Search results for 'Marianna Vallana' (try it on Scholar)

127 found
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  1.  16
    Maurizio Tirassa & Marianna Vallana, Representation and Computation.
    This is an encyclopedia entry and does not include an abstract.
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  2. Papastephanou Marianna (2000). Ulysses'reason, Nobody's Fault. Reason, Subjectivity and the Critique of Enlightenment. Philosophy and Social Criticism 26 (6).
     
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  3.  9
    Diana Segarra Crespo (2014). Ferrara, Marianna, "La lotta per il sacrificio. Rappresentazioni categorie metodologie nello studio dell'India antica.". 'Ilu. Revista de Ciencias de Las Religiones 19:320-322.
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  4. Rebecca Copenhaver & Brian P. A. Copenhaver (2012). 10. Marianna Bacinetti Florenzi Waddington. Pantheism as the Foundation of the True and the Good. In Rebecca Copenhaver & Brian P. A. Copenhaver (eds.), From Kant to Croce: Modern Philosophy in Italy 1800-1950. University of Toronto Press 418-421.
     
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  5.  2
    Rebecca Copenhaver & Brian P. A. Copenhaver (2012). 11. Marianna Bacinetti Florenzi Waddington. Remarks on Pantheism: The Infinite, the Finite, God, and Man. In Rebecca Copenhaver & Brian P. A. Copenhaver (eds.), From Kant to Croce: Modern Philosophy in Italy 1800-1950. University of Toronto Press 422-428.
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  6.  3
    Shoshana Felman (2002). A Response to Marianna Torgovnick. Critical Inquiry 28 (3):785-789.
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  7. J. J. Katz (2000). Marianna Papastephanou Realistic Rationalism. The European Legacy 5 (1):128-129.
     
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  8.  11
    Marianna Papastephanou (2011). Material Specters: International Conflicts, Disaster Management, and Educational Projects. Educational Theory 61 (1):97-115.
    In this essay, Marianna Papastephanou discusses three books—Michalinos Zembylas's The Politics of Trauma in Education; Sigal Ben-Porath's Citizenship Under Fire: Democratic Education in Times of Conflict; and Kenneth Saltman's Capitalizing on Disaster: Taking and Breaking Public Schools—from the perspective of the material causality of conflict and of the significance this might have for conflict resolution and the role that education may play in it. Setting out from the Derridean standpoint of spectrality, Papastephanou explores divergences and convergences of Zembylas's critical (...)
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  9.  20
    Marianna Bergamaschi Ganapini (2016). Why We Can Still Believe the Error Theory. International Journal of Philosophical Studies 24 (4):523-536.
  10.  12
    Marianna Bergamaschi Ganapini (2016). Why We Can Still Believe the Error Theory. International Journal of Philosophical Studies 24 (4):523-536.
    The error theory is a metaethical theory that maintains that normative judgments are beliefs that ascribe normative properties, and that these properties do not exist. In a recent paper, Bart Streumer argues that it is impossible to fully believe the error theory. Surprisingly, he claims that this is not a problem for the error theorist: even if we can’t fully believe the error theory, the good news is that we can still come close to believing the error theory. In this (...)
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  11. Marianna Papastephanou (2005). Can Subjectivity Be Salvaged? Common Knowledge 11 (1):136-159.
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  12.  1
    Marianna Ambrosecchia, Barbara F. M. Marino, Luiz G. Gawryszewski & Lucia Riggio (2015). Spatial Stimulus-Response Compatibility and Affordance Effects Are Not Ruled by the Same Mechanisms. Frontiers in Human Neuroscience 9.
  13.  18
    Marianna Papastephanou (2016). Edusemiotics and Karl-Otto Apel’s Transcendental Semiotics. Semiotica 2016 (212):179-198.
    Name der Zeitschrift: Semiotica Jahrgang: 2016 Heft: 212 Seiten: 179-198.
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  14. Marianna D. Eddy, Tad T. Brunyé, Sarah Tower-Richardi, Caroline R. Mahoney & Holly A. Taylor (2015). The Effect of a Brief Mindfulness Induction on Processing of Emotional Images: An ERP Study. Frontiers in Psychology 6.
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  15.  15
    Bart Streumer (2016). No, We Cannot. International Journal of Philosophical Studies 24 (4):537-546.
    Marianna Bergamaschi Ganapini argues that we can believe the error theory. In this reply, I explain why I still think we cannot.
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  16.  3
    Zelia Gregoriou & Marianna Papastephanou (2013). The Utopianism of John Locke's Natural Learning. Ethics and Education 8 (1):18 - 30.
