Search results for 'Lara Flint' (try it on Scholar)

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  1.  12
    Jerry Berman & Lara Flint (2003). Commentary: Guiding Lights: Intelligence Oversight and Control for the Challenge of Terrorism. Criminal Justice Ethics 22 (1):2-58.
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  2.  1
    Maria Pia Lara (2007). Narrating Evil: A Postmetaphysical Theory of Reflective Judgment. Columbia University Press.
    Turning to such philosophers and writers as Jürgen Habermas, Walter Benjamin, Primo Levi, Giorgio Agamben, and Ariel Dorfman, Lara defines a reflexive relationship between an event, the narrative of the event, and the public reception of ...
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  3.  1
    Thomas P. Flint (2016). Orthodoxy and Incarnation: A Reply to Mullins. Journal of Analytic Theology 4 (1):180-192.
    R. T. Mullins’s “Flint’s Molinism and the Incarnation is too Radical,” published by this journal in 2015, attempts to summarize some speculations I have offered regarding Christology and eschatology, to show that these speculations are independently implausible, and to demonstrate that they are at odds with the pronouncements of the Fifth Ecumenical Council and hence incompatible with orthodox Christianity. In this reply, I argue that Mullins’s essay fails in all three of these endeavors: its summaries are inaccurate, its arguments (...)
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  4.  2
    Marco Antonio Lara (2016). Karma-yoga como ação moral ideal na Bhagavad-gita à luz da criteriologia künguiana. [REVIEW] Horizonte 14 (42):657-659.
    Dissertação de Mestrado LARA, Marco Antonio de. Karma-yoga como ação moral ideal na Bhagavad-gita à luz da criteriologia künguiana. 2016. Dissertação, Programa de Pós-graduação em Ciências da Religião, Pontifícia Universidade Católica de Minas Gerais, Belo Horizonte.
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  5. María Pía Lara (2009). Narrar El Mal: Una Teoría Posmetafísica Del Juicio Reflexionante. Editorial Gedisa.
    En este libro, la autora desarrolla su concepción del juicio reflexionante inspirada en Emmanuel Kant y en Hannah Arendt para concentrarse en cómo cierto tipo de narraciones modelan nuestras nociones de lo que consideramos moral. Lara nos ofrece distintas concepciones sobre el mal en su formulación histórica mediante los ejemplos de las tragedias griegas, las diferentes concepciones sobre el mal en la obra de Shakespeare, el uso literario de la metáfora en la obra de Joseph Conrad y en narraciones (...)
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  6. Maria Pia Lara (2013). The Disclosure of Politics: Struggles Over the Semantics of Secularization. Columbia University Press.
    María Pía Lara explores the ambiguity of secularization and the theoretical potential of a structural break between politics and religion.
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  7. Todd Calder, Claudia Card, Ann Cudd, Eric Kraemer, Alice MacLachlan, Sarah Clark Miller, María Pía Lara, Robin May Schott, Laurence Thomas & Lynne Tirrell (2009). Evil, Political Violence, and Forgiveness: Essays in Honor of Claudia Card. Lexington Books.
    Rather than focusing on political and legal debates surrounding attempts to determine if and when genocidal rape has taken place in a particular setting, this essay turns instead to a crucial, yet neglected area of inquiry: the moral significance of genocidal rape, and more specifically, the nature of the harms that constitute the culpable wrongdoing that genocidal rape represents. In contrast to standard philosophical accounts, which tend to employ an individualistic framework, this essay offers a situated understanding of harm that (...)
     
