Search results for 'Ma Katiuska Cabrera Suárez' (try it on Scholar)

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  1. María de la Cruz Déniz Déniz & Ma Katiuska Cabrera Suárez (2005). Corporate Social Responsibility and Family Business in Spain. Journal of Business Ethics 56 (1):27 - 41.score: 2010.0
    Despite the economic relevance and distinctiveness of family firms, little attention has been devoted to researching their nature and functioning. Traditionally, family firms have been associated both to positive and negative features in their relationships with the stakeholders. This can be linked to different orientations toward corporate social responsibility. Thus, this research aims to identify the approaches that Spanish family firms maintain about social responsibility, based on the model developed by Quazi and O' Brien Journal of Business Ethics 25, 33-51 (...)
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  2. María la Cruz Déniz Dénidez & Ma Katiuska Cabrera Suárez (2005). Corporate Social Responsibility and Family Business in Spain. Journal of Business Ethics 56 (1).score: 2010.0
    Despite the economic relevance and distinctiveness of family firms, little attention has been devoted to researching their nature and functioning. Traditionally, family firms have been associated both to positive and negative features in their relationships with the stakeholders. This can be linked to different orientations toward corporate social responsibility. Thus, this research aims to identify the approaches that Spanish family firms maintain about social responsibility, based on the model developed by Quazi and O Brien Journal of Business Ethics 25, 33–51 (...)
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  3. Suárez Llanos & L. Ma (2007). Positivismo Crítico Comprehensivo (No Incluyente, No Exclusivo Pero Excluyente). In Josep J. Moreso (ed.), Legal Theory: Legal Positivism and Conceptual Analysis: Proceedings of the 22nd Ivr World Congress, Granada 2005, Volume I = Teoría Del Derecho: Positivismo Jurídico y Análisis Conceptual. Franz Steiner Verlag.score: 240.0
     
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  4. Ma del Pilar Abaroa Álvarez, Karen Lizeth Cervantes Suárez, Ingrid Xiomara Díaz Nava, Ximena Luna Torres & Dalia Sierra Corona (2005). ¿ Cómo se reflejan, en las mujeres queretanas de la actualidad, las principales transformaciones sociales que ha sufrido el maquillaje a lo largo de la historia? Episteme 2 (5).score: 240.0
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  5. Antoine Suarez (2009). On Bell, Suarez-Scarani, and Leggett Experiments: Reply to a Comment by Marek Żukowski in [Found. Phys. 38:1070, 2008]. Foundations of Physics 39 (2):156-159.score: 210.0
    It is shown that the before-before (or Suarez-Scarani) experiment refutes hidden variable models with a deterministic (“realistic”) nonlocal part, whereas experiments violating Leggett-type inequalities refute models with biased random local part. Therefore the claim that Gröblacher et al. (Nature 446:871–875, 2007) present “an experimental test of nonlocal realism” is misleading, and Marek Żukowski’s (Found. Phys. 38:1070, 2008) comment misses the point. A new experiment is suggested.
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  6. John Ma (2006). Chaniotis (A.) War in the Hellenistic World. A Social and Cultural History. Pp. Xxiv + 308, Maps, Ills. Malden, MA and Oxford: Blackwell Publishing, 2005. Paper, £16.99 (Cased, £55). ISBN: 0-631-22608-7 (0-631-22607-9 Hbk). [REVIEW] The Classical Review 56 (02):421-.score: 180.0
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  7. Cai Ma (2004). Ma Cai Wen Ji. Zhongshan da Xue Chu Ban She.score: 180.0
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  8. Kechang Ma (2005). Ma Kechang Wen Ji. Wuhan da Xue Chu Ban She.score: 180.0
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  9. Francisco Suárez (1982). Suárez on Individuation: Metaphysical Disputation V, Individual Unity and its Principle. Marquette University Press.score: 180.0
  10. Walter Sánchez Suárez (2012). ¿Más que pacientes morales? Dilemata 9:131-134.score: 120.0
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  11. Norbert Brieskorn Sj (2009). Pensar a substância em Francisco Suárez – a respeito da Disputatio Metaphysica XXXIII. Veritas 54 (3).score: 38.0
    Francisco Suárez (1548-1617) publicou em 1597 sua obra-prima em metafísica, as Disputationes metaphysicae. Na trigésima terceira Disputa – o objeto deste artigo – Suárez defende primeiramente a substância sobtrês aspectos: como “ens per se” (uma entidade independente), como o que permanece no tempo, e como o suporte fundamental de acidentes. Secundariamente, ele utiliza três distinções com o objetivo de articular a noção de substância: substâncias completas e incompletas, substâncias perfeitas e imperfeitas, e a distinção entre substância primeira e (...)