    This article focuses on John Locke's understanding of the student as a natural learner and on the ambiguous utopia of childhood that underpins this understanding. It draws a parallel between the educational utopia of natural learning and colonization, and then investigates ethico-political implications. Locke politicizes natural learning in ways that normalize exclusions at the level of intersubjective ethical relations and naturalize colonial expansion at the level of cosmopolitan right. Thought through to its implications, this claim leads to exploring connections between (...)
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  17.  57
    Marianna Papastephanou (2011). The 'Cosmopolitan' Self Does Her Homework. Journal of Philosophy of Education 45 (4):597-612.
    Cosmopolitan concern for the whole world is often treated as oppositional to particular collectivities, to corresponding sensibilities and to the obligations that follow from them. Tensions revolve around demands made upon the self (depending on the emphasis on the local or the global) and infuse educational discourse accordingly. Culturalism approaches the self as a culturally or multiculturally shaped identity, monopolises the terrain of cosmopolitan debate and narrows the scope of cosmopolitan education only to encouraging hybridity of selfhood and to cultivating (...)
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  18.  40
    Marianna Papastephanou (2005). Globalisation, Globalism and Cosmopolitanism as an Educational Ideal. Educational Philosophy and Theory 37 (4):533–551.
    In this paper, I discuss globalisation as an empirical reality that is in a complex relation to its corresponding discourse and in a critical distance from the cosmopolitan ideal. I argue that failure to grasp the distinctions between globalisation, globalism, and cosmopolitanism derives from mistaken identifications of the Is with the Ought and leads to naïve and ethnocentric glorifications of the potentialities of globalisation. Conversely, drawing the appropriate distinctions helps us articulate a more critical approach to contemporary cultural phenomena, and (...)
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  19.  13
    Marianna Bergamaschi Ganapini (2016). Doubting Assertion. Philosophia 44 (3):1-13.
    One main argument that has been offered in support of the Knowledge Account of Assertion is that it successfully makes sense of a variety of Moorean-paradoxical claims. David Sosa has objected to the Knowledge Account by arguing that it does not generalize satisfactorily to make sense of the oddity of iterated conjunctions of the form “p but I don’t know whether I know that p”. Recently, Martin Montminy has offered a defense of the Knowledge Account. In this paper, I show (...)
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  20.  4
    Richard Coker, Marianna Thomas, Karen Lock & Robyn Martin (2007). Detention and the Evolving Threat of Tuberculosis: Evidence, Ethics, and Law. Journal of Law, Medicine & Ethics 35 (4):609-615.
    The issue of detention as a public health control measure has attracted attention recently. This is because the threat of strains of tuberculosis that are resistant to a wider range of drugs has been identified, and there is renewed concern that public health is threatened. This paper considers whether involuntary detention is justified where voluntary measures have failed or where a patient poses a danger, albeit uncertain, to the public. We discuss the need for strengthening evidence-based assessments of public health (...)
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  21.  7
    Marianna Papastephanou (2014). To Mould or to Bring Out? Human Nature, Anthropology and Educational Utopianism. Ethics and Education 9 (2):157-175.
    Against narrow understandings of educational research, this article defends the relevance of philosophical anthropology to ethico-political education and contests its lack of space in the philosophy of education. My approximation of this topic begins with comments on philosophical anthropology; proceeds with examples from the history of educational ideas that illustrate what is at stake in placing realism, impossibility and education side by side; and moves to what anthropologically counts as realism or realistic expectations from education. The etymology of the word (...)
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  22. Marianna Antonutti Marfori (2010). Informal Proofs and Mathematical Rigour. Studia Logica 96 (2):261-272.
    The aim of this paper is to provide epistemic reasons for investigating the notions of informal rigour and informal provability. I argue that the standard view of mathematical proof and rigour yields an implausible account of mathematical knowledge, and falls short of explaining the success of mathematical practice. I conclude that careful consideration of mathematical practice urges us to pursue a theory of informal provability.
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  23.  25
    Marianna Papastephanou (2005). Rawls' Theory of Justice and Citizenship Education. Journal of Philosophy of Education 39 (3):499–518.
  24.  51
    Christopher Norris & Marianna Papastephanou (2002). Deconstruction, Anti–Realism and Philosophy of Science—an Interview with Christopher Norris. Journal of Philosophy of Education 36 (2):265–289.
    In this interview, Christopher Norris discusses a wide range of issues having to do with postmodernism, deconstruction and other controversial topics of debate within present-day philosophy and critical theory. More specifically he challenges the view of deconstruction as just another offshoot of the broader postmodernist trend in cultural studies and the social sciences. Norris puts the case for deconstruction as continuing the 'unfinished project of modernity' and—in particular—for Derrida's work as sustaining the values of enlightened critical reason in various spheres (...)
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  25.  25
    Marianna Papastephanou & Charoula Angeli (2007). Critical Thinking Beyond Skill. Educational Philosophy and Theory 39 (6):604–621.