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  8. Mario Castagnino, Olimpia Lombardi & Luis Lara (2003). The Global Arrow of Time as a Geometrical Property of the Universe. Foundations of Physics 33 (6):877-912.
    Traditional discussions about the arrow of time in general involve the concept of entropy. In the cosmological context, the direction past-to-future is usually related to the direction of the gradient of the entropy function of the universe. But the definition of the entropy of the universe is a very controversial matter. Moreover, thermodynamics is a phenomenological theory. Geometrical properties of space-time provide a more fundamental and less controversial way of defining an arrow of time for the universe as a whole. (...)
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  9. María Pía Lara (2004). Claudia Card's Atrocity Paradigm. Hypatia 19 (4):186 - 193.
    This paper deals with Claudia Card's important contributions to a theory of evil that steps out from traditional models of thinking about this problem (theodicies, metaphysical theories, etc.). Instead, our author seeks to explore important elements from other theorists (such as Kant and Nietzsche) in order to build up her ideas of what she calls the "atrocity paradigm." This critical essay focuses mainly in the spaces where Card's conclusions need to rethink the limits and constraints of her theory.
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  10. María Pía Lara (2003). In and Out of Terror: The Vertigo of Secularization. Hypatia 18 (1):183 - 196.
    : The key concept is "vertigo of secularization." It relates to the fears that societies experience when understanding the need to ground their political orders as separated from religion. The erosion of values produces vertigos around the world. We need to understand better these kinds of processes because only by doing so can we keep that fear and violence from taking precedence over the hard working tasks of building up a global political community.
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  11.  15
    Nick Peim & Kevin J. Flint (2009). Testing Times: Questions Concerning Assessment for School Improvement. Educational Philosophy and Theory 41 (3):342-361.
    Contemporary education now appears to be dominated by the continual drive for improvement measured against the assessment of what students have learned. It is our contention that a foundational relation with assessment organises contemporary education. Here we draw on a 'way of thinking' that is deconstructive in its intent. Such thinking makes clear the vicious circularity of the argument for improvement, wherein assessment valorised in discourses of improvement provides not only a rationalisation for improvement via assessment, but also the very (...)
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  12. María Pía Lara (2010). Postcard From the Periphery: A View From Mexico. Thesis Eleven 100 (1):41-45.
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  13.  74
    Thomas P. Flint & Michael C. Rea (eds.) (2009). The Oxford Handbook of Philosophical Theology. Oxford University Press.
    Philosophical theology is aimed primarily at theoretical understanding of the nature and attributes of God and of God's relationship to the world and its inhabitants. During the twentieth century, much of the philosophical community had grave doubts about our ability to attain any such understanding. In recent years the analytic tradition in particular has moved beyond the biases that placed obstacles in the way of the pursuing questions located on the interface of philosophy and religion. The result has been a (...)
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  14.  31
    Thomas P. Flint (2011). The Molinist Debate: A Reply to Hasker. In Ken Perszyk (ed.), Molinism: The Contemporary Debate. OUP Oxford 37.
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  15. Juan José Lara (2009). Underdetermination Vs. Indeterminacy. Daimon: Revista de Filosofia 47:219-228.
    Thomas Bonk has dedicated a book to analyzing the thesis of underdetermination of scientific theories, with a chapter exclusively devoted to the analysis of the relation between this idea and the indeterminacy of meaning. Both theses caused a revolution in the philosophic world in the sixties, generating a cascade of articles and doctoral theses. Agitation seems to have cooled down, but the point is still debated and it may be experiencing a renewed resurgence.
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  16.  86
    Maria Pia Lara (1998). The Frail Emergence of Mexico's Democracy: Conquering Public Space. Thesis Eleven 53 (1):65-78.
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  17. Thomas P. Flint (2004). Risky Business: Open Theism and the Incarnation. Philosophia Christi 6 (2):213 - 233.
    The debate within the Christian academic community over open theism, or "openism", has been quite intense of late. Progress in this debate depends upon our examining how openism and its rivals fare when applied to particular Christian doctrines, beliefs, and practices. I hope to further the debate by raising a question regarding the Incarnation: ’Was Jesus Christ free in a morally significant way?’ After arguing that the two principal alternatives to openism (Thomism and Molinism) can offer internally plausible answers to (...)
     
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  18. Thomas Flint (2011). Should Concretists Part with Mereological Models of the Incarnation? In Anna Marmodoro & Jonathan Hill (eds.), The Metaphysics of the Incarnation. OUP Oxford
     
