Search results for 'Maria Olson' (try it on Scholar)

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  1.  18
    Maria Olson (2012). The European 'We': From Citizenship Policy to the Role of Education. Studies in Philosophy and Education 31 (1):77-89.
    This article sheds light on the European Union’s policy on citizenship; on the collective dimension of this policy, its ‘we’. It is argued that the inclusive, identity-constituting forces prominent in EU policy on European citizenship serve as a basis for the exclusion of people, which is illustrated by the recent expulsion of Romani from France. Based on a reading of Derrida, the twofold aim of this article is to reformulate the concept of a European citizenship ‘we’ and (...)
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  2. David R. Olson & Janet W. Astington (2000). Minds in the Making Essays in Honor of David R. Olson.
     
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  3. Eric Olson, Eric T. Olson Warum Wir Tiere Sind.
    Was sind wir? Wie immer man sich zu dieser Frage stellt, eines scheint offenkundig: Wir sind Tiere, genauer gesagt: menschliche Tiere, Mitglieder der Art Homo sapiens. Dabei mag es überraschen, daß viele Philosophen diese vermeintlich banale Tatsache abstreiten. Plato, Augustinus, Descartes, Locke, Berkeley, Hume, Kant und Hegel, um nur einige herausragende zu nennen, waren alle der Meinung, wir seien keine Tiere. Es mag zwar sein, daß unsere Körper Tiere sind. Doch sind wir nicht mit unseren Körpern gleichzusetzen. Wir sind etwas (...)
     
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  4. Mancur Lloyd Olson (2004). Mancur Lloyd Olson. In Gisela Riescher (ed.), Politische Theorie der Gegenwart in Einzeldarstellungen. Von Adorno Bis Young. Alfred Kröner Verlag 369.
     
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  5.  56
    José María Gómez Heras (2011). María G. Navarro: Interpretar argumentando. Isegoría 44:366-372.
    Escribir hoy en día un libro sobre hermenéutica, que tal hermenéutica se refiera a la desarrollada por G. Gadamer en su conocido Verdad y método y que se pretenda añadir algo nuevo a lo mucho escrito sobre el tema parecería, a primera vista, empresa irrealizable. Que ambas pretensiones inspiren la sólida monografía de María G. Navarro —titulada Interpretar y argumentar— constituye empresa audaz y arriesgada, plena de coraje innovador, que provoca admiración, curiosidad e interés. Contra lo que pudiera parecer a (...)
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  6.  42
    Bart Streumer, Why Jonas Olson Cannot Believe the Error Theory Either.
    According to Jonas Olson, "a plausible moral error theory must be an error theory about all irreducible normativity". I agree. But unlike Olson, I think that we cannot believe this error theory. I first argue that Olson is wrong to think that reasons for belief need not be irreducibly normative. I then argue that if reasons for belief are irreducibly normative, we cannot believe an error theory about all irreducible normativity. I then show that if we cannot (...)
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  7.  34
    Daan Evers, Jonas Olson's Evidence for Moral Error Theory.
    Jonas Olson defends a moral error theory in (2014). I will first argue that Olson is not justified in believing the error theory as opposed to moral nonnaturalism in his own opinion. I will then argue that Olson is not justified in believing the error theory as opposed to moral contextualism either (although the latter is not a matter of his own opinion).
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  8. E. J. Lowe (2002). Material Coincidence and the Cinematographic Fallacy: A Response to Olson. Philosophical Quarterly 52 (208):369-372.
    Eric T. Olson has argued that those who hold that two material objects can exactly coincide at a moment of time, with one of these objects constituting the other, face an insuperable difficulty in accounting for the alleged differences between the objects, such as their being of different kinds and possessing different persistence-conditions. The differences, he suggests, are inexplicable, given that the objects in question are composed of the same particles related in precisely the same way. In response, I (...)
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  9.  21
    A. Fisher (2015). Moral Error Theory: History, Critique and Defence by Jonas Olson. Analysis 75 (2):355-356.
    A review of Jonas Olson's "Moral Error Theory: History, critique and defence".
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  10.  23
    James Edwin Mahon (2006). Kant and Maria Von Herbert: Reticence Vs. Deception. Philosophy 81 (3):417-444.