    The aim of this article is to investigate possibilities for conceptions of critical thinking beyond the established educational framework that emphasizes skills. Distancing ourselves from the older rationalist framework, we explain that what we think wrong with the skills perspective is, amongst other things, its absolutization of performativity and outcomes. In reviewing the relevant discourse, we accept that it is possible for the skills paradigm to be change?friendly and context?sensitive but we argue that it is oblivious to other, non?purposive kinds (...)
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  26.  3
    Bart Streumer (2016). No, We Cannot. International Journal of Philosophical Studies 24 (4):537-546.
    Marianna Bergamaschi Ganapini argues that we can believe the error theory. In this reply, I explain why I still think we cannot.
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  27.  3
    Bart Streumer (2016). No, We Cannot. International Journal of Philosophical Studies 24 (4):537-546.
    Marianna Bergamaschi Ganapini argues that we can believe the error theory. In this reply, I explain why I still think we cannot.
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  28.  15
    Marianna Papastephanou (2006). Education, Risk and Ethics. Ethics and Education 1 (1):47-63.
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  29.  24
    Marianna Papastephanou (2009). Method, Philosophy of Education and the Sphere of the Practico-Inert. Journal of Philosophy of Education 43 (3):451-469.
    This essay discusses a conception of the relation of philosophy to education that has come to be widely held in both general philosophy and philosophy of education. This view is approached here through the employment of Jean-Paul Sartre's notion of the 'practico-inert' as the realm of consolidated social objects, part of which is the institution of education. It is shown that a rigid demarcation of the practico-inert, on the one hand, and praxis, on the other, lies at the heart of (...)
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  30. Marianna Papastephanou (2010). Communicative Utopia and Political Re-Education. In Mark Murphy & Ted Fleming (eds.), Habermas, Critical Theory and Education. Routledge 33--46.
  31.  25
    Marianna Papastephanou (2012). Crossing the Divide Within Continental Philosophy: Reconstruction, Deconstruction, Dialogue and Education. Studies in Philosophy and Education 31 (2):153-170.
    In this article I explore some points of convergence between Habermas and Derrida that revolve around the intersection of ethical and epistemological issues in dialogue. After some preliminary remarks on how dialogue and language are viewed by Habermas and Derrida as standpoints for departing from the philosophy of consciousness and from logocentric metaphysics, I cite the main points of a classroom dialogue in order to illustrate the way in which the ideas of Habermas and Derrida are sometimes received as well (...)
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  32.  63
    Martin H. Fischer, Marianna Riello, Bruno L. Giordano & Elena Rusconi (2013). Singing Numbers… in Cognitive Space — A Dual‐Task Study of the Link Between Pitch, Space, and Numbers. Topics in Cognitive Science 5 (2):354-366.
    We assessed the automaticity of spatial-numerical and spatial-musical associations by testing their intentionality and load sensitivity in a dual-task paradigm. In separate sessions, 16 healthy adults performed magnitude and pitch comparisons on sung numbers with variable pitch. Stimuli and response alternatives were identical, but the relevant stimulus attribute (pitch or number) differed between tasks. Concomitant tasks required retention of either color or location information. Results show that spatial associations of both magnitude and pitch are load sensitive and that the spatial (...)
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  33.  13
    Marianna E. Hayiou-Thomas (2006). Going Beyond Nature Versus Nurture. Trends in Cognitive Sciences 10 (9):399-400.
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  34.  10
    Marianna Papastephanou (2011). Eurocentrism Beyond the 'Universalism Vs. Particularism' Dilemma: Habermas and Derrida's Joint Plea for a New Europe. History of the Human Sciences 24 (5):142-166.
    Is it Eurocentric on the part of western philosophers (Habermas, Derrida) or of researchers in human sciences to set out from a specific locality (Europe) to formulate ethico-political ideals with universal aspirations? In this article, I critique the ‘universalism vs. particularism’ framework within which the charge of Eurocentrism is deployed and I redefine the notion of Eurocentrism outside the drastic choice between universalism and particularism and in light of an ‘ec-centric’ reflection on the entanglement of the ‘We’ and the ‘others’. (...)
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  35.  22
    Marianna Papastephanou (2011). Walls and Laws: Proximity, Distance and the Doubleness of the Border. Educational Philosophy and Theory 43 (3):209-224.
    In this article, I explore the way in which proximity and distance have been made relevant to cosmopolitanism and I discuss the significance contemporary theory attributes to border crossing. By employing colonial border crossing and its rationalization as an example, and by drawing from Alain Badiou's critique of political philosophy, I expose some of the problems of facile and faddish approaches to planetary movement. I argue that the real borders to be crossed by true cosmopolitans are internal and, regrettably, traversible, (...)
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  36.  31
    Sister Marianna Gildea (1944). The Life of Saint Dominic in Old French Verse. Thought: A Journal of Philosophy 19 (2):351-353.
