Search results for 'Klaas Sikkel' (try it on Scholar)

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  1. Dulce T. Pumareja & Klaas Sikkel (2005). Getting Used with Groupware: A First Class Experience. [REVIEW] AI and Society 20 (2):189-201.score: 240.0
    This article reports on an empirical investigation of long-term use of a groupware system in a spatially and massively distributed network of educators. It is a case study based investigation aimed at understanding the impacts of collaboration technology in supporting social interaction. The paradigm of social constructivism and the perspective of structuration are proposed as frameworks for understanding the impacts of technology on mediating social interaction. Utilizing these perspectives in an empirical investigation, the case study findings demonstrate how collaboration technology (...)
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  2. Augustine Klaas (1946). Augustine's Quest of Wisdom. The Modern Schoolman 23 (4):228-230.score: 30.0
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  3. Augustine C. Klaas (1927). A Volte Face in the French Academy. Modern Schoolman 3 (8):125-126.score: 30.0
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  4. Augustine C. Klaas (1928). The Assault on Mysticism. Modern Schoolman 4 (7):115-116.score: 30.0
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  5. Amin Benaissa (2010). Festschrift Worp (F.A.J.) Hoogendijk, (B.P.) Muhs (Edd.) Sixty-Five Papyrological Texts. Presented to Klaas A. Worp on the Occasion of His 65th Birthday. (P.L. Bat. 33.) With Indexes by M.J. Bakker. (Papyrologica Lugduno-Batava 33.) Pp. Xl + 416, Ills. Leiden and Boston: Brill, 2008. Cased, €146, US$216. ISBN: 978-90-04-16688-. [REVIEW] The Classical Review 60 (02):413-415.score: 9.0
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  6. M. J. Boyd (1937). H. F. Bouchery: Themistius in Libanius' Brieven. Critische uitgave van 52 brieven, voorzien van een historisch commentaar en tekstverklarende nota's. Met een voorrede van J. Bidez. Pp. 295. Antwerp: 'De Sikkel', 1936. Paper, 24s. [REVIEW] The Classical Review 51 (06):240-.score: 9.0
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  7. Stephen Darwall & Louis E. Loeb (1995). William Klaas Frankena 1908-1994. Proceedings and Addresses of the American Philosophical Association 68 (5):95 - 96.score: 9.0
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  8. D. W. Rathbone (1993). More Instalments of Cpr Klaas A. Worp (Ed.): Corpus Papyrorum Raineri, XVIIA: Griechische Texte XIIA: Die Archive der Aurelii Adelphios Und Asklepiades. Pp. Iv + 93; 30 Plates. Vienna: Hollinek for Österreichische National-Bibliothek, 1991. Paper. Pieter J. Sijpesteijn (Ed.): Corpus Papyrorum Raineri, XVIIB: Griechische Texte XIIB: Papyri Aus Panopolis. Pp. Iv + 54; 15 Plates. Vienna: Hollinek for Österreichische Nationalbibliothek, 1991. Paper. Bärbel Kramer (Ed.): Corpus Papyrorum Raineri, XVIII: Griechische Texte XIII: Das Vertragsregister von Theogonis (P. Vindob. G 40618). Pp. Iv + 226; 3 Maps, 14 Plates. Vienna: Hollinek for Österreichische Nationalbibliothek, 1991. Paper. [REVIEW] The Classical Review 43 (02):400-401.score: 9.0
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  9. W. B. Sedgwick (1954). Klaas Herman Eltjo Schutter: Quibus Annis Comoediae Plautinae Primum Actae Sint Quaeritur. Pp. Xxxii+160. Groningen: De Waal (to Be Had From the Author, Nieuwe Ebbingestraat 7a, Groningen), 1952. Paper, $2.50. [REVIEW] The Classical Review 4 (01):58-59.score: 9.0
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  10. Richard T. W. Arthur (2014). Klaas van Berkel . Isaac Beeckman on Matter and Motion . Baltimore: Johns Hopkins University Press, 2013. Pp. Viii+265. $35.96 (Paper). [REVIEW] Hopos: The Journal of the International Society for the History of Philosophy of Science 4 (1):192-196.score: 9.0
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  11. David Kyle Johnson (forthcoming). The Failure of the Multiverse Hypothesis as a Solution to the Problem of No Best World. Sophia:1-19.score: 6.0
    The multiverse hypothesis is growing in popularity among theistic philosophers because some view it as the preferable way to solve certain difficulties presented by theistic belief. In this paper, I am concerned specifically with its application to Rowe’s problem of no best world, which suggests that God’s existence is impossible given the fact that the world God actualizes must be unsurpassable, yet for any given possible world, there is one greater. I will argue that, as a solution to the problem (...)
