Search results for 'Marina Vcherashnaya Rosser' (try it on Scholar)

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  1.  11
    J. Barkley Rosser & Marina Vcherashnaya Rosser (1994). Long Wave Chaos and Systemic Economic Transformation. World Futures 39 (4):197-207.
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  2. J. Barkley Rosser (1956). Review: H. B. Curry, A New Proof of the Church-Rosser Theorem. [REVIEW] Journal of Symbolic Logic 21 (4):377-378.
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  3.  17
    J. Barkley Rosser, Emergence and Complexity in Austrian Economics.
    A deep theme of Austrian economics has been that of spontaneous order or selforganization of the economy. The origin of this theme dates to the putative founder of the Austrian School, Carl Menger, with his theory of the spontaneous emergence of money for transactions purposes in primitive economies being archetypal example (Menger, 1892). Menger drew this approach from the Scottish Enlightenment figures David Hume, Adam Ferguson, and Adam Smith, with the latter’s Wealth of Nations (1776) particularly important. The most important (...)
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  4.  22
    Barkley Rosser, Has Burczak Shown How Socialism Can Survive Hayek?
    Ever since the collapse of Soviet-bloc socialism, and the associated breakup of the Soviet Union itself, it has been accepted by the vast majority of political economists that Friedrich A. Hayek and his fellow Austrians, notably his mentor, Ludwig von Mises, were the unequivocal victors in the famous “socialist calculation debate” that had raged for a good seven decades. It was over. The anti-socialist, Austrian position had won. Market capitalism was triumphant in both theory and practice. The combination of lack (...)
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  5.  14
    J. Barkley Rosser, Econophysics.
    According to Bikas Chakrabarti (2005, p. 225), the term econophysics was neologized in 1995 at the second Statphys-Kolkata conference in Kolkata (formerly Calcutta), India by the physicist H. Eugene Stanley, who was also the first to use it in print (Stanley, 1996). Mantegna and Stanley (2000, pp. viii-ix) define “the multidisciplinary field of econophysics” as “a neologism that denotes the activities of physicists who are working on economics problems to test a variety of new conceptual approaches deriving from the physical (...)
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  6.  11
    J. Barkley Rosser, On the Foundations of Mathematical Economics.
    Kumaraswamy Vela Velupillai [74] presents a constructivist perspective on the foundations of mathematical economics, praising the views of Feynman in developing path integrals and Dirac in developing the delta function. He sees their approach as consistent with the Bishop constructive mathematics and considers its view on the Bolzano-Weierstrass, Hahn-Banach, and intermediate value theorems, and then the implications of these arguments for such “crown jewels” of mathematical economics as the existence of general equilibrium and the second welfare theorem. He also relates (...)
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  7.  13
    J. Barkley Rosser, Complex Dynamics and Post Keynesian Economics.
    distraction that leads innocent Post Keynesians into “classical sin.” Davidson (1994, 1996) argues that core Post Keynesian (PK) ideas such as that insufficient aggregate demand arise from fundamental uncertainty in a monetary economy do not depend on nonlinearity or complexity, that these core concepts are axiomatically and ontologically true, and that the inability of agents to forecast well in dynamically complex situations reflects mere epistemological problems of insufficient computational abilities. Thus complex dynamics is merely a classical stalking horse. This writer (...)
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  8. José Antonio Marina (2007). Las Arquitecturas Del Deseo: Una Investigación Sobre Los Placeres Del Espíritu. Editorial Anagrama.
    José Antonio Marina –reincidiendo en su condición de detective cultural– se enfrenta en este libro a un nuevo caso. Durante milenios, la humanidad ha desconfiado de la fuerza del deseo. La sociedad opulenta en que vivimos altera esa tradición. Tiene que estimular constantemente los deseos para sobrevivir. Antes, la economía estaba dirigida por la demanda. Producía lo que era necesario. Ahora se rige por la oferta: crea en el público la necesidad de lo producido. Padecemos así un ansia inacabable, (...)