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  12. Ángel Poncela González (2011). Presencia y disposición de las Disputationes Metaphysicae de Francisco Suárez en el proyecto ontológico-existenciario de Martin Heidegger. Veritas 56 (2).score: 38.0
    Nuestro propósito se cifra en esta ocasión, en mostrar los motivos filosóficos que condujeron al Martin Heidegger a introducir la metafísica suareciana en la configuración de su ontología existenciaria. Tomaremos como hilo conductor la historia del ser y más en concreto, la de su olvido en favor del ente y que Heidegger desarrolló en diferentes escritos como un momento negativo, fundamental y previo a la exposición de su concepción de la Metafísica. En este relato dejaremos anotado, la función capital que (...)
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  13. Paulo Roberto Margutti Pinto (2008). Sentido da Vida E valor da Vida: Uma diferença crucial? (Discussão Das idéias de júlio cabrera). Philósophos - Revista de Filosofia 9 (1).score: 30.0
    No presente texto, faço uma discussão das idéias de Júlio Cabrera, apresentadas no artigo “Sentido e valor da vida: uma diferença crucial”. Procuro mostrar, contra Cabrera, que a questão sobre o sentido da vida está imbricada com a questão do valor da vida. Argumento que, a favor de Cabrera, podemos identificar um valor negativo na vida, mas, contra ele, podemos identificar também um valor positivo. Seu pessimismo advém de uma visão parcial da realidade, uma vez que ele (...)
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  14. Jorge Secada (2012). Suárez on Continuous Quantity. In Benjamin Hill & Henrik Lagerlund (eds.), The Philosophy of Francisco Suárez. Oxford University Press, Oxford and New York.score: 27.0
    A discussion of Suarez's views on continuous quantity in the context of his place in the history of philosophy. The paper raises issues about conceptual change in intellectual history. It advances original interpretations of Aristotle and Suarez on continuous quantity.
     
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  15. Javier Roberto Suárez González (2011). José Olimpo Suárez Molano: “Richard Rorty: The American Neopragmatism”. [Spanish]. Eidos 5:147-151.score: 26.0
    A Richard Rorty se le considera hoy en día como uno de los filósofos más importantes de Norteamérica. Es posible que esta afirmación sea discutible; lo indiscutible es que, a juicio de los críticos, es el mejor escritor filosófico después de Bertrand Russell….
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  16. Daniel Schwartz (2008). Francisco Suárez on Consent and Political Obligation. Vivarium 46 (1):59-81.score: 24.0
    Interpreters disagree on the origin that Francisco Suárez assigns to political obligation and correlative political subjection. According to some, Suárez, as other social contract theorists, believes that it is the consent of the individuals that causes political obligation. Others, however, claim that for Suárez, political obligation is underived from the individuals' consent which creates the city. In support of this claim they invoke Suárez's view that political power emanates from the city by way of "natural resultancy". (...)
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  17. Wenhua Chai (2006). Traditional Confucianism in Modern China: Ma Yifu's Ethical Thought. [REVIEW] Frontiers of Philosophy in China 1 (3):366-381.score: 24.0
    Modem neo-Confucianism is studied at two levels, one is at the historical level and the other at the academic level. Modern neo-Confucianism at the historical level was developed in the modern context, but its basic content belongs to the traditional Confucianism or the study of Confucian classics. Modem neo-Confucianism at the academic level recognizes both the deficiencies of the traditional Confucianism and rationality of western learning, and dedicates itself to the modernization of Confucianism. Though Ma Yifu's moral philosophy is developed (...)