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  12. Kirk Lougheed (forthcoming). Divine Creation, Modal Collapse, and the Theistic Multiverse. Sophia:1-12.score: 6.0
    Either a ‘best world’ scenario is true or a ‘no best world’ scenario is true. In a ‘best world’ scenario, God actualizes a world that is unsurpassable. In a ‘no best world’ scenario, for any possible world God actualizes, God could have actualized a better world. A ‘no best world’ scenario precludes theism, so the theist should endorse a ‘best world’ scenario. However, a ‘best world’ scenario leads to the highly counter-intuitive conclusion of modal collapse: the position that nothing could (...)
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  13. Klaas J. Kraay (2012). The Theistic Multiverse: Problems and Prospects. In Yujin Nagasawa (ed.), Scientific Approaches to the Philosophy of Religion. Palgrave Macmillan. 143--162.score: 3.0
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  14. Chris Heunen, Klaas Landsman & Bas Spitters, The Principle of General Tovariance.score: 3.0
    We tentatively propose two guiding principles for the construction of theories of physics, which should be satisfied by a possible future theory of quantum gravity. These principles are inspired by those that led Einstein to his theory of general relativity, viz. his principle of general covariance and his equivalence principle, as well as by the two mysterious dogmas of Bohr's interpretation of quantum mechanics, i.e. his doctrine of classical concepts and his principle of complementarity. An appropriate mathematical language for combining (...)
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  15. Klaas J. Kraay (2005). William L. Rowe's A Priori Argument for Atheism. Faith and Philosophy 22 (2):211-234.score: 3.0
    William Rowe’s a posteriori arguments for the non-existence of God are well-known. Rather less attention has been given, however, to Rowe’s intriguing a priori argument for atheism. In this paper, I examine the three published responses to Rowe’s a priori argument (due to Bruce Langtry, William Morris, and Daniel and Frances Howard-Snyder, respectively). I conclude that none is decisive, but I show that Rowe’s argument nevertheless requires more defence than he provides.
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  16. Klaas Kraay & Luke Gelinas (2010). God, the Best, and Evil – Bruce Langtry. Philosophical Quarterly 60 (239):432-446.score: 3.0
  17. Jeremy Butterfield & John Earman (eds.) (2007). Philosophy of Physics. Elsevier.score: 3.0
    The ambition of this volume is twofold: to provide a comprehensive overview of the field and to serve as an indispensable reference work for anyone who wants to work in it. For example, any philosopher who hopes to make a contribution to the topic of the classical-quantum correspondence will have to begin by consulting Klaas Landsman’s chapter. The organization of this volume, as well as the choice of topics, is based on the conviction that the important problems in the (...)
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  18. Klaas J. Kraay (2011). Theism and Modal Collapse. American Philosophical Quarterly 48 (4):361.score: 3.0
    God is traditionally taken to be a necessarily existing being who is unsurpassably powerful, knowledgeable, and good. The familiar problem of actual evil claims that the presence of gratuitous suffering in the actual world constitutes evidence against the existence of such a being. In contrast, the problem of possible evil claims that the possibility of bad worlds constitutes evidence against theism. How? It seems plausible to suppose that there are very bad possible worlds. But if God exists in every world, (...)
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  19. Klaas J. Kraay (2010). Theism, Possible Worlds, and the Multiverse. Philosophical Studies 147 (3):355 - 368.score: 3.0
    God is traditionally taken to be a perfect being, and the creator and sustainer of all that is. So, if theism is true, what sort of world should we expect? To answer this question, we need an account of the array of possible worlds from which God is said to choose. It seems that either there is (a) exactly one best possible world; or (b) more than one unsurpassable world; or (c) an infinite hierarchy of increasingly better worlds. Influential arguments (...)
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  20. Klaas J. Kraay (2002). Externalism, Memory, and Self-Knowledge. Erkenntnis 56 (3):297-317.score: 3.0
    Externalism holds that the individuation of mental content depends on factors external to the subject. This doctrine appears to undermine both the claim that there is a priori self-knowledge, and the view that individuals have privileged access to their thoughts. Tyler Burge’s influential inclusion theory of self-knowledge purports to reconcile externalism with authoritative self-knowledge. I first consider Paul Boghossian’s claim that the inclusion theory is internally inconsistent. I reject one line of response to this charge, but I endorse another. I (...)
