Search results for 'Maria Rosaria Nucci Pearce' (try it on Scholar)

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  1. Maria Rosaria Nucci Pearce & David Pearce (1989). Economics and Technological Change: Some Conceptual and Methodological Issues. Erkenntnis 30 (1-2):101 - 127.score: 2040.0
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  2. Maria Rosaria Di Nucci Pearce & David Pearce (1989). Economics and Technological Change: Some Conceptual and Methodological Issues. [REVIEW] Erkenntnis 30 (1/2):101 - 127.score: 1980.0
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  3. M. Rosaria Nucci Pearce & David Pearce (1989). Technology Vs. Science: The Cognitive Fallacy. Synthese 81 (3):405 - 419.score: 877.5
    There are fundamental differences between the explanation of scientific change and the explanation of technological change. The differences arise from fundamental differences between scientific and technological knowledge and basic disanalogies between technological advance and scientific progress. Given the influence of economic markets and industrial and institutional structures on the development of technology, it is more plausible to regard technological change as a continuous and incremental process, rather than as a process of Kuhnian crises and revolutions.
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  4. M. Rosaria Nucci Pearce & David Pearce (1989). Technology Vs. Science: The Cognitive Fallacy. Synthese 81 (3):405-419.score: 855.0
    There are fundamental differences between the explanation of scientific change and the explanation of technological change. The differences arise from fundamental differences between scientific and technological knowledge and basic disanalogies between technological advance and scientific progress. Given the influence of economic markets and industrial and institutional structures on the development of technology, it is more plausible to regard technological change as a continuous and incremental process, rather than as a process of Kuhnian crises and revolutions.
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  5. M. Rosaria Di Nucci Pearce & David Pearce (1989). Technology Vs. Science: The Cognitive Fallacy. Synthese 81 (3):405 - 419.score: 855.0
    There are fundamental differences between the explanation of scientific change and the explanation of technological change. The differences arise from fundamental differences between scientific and technological knowledge and basic disanalogies between technological advance and scientific progress. Given the influence of economic markets and industrial and institutional structures on the development of technology, it is more plausible to regard technological change as a continuous and incremental process, rather than as a process of Kuhnian crises and revolutions.
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  6. MariaRosaria Nucci Pearce & David Pearce (1989). Economics and Technological Change: Some Conceptual and Methodological Issues. [REVIEW] Erkenntnis 30 (1-2):101-127.score: 270.0
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  7. David Pearce, Interview with Nick Bostrom and David Pearce.score: 180.0
    ANDRÉS LOMEÑA: Transhumanism, or human enhancement, suggests the use of new technologies to improve mental and physical abilities, discarding some aspects as stupidity, suffering and so forth. You have been described as technoutopian by critics who write on “Future hypes”. In my opinion, there is something pretty much worse than optimism: radical technopessimism, managed by Paul Virilio, deceased Baudrillard and other thinkers. Why is there a strong strain between the optimistic and pessimistic overview?
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  8. Genevieve Pollock & Joseph Pearce (2010). Interview by Genevieve Pollock of ZENIT, with Newman Scholar Joseph Pearce. The Chesterton Review 36 (3-4):269-270.score: 180.0
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  9. José María Gómez Heras (2011). María G. Navarro: Interpretar Argumentando. Isegoría 44:366-372.score: 27.0
    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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  10. Maria Rosaria Natale (1993). La Sagesse de L'Histoire. Revue Philosophique De Louvain 91 (2):249-258.score: 27.0
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  11. Maria Rosaria Manieri (1971). La" concordia discors" di un cattolico e di un laico sul problema dell'uomo nel mondo contemporaneo. Giornale di Metafisica: Revista Bimestrale di Filosofia 26 (2):223-230.score: 27.0
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  12. S. Barbera, Renate Müller-Buck & Maria Rosaria Ragazzo (eds.) (2007). Nietzsche Nach Dem Ersten Weltkrieg. Ets.score: 27.0
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  13. Alessandro Bertirotti & Maria Rosaria Strollo (eds.) (2007). Traghettare Il Pensiero: La Musica Come Variabile Caronte: Contributi Pedagogici E Sociologici. F. Angeli.score: 27.0
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  14. Maria Rosaria Colabella (1978). La personalità di W. James vista da R.B. Perry e il concetto di "verità" nel pragmatismo americano. Filosofia Oggi 1 (2):156-164.score: 27.0
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  15. Maria Rosaria Rodolico (2000). Lombroso, I Lombrosiani E l'Arte Durante E Dopo Il Positivismo. Filosofia 51 (3):307-327.score: 27.0
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  16. C. Strong (2009). Reply to Di Nucci: Why the Counterexamples Succeed. Journal of Medical Ethics 35 (5):326-327.score: 24.0
    In my essay, a critique of “the best secular argument against abortion” I reconstructed and criticised two versions of Don Marquis’s well-known argument against abortion. In critiquing the version I call the “essence argument”, I presented counterexamples to one of the premises in that argument. In this issue of the journal, Ezio Di Nucci takes note of the fact that I used the term “valuable future” in the premise but used the term “future like ours” in the counterexamples. Because (...)