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  18. Jeffrey K. McDonough, Comments on Roger Ariew's “Descartes and Leibniz as Readers of Suarez”.score: 24.0
    Comments on Roger Ariew’s “Descartes and Leibniz as Readers of Suarez," presented at Franscico Suarez, S.J.: Last Medieval or First Early Modern?, London, Ontario, University of Western Ontario, September 2008.
     
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  19. Vicente Medina (2013). The Innocent in the Just War Thinking of Vitoria and Suárez: A Challenge Even for Secular Just War Theorists and International Law. Ratio Juris 26 (1):47-64.score: 24.0
    Vitoria and Suárez defend the categorical immunity of the innocent not to be intentionally killed. But they allow for inflicting collective punishment on the innocent and the noninnocent alike during and after a just war. So they allow for deliberately harming them. Inflicting harm on the innocent can often result in their death. Hence, holding both claims seems incoherent. First, the objections against using the term “innocent” are explained. Second, their views on just war are explored. And third, by (...)
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  20. Guy Walther (2007). Freiheitsentziehende Maßnahmen in Altenpflegeheimen – rechtliche Grundlagen und Alternativen der Pflege. Ethik in der Medizin 19 (4):289-300.score: 24.0
    Freiheitsentziehende Maßnahmen in Altenpflegeheimen sind unter pflegerischen und ethischen, aber auch betreuungsrechtlichen und vor allem strafrechtlichen Gesichtspunkten von besonderer Bedeutung. Häufig sind eingeschränkte Mobilität, Verringerung der kognitiven Funktionen, große Hilfsbedürftigkeit des älteren Menschen der auslösende Faktor für den Einsatz derartiger Einschränkungen. Daneben gibt es jedoch Hinweise, dass die Anwendung freiheitsentziehender Maßnahmen auch mit organisatorischen Abläufen in Altenpflegeeinrichtungen zusammenhängt. Der vorliegende Beitrag diskutiert, wieweit freiheitsentziehende und freiheitsbeschränkende Maßnahmen bei alten Menschen überhaupt zulässig sind und zeigt auf, dass die Entwicklung von alternativen (...)
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  21. Óscar Barroso Fernández (2011). Los entes de razón en Suárez. Una concepción barroca de la realidad. Anales Del Seminario de Historia de la Filosofía 28:135-161.score: 24.0
    En el presente artículo se pretende mostrar la importante función que Suárez tiene reservada a los entes de razón: el aseguramiento de la validez científica. Al respecto resulta fundamental caer en la cuenta de la diferencia entre la quimera y el resto de los entes de razón: negación, relación de razón y privación. Con ello Suárez ha asentado las bases de la manera propiamente barroca de entender el mundo: una realidad extramental para cuyo conocimiento científico requerimos de la (...)
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  22. Manuel Lázaro Pulido (2012). La risa en Francisco Suárez. El paso de la Edad Media al Barroco. Anales Del Seminario de Historia de la Filosofía 29 (1):65-96.score: 24.0
    El estudio muestra la relación entre la tradición medieval presente en la segunda escolástica y las consecuencias en el Barroco del humanismo renancentista, a partir de la referencia que hace Suárez a la risa en el Comentario al De anima. Aparece un desarrollo de la temática clásica y medieval sobre la risa, donde se tiene en cuenta la esfera intelectual del Humanismo científico y se señalan algunas temáticas que se tendrán presente en el Barroco moderno.
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  23. Juan Cruz Cruz (2009). La injuria al honor como motivación de guerra, según Vitoria, Molina y Suárez. Veritas 54 (3).score: 24.0
    When a great thinker of the Spanish Golden Age, such as Vitoria, Molina or Suárez, inquires about the fundamental cause which justifies a licit declaration of war, “injury” is included as one of these causes. Here, “injury” is understood as an infringement of a right, an injustice committed and for which restitution has not been made. Among the injuries which may licitly be considered a justification for war, there is the “insult to honor”, especially to the honor of the (...)