    This article argues for a distinction between reticence and lying, on the basis of what Kant says about reticence in his correspondence with Maria von Herbert, as well as in his other ethical writings, and defends this distinction against the objections of Rae Langton ("Duty and Desolation", 1992). I argue that lying is necessarily deceptive, whereas reticence is not necessarily deceptive. Allowing another person to remain ignorant of some matter is a form of reticence that is not deceptive. (...)
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  11.  5
    José Álvaro Campos Vieira (2014). Aurora de uma espiritualidade sem religião: análise dos sem religião a partir da concepção de espiritualidade não religiosa de Marià Corbí. Horizonte 12 (35):1009-1011.
    VIEIRA, José Álvaro Campos. Aurora de uma espiritualidade sem religião: análise dos sem religião a partir da concepção de espiritualidade não religiosa de Marià Corbi. 2014. Dissertação , Programa de Pós-graduação em Ciências da Religião, Pontifícia Universidade Católica de Minas Gerais, Belo Horizonte.
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  12.  5
    Juan David Gómez González (2014). The Tragedy of Being Sincere: José María Arguedas, Authenticity and Sincerity. Escritos 22 (49):457-473.
    The following paper aims to show that the reception of José María Arguedas’most ambitious work, Todas las Sangres [Every Blood], and his suicide were the consequences of a generation that valued authenticity over sincerity. By making acritical analysis of the life and works of Argueda in the light of Lionel Trilling’s conceptsof “sincerity” and “authenticity”, the following paper concludes that Argueda’s natural sincerity might actually have been more complex and productive than the authenticity of his literary and academic peers.
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  13.  2
    Juan David Gómez González (2014). The Tragedy of Being Sincere: José María Arguedas, Authenticity and Sincerity. Escritos 22 (49):457-473.
    The following paper aims to show that the reception of José María Arguedas’most ambitious work, Todas las Sangres [Every Blood], and his suicide were the consequences of a generation that valued authenticity over sincerity. By making acritical analysis of the life and works of Argueda in the light of Lionel Trilling’s conceptsof “sincerity” and “authenticity”, the following paper concludes that Argueda’s natural sincerity might actually have been more complex and productive than the authenticity of his literary and academic peers.
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  14.  5
    Arlindo Ferreira Gonçalves (2007). A Pessoa Humana Como Protagonista da "História Ética" Na Filosofia de María Zambrano. Utopía y Praxis Latinoamericana 12 (37):69-77.
    This article attempts to recover the arguments of Spanish philosopher María Zambrano, particularly from works expounding her thoughts regarding the notion of person, and to demonstrate how such a reflection engenders the constitution of the idea of history for westernman, characterized by anethi..
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  15.  4
    Carolina Bezerra de Souza (2014). REIMER, Ivoni Richter. Maria, Jesus e Paulo com as mulheres: textos, interpretações e história. [REVIEW] Horizonte 12 (34):631-633.
    Resenha: REIMER, Ivoni. Maria, Jesus e Paulo com as mulheres : textos, interpretações e história. São Leopoldo: CEBI; São Paulo: Paulus, 2013. 101p.
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  16.  1
    Roman Murawski & Jerzy Pogonowski (eds.) (1997). Euphony and Logos: Essays in Honour of Maria Steffen-Batóg and Tadeusz Batóg. Rodopi.
    Contents: Preface. SCIENTIFIC WORKS OF MARIA STEFFEN-BATÓG AND TADEUSZ BATÓG. List of Publications of Maria Steffen-Batóg. List of Publications of Tadeusz Batóg. Jerzy POGONOWSKI: On the Scientific Works of Maria Steffen-Batóg. Jerzy POGONOWSKI: On the Scientific Works of Tadeusz Batóg. W??l??odzimierz LAPIS: How Should Sounds Be Phonemicized? Pawe??l?? NOWAKOWSKI: On Applications of Algorithms for Phonetic Transcription in Linguistic Research. Jerzy POGONOWSKI: Tadeusz Batóg's Phonological Systems. MATHEMATICAL LOGIC. Wojciech BUSZKOWSKI: Incomplete Information Systems and Kleene 3-valued Logic. Maciej KANDULSKI: (...)