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  17. Maury Silver, Rosaria Conte, Maria Miceli & Isabella Poggi (1986). Humiliation: Feeling, Social Control and the Construction of Identity. Journal for the Theory of Social Behaviour 16 (3):269–283.score: 24.0
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  18. Mary Lou Arnold, Cary Buzzelli, David Carr, Shui Che Fok, Eileen Francis, Sarah Golden, Maria Cristina Moreno Gutiérrez, Graham McFee, Larry Nucci & Nona Lyons (2001). JME Referees in 2000. Journal of Moral Education 30 (2).score: 24.0
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  19. Alessandro Stievano, Maria Grazia De Marinis, Maria Teresa Russo, Gennaro Rocco & Rosaria Alvaro (2012). Professional Dignity in Nursing in Clinical and Community Workplaces. Nursing Ethics 19 (3):341-356.score: 24.0
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  20. Juan David Gómez González (2014). The Tragedy of Being Sincere: José María Arguedas, Authenticity and Sincerity. Escritos 22 (49):457-473.score: 24.0
    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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  21. 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.score: 24.0
    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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  22. 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.score: 24.0
    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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  23. Maria Rosaria Valensise (2008). Poesia e arte nelle liriche di Aldo Renato Terrusi. Studium 104 (1):148-150.score: 24.0
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  24. 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.score: 24.0
    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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  25. Acta Philosophica (2012). Notice of 'Interpretar y Argumentar' by María G. Navarro. [REVIEW] Acta Philosophica (21):214.score: 21.0
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  26. Noemi de Haro (2012). Notice of 'Interpretar y Argumentar' by María G. Navarro. Revista Areté (1):217-219.score: 21.0
    ¿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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  27. Ambrosio Velasco G.�mez (2011). Book Review of 'Interpretar y Argumentar' by Mar�a G. Navarro. [REVIEW] Theoria 24:103-106.score: 21.0
  28. Douglas Pinheiro (2010). Maria E o espírito santo. Revista de Teologia (Reveleteo). Issn 2177-952x 4 (6):121-131.score: 21.0
    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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  29. José María Rosales (2013). En torno a "María Teresa López de la Vieja, La pendiente resbaladiza. La práctica de la argumentación moral.". Telos 18 (1-2):285-291.score: 21.0
    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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  30. María Guadalupe Zavala Silva (2011). María Zambrano,"figura de la vida y del pensamiento español". Astrolabio: Revista Internacional de Filosofía 11:543-552.score: 21.0
    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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  31. María Rosa Palazón Mayoral (2008). El exilio de la buena sierpe. María Zambrano. Signos Filosóficos 10 (20):61-74.score: 21.0
    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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  32. 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.score: 21.0
    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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  33. 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.score: 21.0
    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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  34. 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.score: 21.0
    “¿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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  35. 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.score: 21.0
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  36. Timothy Williamson, Reply to John Hawthorne and Maria Lasonen-Aarnio.score: 18.0
    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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  37. Miguel Ángel Pérez Jiménez (2012). Critical Notice of 'Interpretar y Argumentar' by María G. Navarro. Ideas Y Valores (150):273-285.score: 18.0
    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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  38. L. D. Keita (1994). Pearce's "African Philosophy and the Sociological Thesis" a Response. Philosophy of the Social Sciences 24 (2):192-203.score: 18.0
    Carole Pearce's argument against African philosophy is founded on a set of factual flaws and the fallacious assumption that African philosophy is equivalent to ethnophilosophy, which she defines as a form of intellectual apartheid founded on irrational belief systems. I argue that African philosophy is in no way qualitatively different from, say, French or Chinese philosophy, and that ethnophilosophy is merely one aspect of it But ethnophilosophy could play the important role of critically evaluating African ethnic belief systems and (...)
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  39. Arthur Witherall, The Zero Ontology - David Pearce on Why Anything Exists.score: 18.0
    David Pearce has described a proposal which outlines an explanation space within which the question "Why is there something instead of nothing? " can be given a legitimate answer. This is how he describes his endeavour, and he makes it clear that his ideas are purely speculative. He does not have a straightforward answer to the question, nor even a theory. All that he has is a sketch of what a theory which "explains existence" might be like, and (...)
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  40. Mario Alfredo Hernández (2009). A New Approach on the Long-Standing Problem of Evil: María Pía Lara, Narrating Evil: A Postmetaphysical Theory of Reflective Judgment (New York: Columbia University Press, 2007), 230 Pp. [REVIEW] Philosophy and Social Criticism 35 (3):357-362.score: 18.0
    In recent years, discussion on evil as a philosophical problem has increased. However, there is a tendency to see this problem from an aesthetic point of view, to frame it in theodicy's plot, or even to suggest silence in front of those extreme forms of evil that are linked to specific episodes, such as totalitarianism or ethnic cleansing. This review article focuses on María Pía Lara's development of a postmetaphysical theory of evil in her book Narrating Evil. The main purpose (...)