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  37.  2
    Domenico Cantone, Marianna Nicolosi Asmundo & Ewa Orlowska (2011). Dual Tableau-Based Decision Procedures for Relational Logics with Restricted Composition Operator. Journal of Applied Non-Classical Logics 21 (2):177-200.
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  38.  25
    Marianna Papastephanou (2004). The Implicit Assumptions of Dividing a Cake: Political or Comprehensive? [REVIEW] Human Studies 27 (3):307-334.
    Rawls''s recent modification of his theory of justice claims that political liberalism is free-standing and falls under the category of the political. It works entirely within that domain and does not rely on anything outside it In this article I pursue the metatheoretical goal of obtaining insight into the anthropological assumptions that have remained so far unacknowledged by Rawls and critics alike. My argument is that political liberalism has a dependence on comprehensive liberalism and its conception of a self-serving subjectivity (...)
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  39.  3
    Jessica Bell, Mirko Ancillotti, Victoria Coathup, Sarah Coy, Tessel Rigter, Travis Tatum, Jasjote Grewal, Faruk Berat Akcesme, Jovana Brkić, Anida Causevic-Ramosevac, Goran Milovanovic, Marianna Nobile, Cristiana Pavlidis, Teresa Finlay & Jane Kaye (2016). Challenges and opportunities for ELSI early career researchers. BMC Medical Ethics 17 (1):1.
    Over the past 25 years, there has been growing recognition of the importance of studying the Ethical, Legal and Social Implications of genetic and genomic research. A large investment into ELSI research from the National Institutes of Health Human Genomic Project budget in 1990 stimulated the growth of this emerging field; ELSI research has continued to develop and is starting to emerge as a field in its own right. The evolving subject matter of ELSI research continues to raise new research (...)
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  40.  26
    Marianna Papadopoulou & Roy Birch (2009). 'Being in the World': The Event of Learning. Educational Philosophy and Theory 41 (3):270-286.
    This paper employs an eclectic mix of paradigms in order to discuss constituting characteristics of young children's learning experiences. Drawing upon a phenomenological perspective it examines learning as a form of 'Being' and as the result of learners' engagement with the world in their own, unique, intentional manners. The learners' intentions towards their world are expressed in everyday activity and participation. A social constructivist perspective is thus employed to present learning as situated in meaningful socio-cultural contexts of the everyday, lived (...)
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  41.  15
    Marianna Papastephanou (2003). Forgiving and Requesting Forgiveness. Journal of Philosophy of Education 37 (3):503–524.
  42.  31
    Huiming Ren (2014). Is the Splash Red? Philosophia 42 (3):801-807.
    Ball (2009) claims that without phenomenal concepts, the knowledge argument fails. In this article, I argue that Ball doesn’t succeed in proving his claim. The reason is that the Marianna case is not a case where the acquisition of the concept required for entertaining a phenomenal belief content Q alone is sufficient for Marianna, given enough physical information about her environment, to infer Q.
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  43.  18
    Marianna Papastephanou (2002). Arrows Not yet Fired: Cultivating Cosmopolitanism Through Education. Journal of Philosophy of Education 36 (1):69–86.
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  44.  15
    Marianna Papastephanou (2013). The Past in Pieces: Belonging in the New Cyprus. The European Legacy 18 (4):522-524.
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  45.  11
    Marianna Papastephanou (2014). From Consensus to Dissensus and Back Again: Habermas and Lyotard. The European Legacy 19 (6):679-697.
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  46.  3
    Marianna Papastephanou (2004). Educational Critique, Critical Thinking and the Critical Philosophical Traditions. Journal of Philosophy of Education 38 (3):369–378.
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  47.  6
    Marianna Papastephanou (2002). Kant's Cosmopolitanism and Human History. History of the Human Sciences 15 (1):17-37.
    In this article I discuss Kant's idea of cosmopolitanism both in its prescriptive dimension (its normative content and regulative aspirations) and also its descriptive basis (its crucial philosophical-anthropological assumptions constituting its theoretical justification). My aim is to show that the prescriptive dimension cannot be treated separately from the descriptive one for some difficulties that the latter confronts pervade the former and misinform it. I then proceed to an examination of those difficulties which I locate mainly in Kant's onto-theological commitment to (...)
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  48.  17
    Marianna Papastephanou (1999). Philosophies of Science/Feminist Theories. [REVIEW] Radical Philosophy 96.
  49.  27
    Marianna Papastephanou (2006). Postmodernism and the Revival of Socialism as Critique. The European Legacy 11 (3):241-258.
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  50.  43
    Marianna Papastephanou (2008). Dystopian Reality, Utopian Thought and Educational Practice. Studies in Philosophy and Education 27 (2-3):89-102.
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