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  9. Jacqueline Mariña (2008). Friedrich Schleiermacher and Rudolf Otto. In John Corrigan (ed.), The Oxford Handbook of Religion and Emotion. Oxford
    Two names often grouped together in the study of religion are Friedrich Schleiermacher (1768–1884) and Rudolf Otto (1869–1937). Central to their understanding of religion is the idea that religious experience, characterized in terms of feeling, lies at the heart of all genuine religion. In his book On Religion, Schleiermacher speaks of religion as a “sense and taste for the Infinite.” In The Christian Faith, Schleiermacher grounds religion in the immediate self-consciousness and the “feeling of absolute dependence.” Influenced by Schleiermacher, (...)
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  10. Jacqueline Mariña & West Lafayette (2000). Making Sense of Kant's Highest Good. Kant-Studien 91 (3):329-355.
    This paper explores Kant's concept of the highest good and the postulate of the existence of God arising from it. Kant has two concepts of the highest good standing in tension with one another, an immanent and a transcendent one. I provide a systematic exposition of the constituents of both variants and show how Kant’s arguments are prone to confusion through a conflation of both concepts. I argue that once these confusions are sorted out Kant’s claim regarding the need to (...)
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  11.  5
    J. Barkley Rosser (1977). Many-Valued Logics. Greenwood Press.
  12. Jacqueline Mariña (1998). Kant's Derivation of the Formula of the Categorical Imperative: How to Get It Right. Kant-Studien 89 (2):167-178.
    This paper explores the charge by Bruce Aune and Allen Wood that a gap exists in Kant's derivation of the Categorical Imperative. I show that properly understood, no such gap exists, and that the deduction of the Categorical Imperative is successful as it stands.
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  13. Jacqueline Mariña (2005). Christology and Anthropology in Friedrich Schleiermacher. In The Cambridge Companion to Friedrich Schleiermacher.
    In my chapter "Christology and Anthropology in Friedrich Schleiermacher,” I discuss Schleiermacher's understanding of both the person and work of Christ. Schleiermacher's dialogue with the orthodox Christological tradition preceding him, as well as his understanding of the work of Christ, is founded on a critical analysis of the fundamental person-forming experience of being in relation to Christ and the community founded by him. I provide an analysis of Schleiermacher's discussion of the difficulties surrounding the use of the word "nature" (...)
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  14. Jacqueline Mariña (1999). Schleiermacher on the Philosopher’s Stone: The Shaping of Schleiermacher’s Early Ethics by the Kantian Legacy. Journal of Religion 79 (2):193-215.
    This article explores the early Schleiermacher's attempts to deal with difficult philosophical problems arising from Kant's ethics, specifically Kant's notion of transcendental freedom. How do we connect a transcendentally free act with the nature of the subject? Insofar as the act is transcendentally free, it cannot be understood in terms of causes, and this means that it cannot be connected with the previous state of the individual before he or she engaged in the act. I work through Schleiermacher's grappling with (...)
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  15. Jacqueline Mariña (2010). Holiness. In Charles Taliaferro, Paul Draper & Phil Quinn (eds.), A Companion to the Philosophy of Religion. Wiley-Blackwell
    This essay analyzes the category of “the holy” as developed by Rudolf Otto, examining his division of the holy into rational and non-rational elements. While rational elements of the holy are closely tied to ethics, another aspect of the holy can only be apprehended through sui generis feelings irreducible to other mental states. But how do non-rational elements relate to rational, ethical categories? I trace the distinction between rational and non-rational elements in Otto’s analysis to Kant’s two faculty psychology: the (...)
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  16. Jacqueline Mariña (2012). Theism in 19th and 20th Century Intellectual Life. In Charles Taliaferro, Victoria Harrison & Stewart Goetz (eds.), Routledge Companion to Theism. Routledge
    This chapter traces how theism was developed by leading 19th and 20th century figures (Schleiermacher, Hegel, Kierkegaard, Nietzsche, Rahner, and Tillich) responding to Kant’s Copernican revolution in philosophy. Part one deals with the ontological nature of subjectivity itself and what it reveals about the conditions of the possibility of a subject’s relation to the Absolute. Part two explores the role of subjectivity and interiority in the individual’s relation to God, and part three takes a look at the theme of the (...)
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  17. Jacqueline Mariña (2011). Transcendental Arguments for Personal Identity in Kant's Transcendental Deduction. Philo 14 (2):109-136.