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  17.  45
    D. Degrazia (2002). Are We Essentially Persons? Olson, Baker, and a Reply. Philosophical Forum 33 (1):81-99.
  18.  56
    Acta Philosophica (2012). Notice of 'Interpretar y Argumentar' by María G. Navarro. [REVIEW] Acta Philosophica (21):214.
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  19.  38
    Noemi de Haro (2012). Notice of 'Interpretar y Argumentar' by María G. Navarro. Revista Areté (1):217-219.
    ¿Qué es razonar?, ¿qué es interpretar?, ¿cómo podemos estar seguros de que determinadas interpretaciones, en ciertos contextos políticos, sociales, culturales, etc., son más razonables que otras? Estas preguntas se encuentran en el origen de dos tradiciones de pensamiento: la hermenéutica y la analítica.
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  20.  37
    David B. Hershenov (2002). Olson's Embryo Problem. Australasian Journal of Philosophy 80 (4):502-511.
  21.  7
    Douglas Pinheiro (2010). Maria E o espírito santo. Revista de Teologia (Reveleteo). Issn 2177-952x 4 (6):121-131.
    The relationship between Mary and the Holy Spirit can be appointed in Scriptures passages that supply us enough security to affirm it a different relationship of that others creatures can have with God. This relationship is a model of the integration desired by God with his Church. May be perceived that many of the mentions done at Holy Spirit in the New Testament have Mary like person of the respective context. Being herself a masterpiece of the Holy Spirit she is (...)
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  22.  7
    María Rosa Palazón Mayoral (2008). El exilio de la buena sierpe. María Zambrano. Signos Filosóficos 10 (20):61-74.
    Desde las filosofías de la imaginación y vitalista, María Zambrano habla del exilio político. Lo protagonizan los bienaventurados, a saber, los fieles a sus ideales, unos seres libres que no mienten porque no necesitan los disfraces de la maldad. Las fases del exilio son: 1) el destierro o pérdida d..
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  23.  7
    José María Rosales (2013). En torno a "María Teresa López de la Vieja, La pendiente resbaladiza. La práctica de la argumentación moral.". Telos: Critical Theory of the Contemporary 18 (1-2):285-291.
    Wide analysis of "María Teresa López de la Vieja, La pendiente resbaladiza. La práctica de la argumentación moral . Madrid y México, D.F.: Plaza y Valdés, 2010, 288 páginas.".
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  24.  6
    María Teresa Sáez Ortega (2013). María Jesús Vitón, Diálogos con Raquel. Praxis pedagógicas y reflexión de saberes para el desarrollo educativo en la diversidad cultural, Editorial Popular, Madrid, España, 2012, 211 p. [REVIEW] Polis 35.
    María Jesús Vitón es Doctora en Ciencias de la Educación y Profesora Titular de la Universidad Autónoma de Madrid. Desarrolla su docencia y sus investigaciones en el terreno de lo socio-educativo, en grupos, en territorios, en países y en paisajes donde su quehacer profesional cobra el sentido de contribuir a transformar; a transformar con otros.Diálogos con Raquel es una propuesta metodológica práctica para planificar, desarrollar y evaluar acciones educativas en la diversidad cultural, con ..
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  25.  7
    María Guadalupe Zavala Silva (2011). María Zambrano,"figura de la vida y del pensamiento español". Astrolabio: Revista Internacional de Filosofía 11:543-552.
    El presente artículo tiene como objetivo invitar a reflexionar sobre la obra de una filósofa que representa uno de los pensamientos más originales del quehacer filosófico español: María Zambrano. Sus planteamientos en torno a la crítica cultural y género, la crítica al pensamiento moderno, son en sí, una clara crítica a la razón patriarcal. Repensar el quehacer político-práctico de María Zambrano como una figura de la emancipación nos permitirá entender nuestro propio presente.
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  26.  4
    María Emilia Tijoux (2007). María Teresa Pozzoli, La obediencia de Abraham. Ensayo sobre el aprendizaje institucional de la obediencia patológica, Editorial Universidad Bolivariana, Santiago, 2007, 218 p. [REVIEW] Polis 18.
