement Karol Wojtyła's Ethical Personalism Through an Ethics of Inner Responses, Fundamental Moral Attitudes, and Virtues. American Catholic Philosophical Quarterly 87 (1):97-115.
    An objection has been raised that Karol Wojtyła presents an ethical system heavily centered on actions and deeds. With the exception of his occasional references to the virtue of chastity in Love and Responsibility and his first writing on Saint John, some of the most central themes of ancient and medieval, as well as of contemporary, ethics seem almost entirely absent. In the following article, we will turn to Wojtyła’s most important philosophical work, The Acting Person, to glean (...)
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  16.  5
    Jana Sošková (2010). Karol Kuzmány: On Beauty. Estetika 47 (2):215-237.
    This short essay by Karol Kuzmány (1806–1866), a founding father of Slovak aesthetic thinking, was written in Czech and published in 1836 in Hronka, a periodical edited by the author. In the essay, Kuzmány follows on from the thinking of his teacher at Jena, Jakob Friedrich Fries (1773–1843), particularly Fries’s theory of Ahn(d)ung (intuitive awareness). In the introduction, Kuzmány emphasizes that his concern is to bridge the gap between the theory of imitation and the theory of art based (...)
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  17. Edward Barrett (2010). Persons and Liberal Democracy: The Ethical and Political Thought of Karol Wojtyla/John Paul Ii. Lexington Books.
    Moving from an historical analysis of the Catholic Church's gradual endorsement of liberal democracy to an explication of the ethical and political thought of Karol Wojtyla/John Paul II, Persons and Liberal Democracy concisely explains the relatively recent shift in the Church's political theory and, in the process, defends what could be deemed a non-statist form of welfare liberalism. This book offers a systematic account of John Paul's philosophical and theological ethics and their relationship to the key elements of (...)
     
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  18. Martín Ugarteche (2015). Karol Wojtyla Y la crítica al utilitarismo. Synesis 6 (2):107-121.
    O artigo visa apresentar a estrutura da crítica de Karol Wojtyla ao Utilitarismo na sua obra “Amor e responsabilidade”. Identificando no Utilitarismo não apenas uma corrente ética formulada filosoficamente na modernidade, mas também um modo de pensar que caracteriza aos homens e mulheres do nosso tempo, Wojtyla contrasta a chamada norma utilitarista com uma ética centrada no valor da pessoa humana. Além de não fazer justiça à estrutura do próprio prazer, o Utilitarismo também falsifica a própria natureza do (...)
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  19. I. I. I. Pappin (unknown). Karol Cardinal Wojtyla and Jean-Paul Sartre on the Intentionality of Consciousness. Philosophical Explorations:130-139.
     
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  20.  14
    John F. Kavanaugh (1997). At the Center of the Human Drama: The Philosophical Anthropology of Karol Wojtyla/Pope John Paul II. By Kenneth L. Schmitz. Modern Schoolman 74 (2):165-166.
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  21.  8
    Gertrude White (1983). Collected Poems," by Karol Wojtyla". The Chesterton Review 9 (3):273-276.
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  22.  11
    Paul G. Muscari (1988). The Acting Person. By Karol Wojtyla. Modern Schoolman 65 (3):221-223.
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  23. Kenneth Schmitz (2001). Jacques Maritain and Karol Wojtyla : Approches to Modernity. In William Sweet (ed.), The Bases of Ethics. Marquette University Press
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  24.  4
    Christopher Gross (2009). Karol Wojtyla on Sex Reassignment Surgery. The National Catholic Bioethics Quarterly 9 (4):711-724.
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  25.  24
    Andrew N. Woznicki (1979). The Christian Humanism of Cardinal Karol Wojtyla. Proceedings of the American Catholic Philosophical Association 53:28-35.
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  26.  4
    Adrian J. Reimers (2004). Karol Wojtyla on the Natural Moral Order. The National Catholic Bioethics Quarterly 4 (2):317-334.
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  27.  9
    Jove Jim S. Aguas (2013). Ethics and Moral Philosophy of Karol Wojtyla. Kritike: An Online Journal of Philosophy 7 (1).
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  28.  8
    Peter Simpson (2012). Wojtyla, Karol. Man in the Field of Responsibility. Review of Metaphysics 65 (4):902-903.
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  29.  14
    Joseph P. Rice (2003). Reimers, Adrian J. An Analysis of the Concepts of Self-Fulfillment and Self-Realization in the Thought of Karol Wojtyla, Pope John Paul II. Review of Metaphysics 56 (3):673-676.
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  30.  7
    William A. Frank (1998). Karol Wojtyla. The Thought of the Man Who Became Pope John Paul II. Review of Metaphysics 51 (3):662-665.
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  31.  7
    Richard A. Spinello (2011). Karol Wojtyla on Artificial Moral Agency and Moral Accountability. The National Catholic Bioethics Quarterly 11 (3):479-502.
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  32.  17
    Stephen A. Dinan (1981). The Phenomenological Anthropology of Karol Wojtyla. New Scholasticism 55 (3):317-330.