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  24. Leopoldo Prieto López (2013). Realidad, aliquidad y nihilidad en Suárez y la filosofía moderna: a propósito de la doctrina suareciana de los transcendentales. Anales Del Seminario de Historia de la Filosofía 30 (1):49-69.score: 24.0
    the main relevant philosophical aspect in Suárez’s interpretation of the transcendentals is his doctrine of the notions res and aliquid . therefore, after analyzing the nature and the number of the transcendentals, as well as the relationship between them and the first principles, the article goes into a detailed historical analysis of the notions res and aliquid. With precedents in Avicenna and Duns Scotus, the ens is understood according to Suarez, negatively, as it is not nothing and, in such (...)
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  25. Stephen H. Daniel (2000). Berkeley, Suárez, and the Esse-Existere Distinction. American Catholic Philosophical Quarterly 74 (4):621-636.score: 21.0
    For Berkeley, a thing's existence 'esse' is nothing more than its being perceived 'as that thing'. It makes no sense to ask (with Samuel Johnson) about the 'esse' of the mind or the specific act of perception, for that would be like asking what it means for existence to exist. Berkeley's "existere is percipi or percipere" (NB 429) thus carefully adopts the scholastic distinction between 'esse' and 'existere' ignored by Locke and others committed to a substantialist notion of mind. Following (...)
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  26. Charles Girard (2013). Instituer l’espace de la contestation : la compétence du peuple et la régulation des médias. Philosophiques 40 (2):399-432.score: 21.0
    Charles Girard | : Si la démocratie doit être comprise comme le gouvernement du peuple par et pour le peuple, il faut que le jugement populaire soit compétent : les procédures décisionnelles doivent pouvoir être à la fois inclusives et efficaces. Cet article considère l’une des conditions de la compétence du peuple : l’existence d’un espace public propice à la contestation publique des décisions politiques. En confrontant les paradigmes contestataire (Pettit) et épistémique (Cohen, Estlund) de la démocratie, il montre d’abord (...)
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  27. Bsam-Gtan-Chos-ʼphel (2005). Gsaṅ-Sṅags Rñiṅ-Ma Daṅ Gʼyuṅ-Druṅ Bon Gyi Lugs Gñis Las Byuṅ Baʼi Theg Pa Rim Pa Dguʼi Rnam Gźag. Wā-Ṇa Dbus Bod Kyi Ches Mthoʼi Gtsug Lag Slob Gñer Khaṅ.score: 21.0
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  28. Bsam-Gtan-Chos-ʾ & Phel (2005). Gsaṅ-Sṅags Rñiṅ-Ma Daṅ Gʾyuṅ-Druṅ Bon Gyi Lugs Gñis Las Byuṅ Baʾi Theg Pa Rim Pa Dguʾi Rnam Gźag. Wā-Ṇa Dbus Bod Kyi Ches MthoʾI Gtsug Lag Slob Gñer Khaṅ.score: 21.0
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  29. Rdo-Rje-Tshe-Riṅ (ed.) (2006). Gsaṅ Chen Sṅa-ʼgyur Rñiṅ-Ma-Paʼi Gsuṅ Rab Phyogs Bsgrigs Dri Med Legs Bśad Kun ʼdus nor Buʼi Baṅ Mdzod Las .. [REVIEW] Mtsho-Sṅon Mi-Rigs Dpe-Skrun-Khaṅ.score: 21.0
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  30. Marleen Rozemond (2012). Unity in the Multiplicity of Suárez's Soul. In Benjamin Hill & Henrik Lagerlund (eds.), The Philosophy of Francisco Suárez. Oup Oxford.score: 21.0
    Suárez held that the vital faculties of the soul are really distinct from the soul itself and each other and that they cannot causally interact. This means that he needed to account for the connections between the activities of the faculties: they both interfere with and contribute to each other’s activities. Suárez does so by giving the soul a direct causal role in these activities. This role requires the unity of the soul of a living being and (...) used it to argue against the view that a living being, in particular a human being, has more than one soul. This line of thought displays some affinity with arguments for the simplicity of the soul from the unity of consciousness. One important difference is that Suárez was talking not just about mental activities but about all vital activities. (shrink)
     
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  31. Chai Wenhua (2006). Traditional Confucianism in Modern China: Ma Yifu's Ethical Thought. Frontiers of Philosophy in China 1 (3):366-381.score: 21.0
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  32. Jorge J. E. Gracia (1992). Suárez and the Doctrine of the Transcendentals. Topoi 11 (2):121-133.score: 18.0
    This article discusses Suárez''s views concerning the transcendentals, that is, being and those attributes of it that extend to everything. In particular it explores Suárez''s notion of transcendentality and the way in which he conceived the transcendental attributes of being are related to it. It makes two claims: First, that Suárez has an intensional, rather than an extensional understanding of transcendentality; and, second, that Suárez''s understanding of truth and goodness, as expressing real extrinsic denominations based on (...)