    “¿Cómo un ser humano cualquiera, educado en los valores cristianos que son predominantes en los sectores militares de la sociedad chilena pudo, como resultado de sus comportamientos de obediencia, transgredir los umbrales de la ética y realizar actos criminales?”. Esta pregunta de investigación guía el trabajo de María Teresa Pozzoli que reseñamos. El libro de María Teresa Pozzoli aborda la debida obediencia militar arraigada en la ideología de las Fuerzas Armadas chilenas durante el período..
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  27.  4
    María Teresa Pozzoli (2008). María Novo (coord.), Mujer y medio ambiente: los caminos de la visibilidad. Utopías, Educación y Nuevo Paradigma, Ediciones Los Libros de la Catarata, Madrid, 2007, 245 p. [REVIEW] Polis 20.
    El libro de María Novo está compuesto por un conjunto de artículos en los que diversos autores denuncian el tratamiento invisibilizante que el paradigma vigente -en el contexto de la Modernidad y también de la Globalización- ha comprometido la dignidad y la integridad de dos sujetos o entidades: la mujer y la naturaleza. El primer capítulo escrito por la misma María Novo, examina el papel que en los últimos siglos las sociedades patriarcales le han otorgado a la naturaleza y a (...)
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  28.  1
    Félix Duque Pajuelo (1994). Dios a la Vista En Ortega y María Zambrano / God in Sight in Ortega and María Zambrano. Revista de filosofía (Chile) 80:282-309.
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  29. María Zambrano (2009). El Exilio Como Categoría Filosófica En El Pensamiento de María Zambrano Pablo Armando González Ulloa El Sujeto Necesita de Un Vacío Para Que Su Pensamiento Nazca, Heroica. In González Ulloa Aguirre, Pablo Armando, Díaz Sosa & Christian Eduardo (eds.), María Zambrano: Pensadora de Nuestro Tiempo. Universidad Nacional Autónoma de México, Facultad de Ciencias Políticas y Sociales, Plaza y Valdés 49.
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  30. Maria Barbara Spanu (forthcoming). Sapienza poetica E razón-poética. Osservazioni sul concetto di ragione in Giambattista Vico E María Zambrano. Annali Della Facoltà di Lettere E Filosofia.
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  31. Maria-Christina Ungureanu (2008). Gabriel Ungureanu, Vasile Astărăstoae, Maria-Christina Ungureanu, Ortansa Stoica. Romanian Journal of Bioethics 6 (2).
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  32.  3
    Patrick R. Frierson (2015). Making Room for Children's Autonomy: Maria Montessori's Case for Seeing Children's Incapacity for Autonomy as an External Failing. Journal of Philosophy of Education 49 (4).
    This article draws on Martha Nussbaum's distinction between basic, internal, and external capacities to better specify possible locations for children's ‘incapacity’ for autonomy. I then examine Maria Montessori's work on what she calls ‘normalization’, which involves a release of children's capacities for autonomy and self-governance made possible by being provided with the right kind of environment. Using Montessori, I argue that, in contrast to many ordinary and philosophical assumptions, children's incapacities for autonomy are best understood as consequences of an (...)
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  33.  12
    Patrick R. Frierson (2014). Maria Montessori's Epistemology. British Journal for the History of Philosophy 22 (4):767-791.
    This paper lays out the epistemology of Maria Montessori . I start with what I call Montessori's ‘interested empiricism’, her empiricist emphasis on the foundational role of the senses combined with her insistence that all cognition is infused with ‘interest’. I then discuss the unconscious. Partly because of her emphasis on early childhood, Montessori puts great emphasis on unconscious cognitive processes and develops a conceptual vocabulary to make sense of the continuity between conscious and unconscious processes. The final sections (...)
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  34.  50
    Ian Phillips (2009). Rate Abuse: A Reply to Olson. Analysis 69 (3):503-505.
    Olson (2009) argues that time does not pass because (i) if it did it would have to pass at some rate, and (ii) there is no rate at which it could pass. This paper exposes a confusion about the nature of rates upon which this argument rests.
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  35.  14
    Patrick R. Frierson (2015). The Virtue Epistemology of Maria Montessori. Australasian Journal of Philosophy 94 (1):79-98.