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  41. Madonna R. Adams (2005). The Concept of Work in Maria Montessori and Karl Marx. Proceedings of the American Catholic Philosophical Association 79:247-260.score: 18.0
    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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  42. Mervyn Hartwig (2010). Response to Datta, Frauley and Pearce. Journal of Critical Realism 9 (2):248-254.score: 18.0
    This is a reply to R. P. Datta, J. Frauley and F. Pearce, ‘Situation critical: for a critical, reflexive, realist, emancipatory social science’ (Journal of Critical Realism 9(2) 2010: 229–48), which responded to my critique in ‘“Orthodox critical realism” and the critical realist embrace’ (Journal of Critical Realism 8(3): 233–57) of J. Frauley and F. Pearce, eds, Critical Realism and the Social Sciences: Heterodox Elaborations (Toronto: University of Toronto Press).
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  43. Scott L. Pratt (2004). Rebuilding Babylon: The Pluralism of Lydia Maria Child. Hypatia 19 (2):92-104.score: 18.0
    : One of the most influential branches of nineteenth-century American feminism was a resistance movement committed to the idea that the key to social reform was the recognition and maintenance of human differences. This approach, which became central to American pragmatism, had its roots in a tradition of American women writers including Lydia Maria Child. This paper examines Child's work and focuses on her conception of pluralism and its role in sustaining diverse communities.
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  44. Doug Seale (2011). Patrick J. Carr and Maria J. Kafalas, Hollowing Out the Middle: The Rural Brain Drain and What It Means for America. [REVIEW] Journal of Agricultural and Environmental Ethics 24 (5):535-543.score: 18.0
    Patrick J. Carr and Maria J. Kafalas, Hollowing Out the Middle: The Rural Brain Drain and What It Means for America Content Type Journal Article DOI 10.1007/s10806-010-9266-2 Authors Doug Seale, 21 Turner Ridge Road Marlborough MA 01752 USA Journal Journal of Agricultural and Environmental Ethics Online ISSN 1573-322X Print ISSN 1187-7863.
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  45. Robert Kunzman (2003). Religion, Ethics and the Implications for Moral Education: A Critique of Nucci's Morality and Religious Rules. Journal of Moral Education 32 (3):251-261.score: 18.0
    Through a critique of a recent argument by Larry Nucci, this article claims that for many religious believers, religion and morality cannot be wholly separated. Accordingly, efforts at moral education that seek to ignore the role of religion in moral judgement will fail to engage with the realities of many students' moral frameworks. In contrast to Nucci's claim that religion is irrelevant to moral judgement, this essay argues that morality is only weakly independent from religion. Moral knowledge does (...)
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  46. Maria Concetta di Maio (1994). Notes on Philosophy, Probability and Mathematics Frank Plumpton Ramsey, Maria Carla Galavotti. [REVIEW] Philosophy of Science 61 (3):487-.score: 18.0
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  47. Nathalie Maillard (2013). La théorie du développement moral défendue par Elliot Turiel et Larry P. Nucci peut-elle apporter un fondement empirique à l'éthique minimale ? Les Ateliers de l'Éthique / the Ethics Forum 8 (1):4-27.score: 18.0
    Les recherches menées dans le champ de la psychologie morale par Larry P. Nucci et Elliot Turiel conduisent à identifier le domaine moral avec le domaine des jugements prescriptifs concernant la manière dont nous devons nous comporter à l’égard des autres personnes. Ces travaux empiriques pourraient apporter du crédit aux propositions normatives du philosophe Ruwen Ogien qui défend une conception minimaliste de l’éthique. L’éthique minimale exclut en particulier le rapport à soi du domaine moral. À mon avis cependant, ces (...)
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  48. John A. I. Bewaji (1995). Critical Comments on Pearce, African Philosophy, and the Sociological Thesis. Philosophy of the Social Sciences 25 (1):99-119.score: 18.0
    Pearce's "African Philosophy and the Sociological Thesis" makes very interesting reading. Why it is interesting is not because it advances the frontiers of philosophical discourse in Africa or globally but because it shows that certain unwarranted dispositions die hard and that deliberate ignorance, if that is what is displayed, is hard to cure. In this article the author comments on the following contentions made by Pearce: (1) philosophy has no social relevance and/or responsibility; (2) philosophy is purely a (...)
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  49. Patrick R. Frierson (2014). Maria Montessori's Epistemology. British Journal for the History of Philosophy 22 (4):767-791.score: 18.0
    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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  50. Roberlei Panasiewicz (2013). VILHENA, Maria Ângela. Salvação solidária - Resenha. Horizonte 11 (29):425-429.score: 18.0
    RESENHA VILHENA, Maria Ângela. Salvação solidária : o culto às almas à luz da teologia das religiões. São Paulo: Paulinas, 2012. 173 p.
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