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  21. Klaas J. Kraay (2005). Theistic Replies to the A Priori Argument for Atheism. Philo 8 (1):22-36.score: 3.0
    In the central chapter of Can God Be Free?, William Rowe offers what amounts to an a priori argument for atheism. In what follows, I first clarify this argument, and I then defend it against recent criticisms due to William Hasker. Next, however, I outline four ways in which theists might plausibly reply to Rowe’s argument.
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  22. Klaas J. Kraay (2007). Divine Unsurpassability. Philosophia 35 (3-4):293-300.score: 3.0
    One historically significant model of God holds that God is a perfect being. Analytic philosophers of religion have typically understood this to mean that God is essentially unsurpassable in power, knowledge, goodness, and wisdom. Recently, however, several philosophers have argued that this is inconsistent with another common theistic position: the view that for any world that God can create, there is a better world that God could have created instead. The argument runs (roughly) as follows: if, no matter which world (...)
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  23. Klaas J. Kraay (2013). Megill's Multiverse Meta-Argument. International Journal for Philosophy of Religion 73 (3):235-241.score: 3.0
    In a recent paper in this journal, Jason Megill (2011) offers an innovative meta-argument which deploys considerations about multiple universes in an effort to block all arguments from evil. In what follows, I contend that Megill has failed to establish a key premise in his meta-argument. I also offer a rival account of the effect of multiverse models on the debate about evil.
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  24. Karl J. Friston & Klaas E. Stephan (2007). Free-Energy and the Brain. Synthese 159 (3):417 - 458.score: 3.0
    If one formulates Helmholtz's ideas about perception in terms of modern-day theories one arrives at a model of perceptual inference and learning that can explain a remarkable range of neurobiological facts. Using constructs from statistical physics it can be shown that the problems of inferring what cause our sensory inputs and learning causal regularities in the sensorium can be resolved using exactly the same principles. Furthermore, inference and learning can proceed in a biologically plausible fashion. The ensuing scheme rests on (...)
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  25. Klaas J. Kraay (2013). Peter van Inwagen on Gratuitous Evil. Religious Studies:1-18.score: 3.0
    Defenders and critics of the evidential argument from evil typically agree that if theism is true, no gratuitous evil occurs. But Peter van Inwagen has challenged this orthodoxy by urging that for all we know, given God's goals, it is impossible for God to prevent all gratuitous evil, in which case God is not required do so. If van Inwagen is right, the evidential argument from evil fails. After setting out this striking and innovative move, I examine three responses found (...)
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  26. Klaas J. Kraay (2007). Absence of Evidence and Evidence of Absence. Faith and Philosophy 24 (2):203-228.score: 3.0
    I defend the first premise of William Rowe’s well-known arguments from evil against influential criticisms due to William Alston. I next suggest that the central inference in Rowe’s arguments is best understood to move from the claim that we have an absence of evidence of a satisfactory theodicy to the claim that we have evidence of absence of such a theodicy. I endorse the view which holds that this move succeeds only if it is reasonable to believe that (roughly) if (...)
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  27. Klaas J. Kraay, Theistic Replies to the a PRioriArgument for Atheism.score: 3.0
    In the central chapter of Can God Be Free? , William Rowe offers what amounts to an a priori argument for atheism. In what follows, I first clarify this argument, and I then defend it against recent criticisms due to William Hasker. Next, however, I outline four ways in which theists might plausibly reply to Rowe’s argument.
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  28. Klaas J. Kraay (2011). Incommensurability, Incomparability, and God's Choice of a World. International Journal for Philosophy of Religion 69 (2):91 - 102.score: 3.0
    Anselmian theism holds that there necessarily exists a being, God, who is essentially unsurpassable in power, knowledge, goodness, and wisdom. This being is also understood to be the creator and sustainer of all that is. In contemporary analytic philosophy of religion, this role is generally understood as follows: God surveys the array of possible worlds, and in his wisdom selects exactly one for actualization, based on its axiological properties. In this paper, I discuss an under-appreciated challenge for this account of (...)
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  29. Klaas J. Kraay (2003). Philo's Argument for Divine Amorality Reconsidered. Hume Studies 29 (2):283-304.score: 3.0
    A central tactic in Philo’s criticism of the design argument is the introduction of several alternative hypotheses, each of which is alleged to explain apparent design at least as well as Cleanthes’ analogical inference to an intelligent designer. In Part VI, Philo proposes that the world “…is an animal, and the Deity is the soul of the world, actuating it, and actuated by it” (DNR 6.3; 171); in Part VII, he suggests that “…it is a palpable and egregious partiality” to (...)
