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

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  1.  13
    Maria Rosaria Nucci Pearce & David Pearce (1989). Economics and Technological Change: Some Conceptual and Methodological Issues. Erkenntnis 30 (1-2):101 - 127.
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    Maria Rosaria Di Nucci Pearce & David Pearce (1989). Economics and Technological Change: Some Conceptual and Methodological Issues. [REVIEW] Erkenntnis 30 (1/2):101 - 127.
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  3.  23
    M. Rosaria Nucci Pearce & David Pearce (1989). Technology Vs. Science: The Cognitive Fallacy. Synthese 81 (3):405 - 419.
    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.  6
    M. Rosaria Nucci Pearce & David Pearce (1989). Technology Vs. Science: The Cognitive Fallacy. Synthese 81 (3):405-419.
    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.  3
    M. Rosaria Di Nucci Pearce & David Pearce (1989). Technology Vs. Science: The Cognitive Fallacy. Synthese 81 (3):405 - 419.
    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.  1
    MariaRosaria Nucci Pearce & David Pearce (1989). Economics and Technological Change: Some Conceptual and Methodological Issues. [REVIEW] Erkenntnis 30 (1-2):101-127.
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  7.  12
    Genevieve Pollock & Joseph Pearce (2010). Interview by Genevieve Pollock of ZENIT, with Newman Scholar Joseph Pearce. The Chesterton Review 36 (3-4):269-270.
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  8.  24
    David Pearce, Interview with Nick Bostrom and David Pearce.
    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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  9.  64
    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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  10. 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.
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  11.  2
    Maria Rosaria Natale (1993). La sagesse de l'histoire. Revue Philosophique De Louvain 91 (2):249-258.
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  12. S. Barbera, Renate Müller-Buck & Maria Rosaria Ragazzo (eds.) (2007). Nietzsche Nach Dem Ersten Weltkrieg. Ets.
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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.
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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.
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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.
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  16.  26
    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. This (...)
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  17.  15
    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.
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  18.  6
    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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  19.  8
    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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  20.  7
    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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  21.  9
    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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  22.  8
    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).
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  23.  25
    C. Strong (2009). Reply to Di Nucci: Why the Counterexamples Succeed. Journal of Medical Ethics 35 (5):326-327.
    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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  24.  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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  25.  4
    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.
    The purpose of this qualitative study was to analyse nurses’ professional dignity in their everyday working lives. We explored the factors that affect nursing professional dignity in practice that emerge in relationships with health professionals, among clinical nurses working in hospitals and in community settings in central Italy. The main themes identified were: nursing professional dignity perceived as an achievement; recognition of dignity beyond professional roles. These two concepts are interconnected. This study provides insights into professional dignity in nursing being (...)
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  26.  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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  27. Yvanka B. Raynova & Susanne Moser (eds.) (2004). Simone de Beauvoir: 50 Jahre Nach Dem Anderen Geschlecht. Peter Lang.
    Kaum ein Buch hat so viele und so kontroverse Reaktionen verursacht wie Simone de Beauvoirs "Das Andere Geschlecht". Der Sammelband gibt einen Einblick in die aktuelle internationale Beauvoir-Debatte und die Art und Weise wie das fünfzigjährige Jubiläum des "Anderen Geschlechts" gefeiert wurde. Die Autorinnen versuchen die verschiedenen Grundthemen von Beauvoirs Werk, wie Geschlecht und Körper (D. Lamoureux, M. Couillard, M. L. Femenías), Gleichheit und Differenz (S. Kruks, Y. Raynova, S. Bainbrigge), Ausschluss und Anerkennung (D. Bergoffen, S. Moser), Verantwortung und Engagement (...)
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  28. Maria Rosaria Valensise (2008). Poesia e arte nelle liriche di Aldo Renato Terrusi. Studium 104 (1):148-150.
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  29.  67
    Acta Philosophica (2012). Notice of 'Interpretar y Argumentar' by María G. Navarro. [REVIEW] Acta Philosophica (21):214.
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  30.  50
    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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  31. 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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  32.  8
    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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  33.  7
    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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  34.  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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  35.  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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  36.  8
    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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  37.  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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  38.  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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  39. 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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  40. 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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  41. Maria-Christina Ungureanu (2008). Gabriel Ungureanu, Vasile Astărăstoae, Maria-Christina Ungureanu, Ortansa Stoica. Romanian Journal of Bioethics 6 (2).
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  42.  10
    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 50 (1):n/a-n/a.
    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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  43.  23
    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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  44.  80
    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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  45.  9
    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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  46.  16
    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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  47.  16
    Juana Sánchez-Gey Venegas (2004). Pensamiento y palabra: en recuerdo de María Zambrano (1904-1991) : contribución de Segovia a su empresa intelectual (1909-1926). [REVIEW] Anales Del Seminario de Historia de la Filosofía 21:187-189.
    María Zambrano art critic presents the special space that painting was for her. Transcribing her contemplations, she reveals an appropriate way to enter in the pictures: the poetic reason, which constitutes a new aesthetic based on fidelity to original reality and on the revelation of a presence. Zambrano defines painting as a creative act that bursts out of the artist odyssey towards his entrails and to the revelation always incomplete of the original reality. We want to understand the expression of (...)
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  48.  7
    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 of (...)
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  49.  6
    Martin Weichold (2016). Ezio Di Nucci: Mindlessness. Ethical Theory and Moral Practice 19 (2):553-555.
    This review takes a look at Ezio Di Nucci’s new book Mindlessness. In this book, Di Nucci discusses the important topic of unreflective, spontaneous, habitual, and “automatic” action, thereby showing how much Analytic philosophy of action can profit from recent empirical investigations of unreflective behavior. The review situates Di Nucci’s project in its dialectical and historical context, summarizes the key theses of the particular chapters, and concludes with a evaluation of the book.
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  50.  41
    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.
    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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