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  33. Norman J. Wells (1984). Material Falsity in Descartes, Arnauld, and Suarez. Journal of the History of Philosophy 22 (1):25-50.score: 18.0
    Arnauld's criticisms as "a model of confusion confounded.” In a review of Wilson's book, R. McRae refers to "the difficult and not too coherent subject of material falsity. '' J. Cottingham describes the Descartes-Arnauld debate on the material falsity of adventitious ideas as "an involved and rather inconclusive exchange " and claims that the example of the material falsity of such ideas espoused by Descartes in Meditation III is "needlessly complicated. " A. Kenny, in turn, notes that several things are (...)
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  34. Alfred Freddoso, Suarez on God's Causal Involvement in Sinful Acts.score: 18.0
    In this paper I will explore certain key features of Francisco Suarez's account of God's action in the world, with an eye toward explaining his view of the precise way in which God concurs with--that is, makes an immediate causal contribution to--free action in general and sinful action in particular. Suarez agrees with his mainly Thomistic opponents that God is an immediate cause of every effect produced by creatures--including every free act and, a fortiori , every sinful act elicited by (...)
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  35. Benjamin Hill & Henrik Lagerlund (eds.) (2012). The Philosophy of Francisco Suárez. OUP Oxford.score: 18.0
    During the seventeenth century Francisco Suárez was considered one of the greatest philosophers of the age. He was the last great Scholastic thinker and profoundly influenced the thought of his contemporaries within both Catholic and Protestant circles. Suárez contributed to all fields of philosophy, from natural law, ethics, and political theory to natural philosophy, the philosophy of mind, and philosophical psychology, and--most importantly--to metaphysics, and natural theology. Echoes of his thinking reverberate through the philosophy of Descartes, Locke, Leibniz, (...)
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  36. Sergio Raúl Castaño (2014). Souveräne Staatsgewalt nach der Lehre Hermann Hellers und potestas superiorem non recognoscens bei Vitoria und Suárez im Vergleich. Archiv Fuer Rechts- Und Sozialphilosphie 100 (1):77-93.score: 18.0
    This article means to show how Aristotelian second scholasticism on the one hand, and Hermann Heller on the other, converge to assert the supremacy of political power, the politicity of positive law, the independence of the political community and its role as a primary subject of international law. These coincidences between the founders of modern international law and the great theoretician of the State become evident not in their respective philosophical premises, but, above all, in their conclusions on the properties (...)
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  37. Daniel Heider (2007). Is Suárez's Concept of Being Analogical or Univocal? American Catholic Philosophical Quarterly 81 (1):21-41.score: 18.0
    This article deals with the question of Suárez’s conception of being, which prima facie seems to oscillate between a Scotistic univocal conception anda conception of being according to the analogy of intrinsic attribution. The paper intends to show that Suárez’s doctrine can in no way be interpreted as representative of the univocal conception, and proceeds in six steps. First, it highlights the importance of the Uncommon Doctor’s theory of the unity of both the formal and the objective concepts (...)