    One of the principle aims of the B version of Kant’s transcendental deduction is to show how it is possible that the same “I think” can accompany all of my representations, which is a transcendental condition of the possibility of judgment. Contra interpreters such as A. Brook, I show that this “I think” is an a priori (reflected) self-consciousness; contra P. Keller, I show that this a priori self-consciousness is first and foremost a consciousness of one’s personal identity from a (...)
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  18. Jacqueline Mariña (1997). Kant on Grace: A Reply to His Critics. Religious Studies 33 (4):379-400.
    Against those who dismiss Kant's project in the "Religion" because it provides a Pelagian understanding of salvation, this paper offers an analysis of the deep structure of Kant's views on divine justice and grace showing them not to conflict with an authentically Christian understanding of these concepts. The first part of the paper argues that Kant's analysis of these concepts helps us to understand the necessary conditions of the Christian understanding of grace: unfolding them uncovers intrinsic relations holding between God's (...)
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  19. Jacqueline Mariña (2010). Schleiermacher, Realism, and Epistemic Modesty: A Reply to My Critics. In Brent Sockness & Wilhelm Gräb (eds.), Schleiermacher, the Study of Religion, and the Future of Theology. De Gruyter
    This paper explores two themes—Schleiermacher’s realism and his perspectivalism—and their significance for a theory of religion. I show that Schleiermacher's theory offers an account of human subjectivity and epistemological modesty that at the same time allows us to affirm the reality of the Absolute.
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  20. J. B. Rosser & A. R. Turquette (1950). A Note on the Deductive Completeness of M-Valued Propositional Calculi. Journal of Symbolic Logic 14 (4):219-225.
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  21. J. Barkley Rosser (1978/2008). Logic for Mathematicians. Dover Publications.
  22.  2
    Alan Rose & J. Barkley Rosser (1958). [Fragments of Many-Valued Statement Calculi. [S.N.].
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  23.  79
    Jacqueline Mariña (2004). On Some Presumed Gaps in Kant's Refutation of Idealism. In Udo Rameil (ed.), Metaphysik und Kritik. Walter de Gruyter
    Kant’s aim in the Refutation of Idealism is to show that the temporal determination of inner experience presupposes outer experience. Commentators have rightly noted the extraordinarily compressed character of Kant's argument, and numerous gaps in the argument have been pointed out. In this paper I focus on two of these gaps and provide a reconstruction of Kant's argument that closes them.
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  24.  5
    Frederic B. Fitch, J. B. Rosser, A. R. Turquette, R. M. Martin, Nelson Goodman, Soren Hallden & Paul Bernays (2013). The Journal of Symbolic Logic Publishes Original Scholarly Work in Symbolic Logic. Founded in 1936, It has Become the Leading Research Journal in the Field. The Journal Aims to Represent Logic Broadly, Including its Connections with Mathematics and Philosophy as Well as Newer Aspects Related to Computer Science and Linguistics. [REVIEW] Journal of Symbolic Logic 106 (107).
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  25. Jacqueline Mariña & Franklin Mason (2001). Aristotle as A-Theorist: Overcoming the Myth of Passage. Journal of the History of Philosophy 39 (2):169-192.
    Debate about the nature of time has been dominated by discussion of two issues: the reality of absolute time and the reality of A-series. We argue that Aristotle adopts a form of the A-theory entailing a denial of the reality of absolute time. Furthermore, Aristotle's denial of absolute time is linked to a denial of the reality of pure temporal becoming, namely, the idea that the now moves through a fixed continuum along which events are arranged in chronological order. We (...)
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  26.  58
    Jacqueline Mariña (2007). All or Nothing: Systematicity, Transcendental Arguments, and Skepticism in German Idealism by Paul W. Franks. [REVIEW] Zeitschrift für Neuere Theologiegeschichte/Journal for the History of Modern Theology 14 (1):145-149.
  27. Jacqueline Mariña (2004). Schleiermacher on the Outpourings of the Inner Fire: Experiential Expressivism and Religious Pluralism. Religious Studies 40 (2):125-143.