    This paper shows how Maria Montessori's thought can enrich contemporary virtue epistemology. After a short overview of her ‘interested empiricist’ epistemological framework, I discuss four representative intellectual virtues: sensory acuity, physical dexterity, intellectual love, and intellectual humility. Throughout, I show how Montessori bridges the divide between reliabilist and responsibilist approaches to the virtues and how her particular treatments of virtues offer distinctive and compelling alternatives to contemporary accounts. For instance, she emphasizes how sensory acuity is a virtue for which (...)
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  36.  6
    Patrick Frierson (2015). Maria Montessori's Philosophy of Experimental Psychology. Hopos: The Journal of the International Society for the History of Philosophy of Science 5 (2):240-268.
    Through philosophical analysis of Montessori’s critiques of psychology, I aim to show the enduring relevance of those critiques. Maria Montessori sees experimental psychology as fundamental to philosophy and pedagogy, but she objects to the experimental psychology of her day in four ways: as disconnected from practice, as myopic, as based excessively on methods from physical sciences, and—most fundamentally—as offering detailed examinations of human beings (particularly children) under abnormal conditions. In place of these prevailing norms, Montessori suggests a model (...)
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  37.  77
    Timothy Williamson, Reply to John Hawthorne and Maria Lasonen-Aarnio.
    1. As John Hawthorne and Maria Lasonen-Aarnio appreciate, some of the central issues raised in their ‘Knowledge and Objective Chance’ arise for all but the most extreme theories of knowledge. In a wide range of cases, according to very plausible everyday judgments, we know something about the future, even though, according to quantum mechanics, our belief has a small but nonzero chance (objective probability) of being untrue. In easily constructed examples, we are in that position simultaneously with respect to (...)
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  38. E. J. Lowe (2009). What Are We? A Study in Personal Ontology • by Eric T. Olson. Analysis 69 (2):388-390.
    In the Second Meditation, Descartes famously asks at one point, ‘But what then am I?’ – to which his immediate answer is ‘A thing that thinks.’ It is this question, or rather the plural version of it, that Eric Olson examines in this excellent book. He thinks that it is – today, at least – a rather neglected question. He points out that it is wrong to confuse the question with the much more frequently examined question of what personal (...)
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  39.  2
    Jane Duran (2015). Lydia Maria Child: Abolitionism and the New England Spirit. The Pluralist 10 (3):261-273.
    lydia maria child was one of the best-known women intellectuals of the nineteenth century on the American scene, and yet her name is not often heard today.1 Although it might seem gratuitous to attempt to label a thinker—and, in some cases, not only unnecessary, but demeaning—there is ample reason to think that Child can be called a transcendentalist, as well as an early abolitionist and feminist. In any case, the independent and very forward-looking work of this woman thinker of (...)
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  40.  41
    Miguel Ángel Pérez Jiménez (2012). Critical Notice of 'Interpretar y Argumentar' by María G. Navarro. Ideas Y Valores (150):273-285.
    El libro de María González Navarro se presenta a sí mismo como una “nueva hermenéutica” (23). La novedad involucra dos aspectos: uno que llamaremos metateórico y otro hermenéutico en propiedad. Hablando metateóricamente, el libro presenta una hermenéutica gadameriana vigorizada y robustecida por las teorías pragma-dialécticas de la argumentación. Desde el punto de vista hermenéutico propiamente dicho, la novedad reposa en que se considera que la interpretación correcta está indesligablemente vinculada a la argumentación abductiva.
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  41.  17
    J. D. Raskin (2010). Theorizing About Constructivist Therapy. Review of “Constructivist Psychotherapy: A Narrative Hermeneutic Approach' by Gabriele Chiari & Maria Laura Nuzzo. Routledge, London, 2010”. [REVIEW] Constructivist Foundations 5 (2):94--96.
    Upshot: Gabriele Chiari and the late Maria Laura Nuzzo’s new book, Constructivist Psychotherapy: A Narrative Hermeneutic Approach, is a?densely packed little tome that marks the most fully developed effort so far to present a model of personal construct psychotherapy that theoretically incorporates aspects of radical constructivism, narrative psychology, and social constructionism. The theoretically inclined will not be disappointed.
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  42.  6
    María de Lourdes López Gutiérrez (2005). López Gutiérrez, María de Lourdes." La pintura del siglo XX” Episteme No. 5 Año 2, Julio-Septiembre 2005. Episteme 2 (5).