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  38. Erik Åkerlund (2009). Suárez on Forms, Universals and Understanding. Studia Neoaristotelica 6 (2):159-182.score: 18.0
    Suarezii de formis, universalibus, notitia intellectiva sententiaSententia Suarezii circa quaestionem famosam de statu universalium variissimis modis ab diversis interpretibus exponi solet. In disertatio quidem proposita res paulo aliter pertractatur, a Suarezii metaphysica doctrina de formis substantialibus et de cognitione intellectiva ac sctientia exeundo. Quae Suarezii doctrinae diligenti analysi subiciuntur earumque conexio consideratur. Respectu quaestione supradicta, scil. quaenam fuit vera Suarezii de statu universalium sententia, arguitur, Suarezium nominalismum moderatum professum esse, quae conclusio suadetur ex doctrinis suis de formis substantialibus et de (...)
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  39. Bernardo J. Canteñs (2003). Suárez on Beings of Reason. American Catholic Philosophical Quarterly 77 (2):171-187.score: 18.0
    Beings of reason or non-existent objects have always been a source of mind-boggling paradoxes that have vexed philosophers and thinkers in the past and present. Consider Bertrand Russell’s paradox: “if A and B are not different, then the difference between A and B does not subsist. But how can a non-entity be the subject of a proposition?” Or Meinong’s paradox: “There are objects of which it is true that there are no such objects.” At the root of these troubling conundrums (...)
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  40. David Svoboda (2007). Francisco Suárez on the Addition of the One to Being and the Priority of the One Over the Many. Studia Neoaristotelica 4 (2):158-172.score: 18.0
    Franciscus Suarez de additione Unitatis ad Ens et prioritate Unitatis respectu MultitudinisSolutio quaestionis de natura additionis conceptuali Unius ad Ens, quam Suarez proponit, traditionem Aristotelico-Averroisticam (per Aquinatum mediatam) primo sequitur. Secundum hanc traditionem, Unum non superaddit Enti nisi determinationem negativam. Suárez similiter negat Unum dicere perfectionem positivam ab Ente ut sic distinctam, sive ex natura rei, sive ratione tantum. Sententiam suam exponens, Suarez multas alias conceptiones critice pertractat, praecipue autem doctrinam auctorum quorundam (plerumque Franciscanorum) impugnat, qui docent Unum superaddere (...)
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  41. Patricia Díaz-Herrera (2006). The Notion of Time in Francisco Suárez and its Contemporary Relevance. Studia Neoaristotelica 3 (2):142-159.score: 18.0
    In the fiftieth disputation of his Disputationes metaphysicae (1597), Francisco Suárez distinguishes three notions of time. Suárez offers an account of the ways in which the predicate ‘when’ can be taken and presents a more general perspective based on the principle of duration, rather than the Aristotelian definition of time. His view differs from Aristotle’s and Aquinas’ account because Suárez emphasizes that time cannot be reduced to the number of the movement of the last sphere in the (...)
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  42. Daniel Heider (2009). The Nature of Suárez's Metaphysics: Disputationes Metaphysicae and Their Main Systematic Strains. Studia Neoaristotelica 6 (1):99-110.score: 18.0
    The paper presents seven basic features of Francisco Suárez’s metaphysics. They are as follows: “Univocalization” of the concept of being and transcendental properties, “reification” of the act-potency doctrine, “ontologization” of individuality, “conceptualization” of the Scotist perspective, “existential” character of the concept of being, “epistemologization” and “methodologization” of metaphysics. Whereas the first five are indicated as remaining in the preserve of the traditional scholastic philosophy, the last two are taken as portending the methodological priority of the subjective states of affairs (...)
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  43. Milton Snoeyenbos & Kenneth Smith (2000). Ma and Sun on Insider Trading Ethics. Journal of Business Ethics 28 (4):361 - 363.score: 18.0
    Ma and Sun have recently argued that some forms of insider trading are ethically acceptable. We argue that the authors fail to prove three key premises of their argument, which is therefore unsound.