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  33.  7
    Giacomo Rinaldi (2011). G. W. F. Hegel. "Vorlesungen Über Die Philosophie der Natur. Berlin 1825/26." Nachgeschrieben von Heinrich Wilhelm Dove, Edited by Karol Bal, Gilles Marmasse, Thomas S. Posch, and Klaus Vieweg. [REVIEW] The Owl of Minerva 43 (1-2):179-183.
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  34.  6
    Roderick M. Chisholm (1981). Cardinal Karol Wojtyla. The Acting Person, Translated by Andrzej Potocki and Edited by Anna-Teresa Tymieniecka. [REVIEW] Religious Studies 17 (3):408.
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  35.  6
    Joseph Pappin Iii (1984). Karol Cardinal Wojtyla and Jean-Paul Sartre on the Intentionality of Consciousness. Proceedings of the American Catholic Philosophical Association 58:130-139.
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  36.  12
    Walter J. Stohrer (1980). The Acting Person. By Cardinal Karol Wojtyla. Translated by Andrzej Potocki. Modern Schoolman 57 (3):265-267.
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  37.  18
    Dean Edward A. Mejos (2008). Against Alienation; Karol Wojtyla's Theory of Participation. Kritike: An Online Journal of Philosophy 1 (1):71-85.
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  38.  21
    Hans Kochler (1982). The Phenomenology of Karol Wojtyla: On the Problem of the Phenomenological Foundation of Anthropology. Philosophy and Phenomenological Research 42 (3):326 - 334.
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  39.  21
    Hans Köchler (1982). The Phenomenology of Karol Wojtyla: On the Problem of the Phenomenological Foundation of Anthropology. Philosophy and Phenomenological Research 42 (3):326-334.
  40.  13
    Andrzej Szostek (1986). Karol Wojtyła's View of the Human Person in the Light of the Experience of Morality. Proceedings of the American Catholic Philosophical Association 60:50-64.
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  41.  9
    Joseph P. Rice (2002). Kupczak, Jaroslaw, O.P. Destined for Liberty: The Human Person in the Philosophy of Karol Wojtyla/John Paul II. Review of Metaphysics 56 (1):183-185.
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  42.  16
    Patrick Riordan (2010). Transforming Conflict Through Insight. By Kenneth R. Melchin and Cheryl A. Picard and Love and Objectivity in Virtue Ethics: Aristotle, Lonergan, and Nussbaum on Emotions and Moral Insight. By Robert J. Fitterer and The Relevance of Bernard Lonergan's Notion of Self-Appropriation to a Mystical-Political Theology. By Ian B. Bell and The Subjective Dimension of Human Work: The Conversion of the Acting Person According to Karol Wojtyla/John Paul II and Bernard Lonergan. By Deborah Savage. [REVIEW] Heythrop Journal 51 (2):356-359.
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  43.  12
    Joseph W. Koterski (2010). Karol Wojtyła's Philosophical Legacy. International Philosophical Quarterly 50 (1):141-144.
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  44.  4
    Miguel Rumayor (2008). Subjetividad sin subjetivismo:¿ La antropología filosófica de Karol Wojtyla sin la metafísica de Tomás de. Tópicos 35:57-91.
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  45.  4
    Mirosław Nowaczyk & Lech Petrowicz (1979). Karol Wojtyła's Social Thought. Dialectics and Humanism 6 (4):79-92.
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  46.  10
    Ronald D. Lawler (1986). Experience as the Foundation of Karol Wojtyła's Personalist Ethics. Proceedings of the American Catholic Philosophical Association 60:148-155.
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  47.  13
    R. Albritton (1980). Book Reviews : Dialectics of the Concrete: A Study on Problems of Man and World. By Karel Kosik. Synthese Library, Volume 106. Boston Studies in the Philosophy of Science Volume 52. Edited by Robert S. Cohen and Marx W. Wartofsky. Translated From the Czech by Karol Kovanda and James Schmidt. Dor Drecht : D. Reidel, 1976. Pp. 158. $18.20. [REVIEW] Philosophy of the Social Sciences 10 (2):233-239.
  48.  4
    Francisco Díez de Velasco (2000). Karol, Henryk Kocyba; González Torres, Yólotl. Historia Comparativa de las religiones. 'Ilu. Revista de Ciencias de Las Religiones 5:253.
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  49.  1
    Kathleen Curran Sweeney (2006). 6. The Perfection of Women as Maternal and the Anthropology of Karol Wojtyła. Logos 9 (2).
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  50.  3
    Dolores Pesce (1990). Karol Berger, Musica Ficta: Theories of Accidental Inflections in Vocal Polyphony From Marchetto da Padova to Gioseffo Zarlino. Cambridge, Eng., and New York: Cambridge University Press, 1987. Pp. Xvii, 266; 7 Black-and-White Facsimile Plates, Numerous Musical Examples. $49.50. [REVIEW] Speculum 65 (1):121-123.
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