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  30. Stephen Gaukroger, John Andrew Schuster & John Sutton (eds.) (2000). Descartes' Natural Philosophy. Routledge.score: 3.0
    Possibly the most comprehensive collection of essays on Descartes' scientific writings ever published, this volume offers a detailed reassessment of his scientific work and its bearing on his philosophy. The 35 essays, written by some of the world's leading scholars, cover topics as diverse as optics, cosmology and medicine. The collection looks at Descartes' work in the sciences as an aspect of his natural-philosophical agenda and discusses: the central place of medicine in Descartes' overall project; the connections between his investigations (...)
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  31. Klaas Tindemans (2008). The Politics of the Poetics: Aristotle and Drama Theory in 17th Century France. [REVIEW] Foundations of Science 13 (3-4):325-336.score: 3.0
    Since the Renaissance, dramatic theory has been strongly influenced, sometimes even dominated by Aristotle’s Poetics. Aristotle’s concept of tragedy has been perceived as both a descriptive and a normative concept: a description of a practice as it should be continued. This biased reading of ancient theory is not exceptional, but in the case of Aristotle’s Poetics, a particular question can be raised. Aristotle has written about tragedy, at a moment that tragedy had no meaningful political or civic function anymore. As (...)
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  32. Ludovic De Cuypere & Klaas Willems (2008). Meaning and Reference in Aristotle's Concept of the Linguistic Sign. Foundations of Science 13 (3-4):307-324.score: 3.0
    To Aristotle, spoken words are symbols, not of objects in the world, but of our mental experiences related to these objects. Presently there are two major strands of interpretation of Aristotle’s concept of the linguistic sign. First, there is the structuralist account offered by Coseriu (Geschichte der Sprachphilosophie. Von den Anfängen bis Rousseau, 2003 [1969], pp. 65–108) whose interpretation is reminiscent of the Saussurean sign concept. A second interpretation, offered by Lieb (in: Geckeler (Ed.) Logos Semantikos: Studia Linguistica in Honorem (...)
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  33. Klaas J. Kraay (2010). The Problem of No Best World. In Charles Taliaferro & Paul Draper (eds.), A Companion to Philosophy of Religion, 2nd edition. Blackwell.score: 3.0
    This paper surveys recent literature on the Problem of No Best World.
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  34. Klaas J. Kraay (2009). Can God Choose a World at Random? In Yujin Nagasawa & Erik J. Wielenberg (eds.), New Waves in Philosophy of Religion. Palgrave Macmillan.score: 3.0
    On what basis does God choose a possible world to make actual? Theists typically claim that God freely selects exactly one world on the basis of its axiological characteristics. But suppose that (a) there are infinitely many unsurpassable worlds from which to choose; or else that (b) there are no unsurpassable worlds, but instead an infinite hierarchy of increasingly better worlds. On each of these scenarios, philosophers have alleged that God is unable rationally to choose a world (...)
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  35. Klaas J. Kraay (2008). Creation, Actualization and God's Choice Among Possible Worlds. Philosophy Compass 3 (4):854-872.score: 3.0
    God is traditionally understood to be a perfect being who is the creator and sustainer of all that is. God's creative and sustaining activity is often thought to involve choosing a possible world for actualization. It is generally said that either there is (a) exactly one best of all possible worlds, or there are (b) infinitely many increasingly better worlds, or else there are (c) infinitely many unsurpassable worlds within God's power to actualize. On each view, critics have offered arguments (...)
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  36. Klaas J. Kraay (2006). God and the Hypothesis of No Prime Worlds. International Journal for Philosophy of Religion 59 (1):49-68.score: 3.0
    Many theists hold that for any world x that God has the power to actualize, there is a better world, y, that God had the power to actualize instead of x. Recently, however, it has been suggested that this scenario is incompatible with traditional theism: roughly, it is claimed that no being can be essentially unsurpassable on this view, since no matter what God does in actualizing a world, it is possible for God (or some other being) to do better, (...)
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  37. Myron Arthur Penner (2014). Incommensurability, Incomparability, and Rational World-Choice. International Journal for Philosophy of Religion 75 (1):13-25.score: 3.0
    Klaas J. Kraay argues that the rational choice model for divine creation—according to which God chooses to actualize one world among possible alternatives based on its axiological properties—cannot succeed given failures of comparability across possible worlds. I argue that failure of comparability across worlds would not undermine the rationality of choosing one world to create among possible alternatives.
