Search results for 'Marino Pérez Álvarez' (try it on Scholar)

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  1. Edurne Alonso, Silvia Berdullas & Marino Pérez Alvarez (2011). La invención de los trastornos mentales siembra la polémica. Entrevista a Marino Pérez. Crítica 61 (974):89-92.score: 2970.0
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  2. José M. García-Montes, Marino Pérez Álvarez, Louis A. Sass & Adolfo J. Cangas (2009). The Role of Superstition in Psychopathology. Philosophy, Psychiatry, and Psychology 15 (3):227-237.score: 870.0
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  3. J. Alvarez (1993). The Economics of Cuban Sugar, by Jorge Perez-Lopez. Agriculture and Human Values 10:94-94.score: 360.0
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  4. Berta María Pérez Alvarez (2010). El sueño de la vigilia: Leibniz y la representación moderna. In Manuel Sánchez Rodríguez & Sergio Rodero Cilleros (eds.), Leibniz En la Filosofía y la Ciencia Modernas. Comares.score: 240.0
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  5. Salvador Pérez Alvarez (2008). Incidencia de las nuevas biotecnologías en el derecho a la protección de la salud reproductiva de los pacientes:¿ de vueltas al estado liberal? In Salomé Adroher Biosca (ed.), Los Avances Del Derecho Ante Los Avances de la Medicina. Thomson/Aranzadi.score: 240.0
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  6. Fernando Pérez-Borbujo Alvarez (2006). Memoria, libertad y profecía. Un acercamiento a "Las edades del mundo" de F. W. J. Schelling. Revista de Filosofía 31 (1):101-122.score: 240.0
    En el presente artículo intentaremos aproximarnos a uno de los textos más emblemáticos del pensamiento de Schelling, Las Edades del Mundo (Die Weltalter), escrito entre 1813-1815, donde se encuentra todo el misterio de la filosofía medía de este autor que va desde el Ensayo de la libertad de 1809 hasta su reaparición en Munich y posteriormente en Berlín, donde sustituirá a Hegel a su muerte y formulará su famosa filosofía positiva, constituida por su Filosofía de la Mitología y de la (...)
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  7. Antonio Ruiz Manero, Luis Legaz Lacambra, Angel Sánchez de la Torre, Joaquín Ruiz-Giménez Cortés, Mariano Hurtado Bautista, Francisco de Paula Puy Muñoz, José Delgado Pinto, Terenciano Alvarez Pérez & Elías Díaz García (1976). Discusión sobre la ponencia del profesor López Calera. Anales de la Cátedra Francisco Suárez 16:53-90.score: 240.0
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  8. R. Hernandez, Maria Cristina, Erendira Alvarez Perez & Rosaura Ruiz Gutierrez (2009). Natural Selection: Learning Paradigms. Teorema 28 (2):107-121.score: 240.0
     
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  9. Salvador Pérez Álvarez (2009). Las tradiciones ideológicas islámicas ante el repudio. Su eficacia civil en el derecho del estado español. 'Ilu. Revista de Ciencias de Las Religiones 13:183-223.score: 240.0
    Sharia is a religious legal system that is based on the divine mandates revealed in the Quram and the Sunna as has been interpreted bu the main Islamic Schools of Law, both Sunni and Shiita. In orden to understand what is at stake, distinctions between the main Islamic traditions in this ground was one of the factors that have led to an imprecise use of terminology of the Quram which refers to the Islamic divorce, that is: the Talaq. Its confusion (...)