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  43.  7
    Jake H. Davis (2015). Maria Heim: The Forerunner of All Things: Buddhaghosa on Mind, Intention, and Agency. International Journal for Philosophy of Religion 77 (3):261-266.
    Philosophers interested in what Buddhist ethics has to offer contemporary debates have largely focused on finding distinctively Buddhist reasons to choose to act ethically. But this may be to miss the point. Maria Heim’s recent study illustrates vividly how a very different conception of intention, agency, and ethics emerges from the canonical Pāli texts and the extensive commentaries on these attributed to the fifth-century author Buddhaghosa. She finds in this textual tradition a sophisticated moral anthropology and moral phenomenology, one (...)
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  44.  33
    Madonna R. Adams (2005). The Concept of Work in Maria Montessori and Karl Marx. Proceedings of the American Catholic Philosophical Association 79:247-260.
    Surprising as it may appear, the philosophical writings of political economist Karl Marx (1818–1883), and those of philosopher, educator Maria Montessori(1870–1952), show thematic resemblances that invite further exploration. These resemblances reflect both keen awareness of the historical period they shared, but also important common threads in their philosophical anthropology, ethical and political values, and goals. In this paper, I examine one central thread which both take as fundamental, namely, the centrality of work in achieving the harmonious development of humankind. (...)
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  45.  5
    María José Alcaraz León (2010). Cortada hortalà, Joan (2008) la filosofia de Josep Maria capdevila (scripta et documenta, 77). Barcelona: Publicacions de l'abadia de Montserrat, 232 P. [REVIEW] Enrahonar 44:119.
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  46.  11
    María Emilia Tijoux (2007). José María Sauca y María Isabel Wences (Eds), Lecturas de la sociedad civil. Un mapa contemporáneo de sus teorías, Editorial Trotta, Madrid, 2007, 295 p. [REVIEW] Polis 16.
    Muchas y diversas son las preguntas que nos hacemos en lo que atañe a la sociedad civil en los complejos tiempos actuales: ¿Qué entendemos por sociedad civil? ¿Puede ella concebirse separadamente de los Estados que la constriñen? ¿Podrá el esfuerzo solidario de una sociedad civil organizada internacionalmente desafiar al mercado capitalista neoliberal? ¿Cuáles son las propuestas que la sociedad civil hoy día presenta para los ciudadanos? Pero además, ¿quiénes conforman la sociedad civil actua..
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  47.  11
    Henryk Arodź & Maria Massalska-Arodź (2008). Discussion Following the Lecture by Henryk Arodź and Maria Massalska-Arodź. Dialogue and Universalism 18 (9-10):148-149.
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  48.  8
    Antoni Malet (2009). José María Albareda (1902–1966) and the Formation of the Spanish Consejo Superior de Investigaciones Científicas. Annals of Science 66 (3):307-332.
    José María Albareda was an applied chemist and a prominent member of the Roman Catholic organization, Opus Dei, who played a crucial role in organizing the Consejo Superior de Investigaciones Científicas , the new scientific institution created by the Franco regime in 1939. The paper analyses first the formative years in Albareda's scientific biography and the political and social context in which he became an Opus Dei fellow. Then it discusses the CSIC's innovative features compared with the Junta para Ampliación (...)
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  49.  13
    María Caamaño Alegre (2012). C. U. Moulines. 2011. El Desarrollo Moderno de la Filosofía de la Ciencia (MARÍA CAAMAÑO). Theoria: Revista de Teoría, Historia y Fundamentos de la Ciencia 27 (3):397-400.
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    José Barrientos Rastrojo (2012). Bases metafísicas del delirio en el pensamiento de María Zambrano. Límite 7 (25):41-60.
    El delirio ha sido estudiado por la psiquiatría, la psicología y el psicoanálisis como una patología de la mente que puede tratarse clínicamente. Sin embargo, las raíces del delirio arrancan de la filosófica: autores como Spinoza, Schopenhauer o María Zambrano han profundizado sus bases metafísicas. El presente trabajo amplía el campo actual de análisis de esta entidad desde la óptica de la metafísica y explica cómo además de constituir un problema psíquico conforma un revulsivo que ayuda al desarrollo de la (...)
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