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  19.  12
    Francisco de Lara (2016). ¿Fenomenología de Lo Concreto? Crítica Fenomenológico-Política Del Programa Filosófico de Heidegger En 1919/20. Trans/Form/Ação 39 (1):37-56.
    RESUMEN: El artículo expone el programa filosófico de Heidegger en su cursoProblemas fundamentales de la fenomenología de 1919/20 y destaca su concepto de concreción. Por esa vía se explicita cuál es para Heidegger el asunto y la tarea de la filosofía. Finalmente, se lleva a cabo una crítica de sus pretensiones tanto de concreción como de formalidad, mostrando que ambas están lastradas por varios prejuicios. Para finalizar, se ponen de relieve, también de forma crítica, algunas consecuencias fenomenológicas y políticas de (...)
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  20. Dumitru Roman, Uwe Keller, Holger Lausen, Jos de Bruijn, Rubén Lara, Michael Stollberg, Axel Polleres, Cristina Feier, Cristoph Bussler & Dieter Fensel (2005). Web Service Modeling Ontology. Applied Ontology 1 (1):77-106.
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  21.  30
    Marcus R. Munafò & Jonathan Flint (2011). Dissecting the Genetic Architecture of Human Personality. Trends in Cognitive Sciences 15 (9):395-400.
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  22. Thomas P. Flint (1999). A New Anti-Anti-Molinist Argument. Religious Studies 35 (3):299-305.
    This paper argues that William Hasker's 'A new anti-Molinist argument' offers a fascinating but ultimately unsuccessful new instalment in his continuing campaign to discredit the picture of providence based on the theory of middle knowledge. It is first shown that Hasker's argument, though suffering from a seemingly irreparable logical gap, does nicely highlight a significant (and hitherto unduly underemphasized) point of contention between Molinists and anti-Molinists -- the question whether or not Molinists are committed to viewing counterfactuals of creaturely freedom (...)
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  23. Thomas P. Flint & Alfred J. Freddoso (1983). The Existence and Nature of God. Notre Dame: University of Notre Dame Press.
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  24.  25
    Thomas P. Flint (1994). Divine Foreknowledge and Human Freedom: The Coherence of Theism: Omniscience. [REVIEW] International Studies in Philosophy 26 (1):107-107.
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  25.  80
    Juan José Lara (2011). Talking About Nothing. [REVIEW] Teorema: International Journal of Philosophy (3).
    Review of "Talking about nothing. Numbers, hallucinations, and fictons". Jody Azzouni. Oxford: Oxford University Press, 2010.
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  26.  3
    Maria Pia Lara (2008). Reflective Judgment as World Disclosure. Philosophy and Social Criticism 34 (1-2):83-100.
    In this article I deal with Kant's concept of reflective judgment, and recover it through its links to the aesthetic dimension as its fundamental scenario. Then I go on to explain why Hannah Arendt understood this important Kantian connection, and why she thought it would allow her to develop it through a political dimension. Last, having reviewed both Kant and Arendt's contributions to the concept of reflective judgment, I recover my own input to the concept by showing its linguistic dimension (...)
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  27.  73
    Thomas P. Flint (2001). The Possibilities of Incarnation: Some Radical Molinist Suggestions. Religious Studies 37 (3):307-320.
    The traditional doctrine of the Incarnation maintains that God became man. But was it necessary that God become the particular man He in fact became? Could some man or woman other than the man born in Bethlehem roughly two thousand years ago have been assumed by the Son to effect our salvation? This essay addresses such questions from the perspective of one embracing Molina's picture of divine providence. After showing how Molina thought his theory of middle knowledge helps alleviate a (...)
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  28.  91
    Thomas P. Flint (1987). Compatibilism and the Argument From Unavoidability. Journal of Philosophy 84 (August):423-40.
  29.  44
    R. Flint, James Sully & W. C. Coupland (1876). Philosophical Journals. Mind 1 (2):273-282.
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  30.  98
    O. D. Lara (1997). Resistance and Struggles. Diogenes 45 (179):187-208.
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  31. Thomas P. Flint (2008). Divine Providence. In Thomas P. Flint & Michael C. Rea (eds.), The Oxford Handbook of Philosophical Theology. Oxford University Press
    This article attempts to spell out more clearly the Thomist, the Openist, and the Molinist approaches to divine providence, and to indicate the strengths and weaknesses of these three positions. It begins by discussing both the traditional notion of divine providence and the libertarian picture of freedom. The article then argues that each theory of divine providence has its advantages and disadvantages. Each has had numerous able and creative defenders. As with most philosophical disputes, one can hardly expect this debate (...)
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  32.  8
    John F. Richards & Elizabeth P. Flint (1990). Long-Term Transformations in the Sundarbans Wetlands Forests of Bengal. Agriculture and Human Values 7 (2):17-33.
    The landscape of the Sundarbans today is a product of two countervailing forces: conversion of wetland forests to cropland vs. sequestration of the forests in reserves to be managed for long-term sustained yield of wood products. For two centures, land-hungry peasants strove to transform the native tidal forest vegetation into an agroecosystem dominated by paddy rice and fish culture. During the colonial period, their reclamation efforts were encouraged by landlords and speculators, who were themselves encouraged by increasingly favorable state policies (...)
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  33.  38
    Thomas P. Flint (2001). 'A Death He Freely Accepted': Molinist Reflections on the Incarnation. Faith and Philosophy 18 (1):3-20.
    Traditional Christians face a puzzle concerning the freedom and perfection of Christ. Jesus the man, it seems, must have possessed significant freedom forhim to serve as a moral example for us and for his death to have been truly meritorious. Yet Jesus the Son of God must be incapable of sinning if he is trulydivine. So if Jesus is both human and divine, one of these two attributes - significant freedom or moral perfection - apparently needs to be surrendered. In (...)
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  34. Heidi Grasswick, Cressida J. Heyes, Cheryl L. Hughes, Alison M. Jaggar, Marìa Pìa Lara, Bonnie Mann, Norah Martin, Diana Tietjens Meyers, Kate Parsons, Misha Strauss, Margaret Urban Walker, Abby Wilkerson & IrisMarion Young (2002). Recognition, Responsibility, and Rights: Feminist Ethics and Social Theory. Rowman & Littlefield Publishers.
    This collection of papers by prominent feminist thinkers advances the positive feminist project of remapping the moral by developing theory that acknowledges the diversity of women.
     