    Both in the Speeches and in The Christian Faith Schleiermacher offers a comprehensive theory of the nature of religion, grounding it in experience. In the Speeches Schleiermacher grounds religion in an original unity of consciousness that precedes the subject–object dichotomy; in The Christian Faith the feeling of absolute dependence is grounded in the immediate self-consciousness. I argue that Schleiermacher's theory offers a generally coherent account of how it is possible that differing religious traditions are all based on the same experience (...)
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  28.  30
    Barkley Rosser (1936). Extensions of Some Theorems of Gödel and Church. Journal of Symbolic Logic 1 (3):87-91.
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  29.  74
    Jacqueline Mariña (2001). The Religious Significance of Kant's Ethics. American Catholic Philosophical Quarterly 75 (2):179-200.
    In this paper I argue that an in-depth investigation into Kant’s categorical imperative reveals profound and surprising insights into the nature of persons and what specifically about them equips them for religious life. I examine the CI both in the context of the relation to God and to others and in so doing assess the implications of Kantian moral theory on theology’s understanding of the first and second great commandments. The first part of the paper explores what Kantian moral requirements (...)
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  30.  69
    Jacqueline Marina (2000). Transformation and Personal Identity In Kant. Faith and Philosophy 17 (4):479-497.
    In this paper I explore how Kant’s development of the idea of the disposition in the Religion copes with problems implied by Kant’s idea of transcendental freedom. Since transcendental freedom implies the power of absolutely beginning a state, and therefore of absolutely beginning a series of the consequences of that state, a transcendentally free act is divorced from the preceding state of an agent, and would thus seem to be divorced from the agent’s character as well. The paper is divided (...)
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  31.  3
    J. Barkley Rosser (1999). Between Vienna and Cambridge: The Risky Business of New Austrian Business‐Cycle Theory. Critical Review 13 (3-4):373-389.
    Abstract Tyler Cowen's ?New Austrian? theory of business cycles is based on risk analysis and the assumption of rational expectations. This contrasts with the Old Austrian view, which questions the feasibility of measuring economic risk. Despite Cowen's admirable eclecticism, the way he applies risk analysis to business cycles suffers from serious inconsistencies, and his use of rational expectations is mistaken in the face of economic complexity?a phenomenon that was accurately understood by the traditional Austrians.
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  32.  2
    Jacqueline Mariña (2016). Terry Godlove, Kant and the Meaning of Religion: The Critical Philosophy and Modern Religious Thought London: I. B. Tauris, 2014 Pp. 256 ISBN 9781848855298 £18.99. [REVIEW] Kantian Review 21 (1):138-141.
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  33.  68
    J. B. Rosser & A. R. Turquette (1948). Axiom Schemes for M-Valued Functional Calculi of First Order: Part I. Definition of Axiom Schemes and Proof of Plausibility. Journal of Symbolic Logic 13 (4):177-192.
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  34.  13
    M. Marina (1957). Spain Today. Thought: A Journal of Philosophy 32 (3):367-388.
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  35.  53
    Barkley Rosser (1941). The Independence of Quine's Axioms * 200 and * 201. Journal of Symbolic Logic 6 (3):96 - 97.
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  36. Jacqueline Mariña (ed.) (2005). The Cambridge Companion to Friedrich Schleiermacher. Cambridge University Press.
    Known as the 'Father of modern theology' Friedrich Schleiermacher is without a doubt one of the most important theologians in the history of Christianity. Not only relevant to theology, he also made significant contributions in areas of philosophy such as hermeneutics, ethics, philosophy of religion, and the study of Plato, and he was ahead of his time in espousing a kind of pro to-feminism. Divided into three parts, this Companion deals first with elements of Schleiermacher's philosophy, such as metaphysics, epistemology (...)
     
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  37.  9
    Barkley Rosser, October, 2007.
    We attempt to clarify divisions made by us in previous work (Colander et al., 2004a,b) between “orthodox, mainstream, and heterodox” in economics, following very useful remarks in Dequech (2007-08), whom we thank. We also provide specific advice for heterodox economists, namely: worry less about methodology, focus on being economists first and heterodox economists second, and prepare ideas to leave the incubator of heterodoxy to enter the mainstream economic debate.