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  44. Helen Hattab (2011). Suárez and Descartes. Studia Neoaristotelica 8 (2):143-162.score: 18.0
    In hac dissertatione primo ostendo Cartesii “argumentum a priori” contra formas substantiales proprie intelligendum esse ex definitione formae substantialis, quam F. Suarez proposuit, et ex ipsius argumentis a priori pro ea. Hoc quidem argumentum Cartesianum non nisi polemicam vim habere videtur, nam Cartesius potius ex superioritate explanationum mechanicarum a se percepta formas substantiales impugnavit. Tamen ipsum factum, Cartesium scil. in doctrinamSuarezianam de forma substantiali incurrisse, doctrinae Suarezianae auctoritatem et famam contestatur. Aliis verbis, Descartes sane demonstrationem, qua Suarezii argumenta ad absurdum (...)
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  45. Emmaline Bexley (2011). Quasi-Absolute Time in Francisco Suárez's Metaphysical Disputations. Intellectual History Review 22 (1):5-22.score: 18.0
    Suárez's discussion of time in the Metaphysical Disputations is one of the earliest long treatises on time (extending over sixty pages), and includes detailed arguments supporting the view that physical actions take place within an absolute temporal reference frame. Whereas some previous thinkers, such as John Duns Scotus and Peter Aureole, had made tantalising suggestions that time exists independently of physical changes, their ideas were primarily negative theses in response to perceived problems with the dominant view that time was (...)
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  46. Santiago Fernández Burillo (1997). Las Disputaciones metafísicas de F. Suárez., su inspiración y algunas de sus líneas maestras: En el IV centenario de la primera edición (1597-1997). [REVIEW] Revista Española de Filosofía Medieval 4:65-86.score: 18.0
    Cuatro siglos después de la primera edición de las Disputationes Metaphysicae (1597), esa voluminosa obra sigue siendo la mayor aportación de la filosofía española. Francisco Suárez (1548-1617) es el autor de una de las grandes síntesis del pensamiento escolástico. La clave de su pensamiento y de las "Disputationes" se encuentra en la idea de causalidad o acción libre. Desde esta clave se formulan brevemente algunos tópicos: acto y potencia, causalidad, creación. El autor muestra la Metafísica de Suárez desde (...)
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  47. Daniel Heider (2004). Leibnizova Disputatio Metaphysica De Principio Individui A F. Suárez. Studia Neoaristotelica 1 (1/2):101-123.score: 18.0
    Leibnizii Disputatio de Principio Individui et F. SuarezIn hac dissertatione primitiae laborum philosophicorum Leibnizii, scil. Disputatio metaphysica de Principio Individui, examinantur et quidem itam ut Leibniziisententia cum doctina Suarezii in Disputationibus Metaphysicis proposita comparetur. Lebnizii et Doctoris Eximii de hoc principio opiniones in multis concordant: Uterque enim auctor quaestionem de individuatione pure ontologice pertractat, uterque idem principium individuationis materialibus et immaterialibus tribuit, uterque nominalismo quodammodo favet. Hoc ex conclusionibus, quas defendunt, elucet, et modo, quo sententias adversarias(Scotisticam praesertim) impugnant, confirmatur. Affinitas (...)
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  48. Daniel Novotny (2013). Ens Rationis From Suárez to Caramuel: A Study in Scholasticism of the Baroque Era. Fordham University Press.score: 18.0
    In this groundbreaking book, Daniel D. Novotny explores one of the most controversial topics of Suarez's philosophy: "beings of reason." Beings of reason are impossible intentional objects, such as blindness and square-circle.
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  49. Pedro Mercado Pacheco (2010). Un panorama de filosofía jurídica Y política (50 años de anales de la cátedra francisco suárez). Anales de la Cátedra Francisco Suárez 44:9-11.score: 18.0
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  50. Ramón Kuri Camacho (2008). Francisco Suárez, teólogo y filósofo de la imaginación y la libertad. Revista de Filosofia 58 (1):79-101.score: 18.0
    Este trabajo estudia el pensamiento teológico y filosófico de Francisco Suárez sobre la libertad. El problema de la Concordia entre gracia y libertad, suprime el concepto de naturaleza (la physis y su etiología) como quicio del pensamiento filosófico cristiano. La libertad se sitúa como causa metafísica formal en Suárez, no como fundamento a la manera moderna de un Yo afincado en sus solas fuerzas, sino como principio heurístico y creador de un ser lleno de posibilidades cuya afirmación: �soy (...)
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