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  38. Np Klaas Landsman & Robin Reuvers (2013). A Flea on Schrödinger's Cat. Foundations of Physics 43 (3):373-407.score: 3.0
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  39. Klaas J. Kraay (2007). Absense of Evidence and Evidence of Absence. Faith and Philosophy 24 (2):203-228.score: 3.0
    I defend the first premise of William Rowe’s well-known arguments from evil against influential criticisms due to William Alston. I next suggest that the central inference in Rowe’s arguments is best understood to move from the claim that we have an absence of evidence of a satisfactory theodicy to the claim that we have evidence of absence of such a theodicy. I endorse the view which holds that this move succeeds only if it is reasonable to believe that (roughly) if (...)
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  40. Klaas J. Kraay & Chris Dragos (2013). On Preferring God's Non-Existence. Canadian Journal of Philosophy 43 (2):157-178.score: 3.0
    (2013). On preferring God's non-existence. Canadian Journal of Philosophy: Vol. 43, No. 2, pp. 157-178.
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  41. Klaas J. Kraay (2002). Reason for the Hope Within. Faith and Philosophy 19 (1):131-134.score: 3.0
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  42. Klaas Pieter Hart (1989). Ultrafilters of Character Ω. Journal of Symbolic Logic 54 (1):1 - 15.score: 3.0
    Using side-by-side Sacks forcing, it is shown that it is consistent that 2 ω be large and that there be many types of ultrafilters of character ω 1.
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  43. Klaas J. Kraay (2002). Externalism and Self-Knowledge Peter Ludlow and Norah Martin, Editors Stanford, CA: CSLI Publications, 1998, X + 382 Pp., $40.60. [REVIEW] Dialogue 41 (01):177-.score: 3.0
  44. William Rowe (2005). Replies to Critics. Philo 8 (1):47-54.score: 3.0
    In this paper I respond to criticisms of the book Can God Be Free? set forth by Bruce Russell, William Wainwright, Klaas Kraay, and Michael Almeida.
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  45. Eric Cator & Klaas Landsman (2014). Constraints on Determinism: Bell Versus Conway–Kochen. Foundations of Physics 44 (7):781-791.score: 3.0
    Bell’s Theorem from Physics 36:1–28 (1964) and the (Strong) Free Will Theorem of Conway and Kochen from Notices AMS 56:226–232 (2009) both exclude deterministic hidden variable theories (or, in modern parlance, ‘ontological models’) that are compatible with some small fragment of quantum mechanics, admit ‘free’ settings of the archetypal Alice and Bob experiment, and satisfy a locality condition akin to parameter independence. We clarify the relationship between these theorems by giving reformulations of both that exactly pinpoint their resemblance and their (...)
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  46. Klaas Huizing (1995). Das jüdische Apriori. Die Bedeutung der Religionsphilosophie Cohens für den jüdisch-christlichen Dialog. Neue Zeitschrift für Systematische Theologie Und Religionsphilosophie 37 (1).score: 3.0
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  47. Klaas Pieter Hart (1989). Ultrafilters of Character $Omega_1$. Journal of Symbolic Logic 54 (1):1-15.score: 3.0
    Using side-by-side Sacks forcing, it is shown that it is consistent that $2^\omega$ be large and that there be many types of ultrafilters of character $\omega_1$.
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  48. Klaas E. Stephan Karl J. Friston (2007). Free-Energy and the Brain. Synthese 159 (3):417.score: 3.0
    If one formulates Helmholtz’s ideas about perception in terms of modern-day theories one arrives at a model of perceptual inference and learning that can explain a remarkable range of neurobiological facts. Using constructs from statistical physics it can be shown that the problems of inferring what cause our sensory inputs and learning causal regularities in the sensorium can be resolved using exactly the same principles. Furthermore, inference and learning can proceed in a biologically plausible fashion. The ensuing scheme rests on (...)
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  49. Klaas Pieter Hart (2002). Review: B. Balcar, F. Franek, Independent Families in Complete Boolean Algebras; Bohuslav Balcar, Jan Pelant, Petr Simon, The Space of Ultrafilters on N Covered by Nowhere Dense Sets; Boban Velickovic, OCA and Automorphisms of $Scr{P}(Omega)/Fin$. [REVIEW] Bulletin of Symbolic Logic 8 (4):554-554.score: 3.0
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