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  35.  77
    Thomas P. Flint & Alfred J. Freddoso (1983). Maximal Power. In Alfred J. Freddoso (ed.), The Existence and Nature of God. University of Notre Dame Press 81--114.
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  36.  42
    Thomas P. Flint (1983). The Problem of Divine Freedom. American Philosophical Quarterly 20 (3):255 - 264.
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  37.  73
    Thomas P. Flint (1990). Hasker's God, Time, and Knowledge. Philosophical Studies 60 (1-2):103 - 115.
  38. María Pía Lara (1995). Albrecht Wellmer: Between Spheres of Validity. Philosophy and Social Criticism 21 (2):1-22.
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  39.  86
    Thomas P. Flint (1991). Middle Knowledge and the Doctrine of Infallibility. Philosophical Perspectives 5:373-393.
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  40.  16
    Kate Flint (2013). Women Writers and the Dark Side of Late-Victorian Hellenism. The European Legacy 18 (6):763-764.
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  41.  60
    Dairon Rodríguez, Jorge Hermosillo & Bruno Lara (2012). Meaning in Artificial Agents: The Symbol Grounding Problem Revisited. Minds and Machines 22 (1):25-34.
    The Chinese room argument has presented a persistent headache in the search for Artificial Intelligence. Since it first appeared in the literature, various interpretations have been made, attempting to understand the problems posed by this thought experiment. Throughout all this time, some researchers in the Artificial Intelligence community have seen Symbol Grounding as proposed by Harnad as a solution to the Chinese room argument. The main thesis in this paper is that although related, these two issues present different problems in (...)
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  42.  31
    Thomas P. Flint (2003). The Multiple Muddles of Maverick Molinism. Faith and Philosophy 20 (1):91-100.
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  43. M. Ángeles Arráez, Miguel Moreno, Francisco Lara, Pedro Francés & Javier Rodríguez Alcázar (2010). Bioethics and Human Enhancement: An Interview with Julian Savulescu. Dilemata 3:15-25.
     
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  44.  26
    María Pía Lara (2007). Why Do We Need to Create a Moral Image of the World? Thesis Eleven 91 (1):6-26.
    This article deals with our constructed notions of evil and how an historical appraisal takes shape after specific stories and narratives become important objects of public deliberation, historical criticism, and disclosive views of what constitutes the moral harms of human cruelty. I analyze the historical representations of the meaning of evil in specific historical times through narratives that have made important contributions to our historical understanding of them. I also propose that our learning from them is the result of public (...)
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  45.  14
    Thomas P. Flint (2015). Is Model T Rattle-Free? Faith and Philosophy 32 (2):177-181.
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  46. Thomas Flint (1988). Two Accounts of Providence. In Thomas V. Morris (ed.), Divine and Human Action: Essays on the Metaphysics of Theism. Cornell University Press 147-181.
     
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  47.  46
    Thomas P. Flint (1988). Williams on What the President Knew. Analysis 48 (1):61 - 63.
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  48.  12
    Tom Flint & Phil Turner (2016). Enactive Appropriation. AI and Society 31 (1):41-49.
  49.  46
    Juan José Lara (2010). Ontological Commitment: Syntax, Semantics and Subjectivism. In A. Jaume, M. Liz, D. Pérez, M. Ponte & M. Vázquez (eds.), Proceedings of the Sixth Conference of the Spanish Society for Analytic Philosophy. SEFA
  50.  18
    Francisco Lara (2006). La entidad de los animales y nuestras obligaciones con ellos. Signos Filosóficos 8 (15):105-128.
    The article analyzes two basic matters in the recent development of the zooethics. First, whether traditional reasons for the coincidence between the limits of moral community and the limits of human species are valid. Second, the question of what kind of obligations we would have with animals in..
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