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  38.  13
    J. Barkley Rosser, Colloquium: Statistical Mechanics of Money, Wealth, and Income.
    The paper reviews statistical models for money, wealth, and income distributions developed in the econophysics literature since the late 1990s. By analogy with the Boltzmann-Gibbs distribution of energy in physics, it is shown that the probability distribution of money is exponential for certain classes of models with interacting economic agents. Alternative scenarios are also reviewed. Data analysis of the empirical distributions of wealth and income reveals a two-class distribution. The majority of the population belongs to the lower class, characterized by (...)
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  39.  6
    J. B. Rosser & A. R. Turquette (1951). Axiom Schemes for M-Valued Functional Calculi of First Order: Part II. Deductive Completeness. Journal of Symbolic Logic 16 (1):22-34.
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  40.  42
    Barkley Rosser (1939). An Informal Exposition of Proofs of Gödel's Theorems and Church's Theorem. Journal of Symbolic Logic 4 (2):53-60.
  41.  15
    Sue V. Rosser (1987). Feminist Scholarship in the Sciences: Where Are We Now and When Can We Expect A Theoretical Breakthrough? Hypatia 2 (3):5 - 17.
    The work of feminists in science may seem less voluminous and less theoretical than the feminist scholarship in some humanities and social science disciplines. However, the recent burst of scholarship on women and science allows categorization of feminist work into six distinct but related categories: 1) teaching and curriculum transformation in science, 2) history of women in science, 3) current status of women in science, 4) feminist critique of science, 5) feminine science, 6) feminist theory of science. More feminists in (...)
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  42.  51
    José Antonio Marina (2000). Genealogy of Morality and Law. Ethical Theory and Moral Practice 3 (3):303-325.
    In order to clarify the relationship between morality and law, it is necessary to define both concepts precisely. Cultural realities refer to concepts which are more specifically defined if we focus towards the genealogy of those realities, that is to say, their motivation, function and aim. Should we start from legal anthropology, comparative law and history of law, law arises as a social technique which coactively imposes ways of solving conflicts, protecting fundamental values for a society's co-existence. Values subject to (...)
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  43.  3
    E. Rosser & R. Harré (1977). Explicit Knowledge of Personal Style: Reply to R. H. Levine. Journal for the Theory of Social Behaviour 7 (2):249-252.
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  44.  6
    Jacqueline Mariña (2011). Is God a Delusion? A Reply to Religion's Cultured Despisers. Faith and Philosophy 28 (4):464-468.
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  45.  6
    Colin Rosser (1951). Mirror for Man. The Eugenics Review 42 (4):215.
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  46. Jacqueline Marina (2004). Schleiermacher on the Outpourings of the Inner Fire: Experiential Expressivism and Religious Pluralism. Religious Studies 40 (2):125-143.
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  47.  10
    José Antonio Marina (1967). Fenomenología crítica y teoría de la evidencia en Husserl. Logos 2:7-46.
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  48.  20
    Jacqueline Mariña (2011). Is God a Delusion? A Reply to Religion's Cultured Despisers. Faith and Philosophy 28 (4):464-468.
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  49.  38
    Victor M. Yakovenko & J. Barkley Rosser, Colloquium: Statistical Mechanics of Money, Wealth, and Income.
    The paper reviews statistical models for money, wealth, and income distributions developed in the econophysics literature since the late 1990s. By analogy with the Boltzmann-Gibbs distribution of energy in physics, it is shown that the probability distribution of money is exponential for certain classes of models with interacting economic agents. Alternative scenarios are also reviewed. Data analysis of the empirical distributions of wealth and income reveals a two-class distribution. The majority of the population belongs to the lower class, characterized by (...)
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  50.  15
    J. Barkley Rosser, Special Problems of Forests as Ecologic-Economic Systems.
    Ecologic-economic systems tend to exhibit greater complexity than systems that are purely ecological or economic. The interactions between the two types often generates nonlinear relations that lead to various kinds of complex dynamics that complicate management and decisionmaking regarding them. Of these, forests have characteristics that lead them to have special problems not usually encountered in the management of such systems. A central one is the long time periods involved managing forests compared to most other such systems. This means that (...)
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