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  10. Diana Martín Ross, Lourdes Álvarez Álvarez, José Ángel Chávez Viamontes, Lina Marta Pérez, Marianela Alberro & Olga Lezcano Góngora (2002). Genoma Humano. Actualidades y Perspectivas Bioéticas.(Ensayo I). Humanidades Médicas 2 (1):0-0.score: 240.0
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  11. Juan Carlos Alvarez Pérez (2004). Los cambios en la gestión de cuerpo humano. Crítica 54 (915):16-19.score: 240.0
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  12. Eréndira Álvarez Pérez & Rosaura Ruiz Gutiérrez (2009). La selección natural: aprendizaje de un paradigma. Teorema 28 (2):107-122.score: 240.0
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  13. Ana Rosa Pérez Ransanz, Ana Rosa & J. Francisco Álvarez (2004). De Kant a Kuhn, Acotando Por Putnam. Endoxa 18:495-517.score: 240.0
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  14. Eric Austin Lee (2012). A Vexing Gadfly: The Late Kierkegaard on Economic Matters (Princeton Theological Monograph Series). By Eliseo Pérez-Álvarez, with a Foreword by Enrique Dussel. Pp. Xxii, 214, Eugene OR, Pickwick Publications, 2009, $26.00. [REVIEW] Heythrop Journal 53 (1):170-171.score: 140.0
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  15. Adolfo J. Cangas, Louis A. Sass & Marino Pérez-Álvarez (2009). From the Visions of Saint Teresa of Jesus to the Voices of Schizophrenia. Philosophy, Psychiatry, and Psychology 15 (3):239-250.score: 87.0
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  16. Marino Pérez-Álvarez, José M. García-Montes, Adolfo J. Cangas & Louis A. Sass (2009). Defending a Phenomenological–Behavioral Perspective: Culture, Behavior, and Experience. Philosophy, Psychiatry, and Psychology 15 (3):281-285.score: 87.0
  17. Marino Pérez-Álvarez, Louis A. Sass & José M. García-Montes (2009). More Aristotle, Less DSM: The Ontology of Mental Disorders in Constructivist Perspective. Philosophy, Psychiatry, and Psychology 15 (3):211-225.score: 87.0
  18. Marino Pérez-Álvarez & Louis A. Sass (2009). Phenomenology and Behaviorism: A Mutual Readjustment. Philosophy, Psychiatry, and Psychology 15 (3):199-210.score: 87.0
  19. Marino Pérez-Álvarez & Louis A. Sass (2009). Phenomenology, Behaviorism, and the Nature of Mental Disorders: Voices From Spain. Philosophy, Psychiatry, and Psychology 15 (3):195-198.score: 87.0
  20. Maria Alvarez (2010). Kinds of Reasons: An Essay in the Philosophy of Action. Oxford University Press.score: 60.0
    Understanding human beings and their distinctive rational and volitional capacities is one of the central tasks of philosophy. The task requires a clear account of such things as reasons, desires, emotions and motives, and of how they combine to produce and explain human behaviour. In Kinds of Reasons, Maria Alvarez offers a fresh and incisive treatment of these issues, focusing in particular on reasons as they feature in contexts of agency. Her account builds on some important recent work in the (...)
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  21. Gilberto Perez (1998). The Material Ghost: Films and Their Medium. Johns Hopkins University Press.score: 60.0
    "Tough, smart, superbly engaging, The Material Ghost is a terrific book." -- Edward W. Said In The Material Ghost , Gilberto Perez draws on his lifelong love of the movies as well as his work as a film scholar to write a lively, wide-ranging, penetrating study of films and filmmakers and the nature of the art form. For Perez, film is complex and richly contradictory, lifelike and dreamlike at once, a peculiar mix of reality and imagination. "The images on the (...)
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  22. Pérez González & Fernando Tomás (2007). El Pensamiento de José Álvarez Guerra. Editora Regional de Extremadura.score: 36.0
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  23. Maria Alvarez (2009). Actions, Thought-Experiments and the 'Principle of Alternate Possibilities'. Australasian Journal of Philosophy 87 (1):61 – 81.score: 30.0
    In 1969 Harry Frankfurt published his hugely influential paper 'Alternate Possibilities and Moral Responsibility' in which he claimed to present a counterexample to the so-called 'Principle of Alternate Possibilities' ('a person is morally responsible for what he has done only if he could have done otherwise'). The success of Frankfurt-style cases as counterexamples to the Principle has been much debated since. I present an objection to these cases that, in questioning their conceptual cogency, undercuts many of those debates. Such cases (...)
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  24. Maria Alvarez (2009). How Many Kinds of Reasons? Philosophical Explorations 12 (2):181 – 193.score: 30.0
    Reasons can play a variety of roles in a variety of contexts. For instance, reasons can motivate and guide us in our actions (and omissions), in the sense that we often act in the light of reasons. And reasons can be grounds for beliefs, desires and emotions and can be used to evaluate, and sometimes to justify, all these. In addition, reasons are used in explanations: both in explanations of human actions, beliefs, desires, emotions, etc., and in explanations of a (...)
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  25. Maria Alvarez (2010). Reasons for Action and Practical Reasoning. Ratio 23 (4):355-373.score: 30.0
    This paper seeks a better understanding of the elements of practical reasoning: premises and conclusion. It argues that the premises of practical reasoning do not normally include statements such as ‘I want to ϕ’; that the reasoning in practical reasoning is the same as in theoretical reasoning and that what makes it practical is, first, that the point of the relevant reasoning is given by the goal that the reasoner seeks to realize by means of that reasoning and the subsequent (...)
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  26. Patricia Marino (2008). The Ethics of Sexual Objectification: Autonomy and Consent. Inquiry 51 (4):345 – 364.score: 30.0
    It is now a platitude that sexual objectification is wrong. As is often pointed out, however, some objectification seems morally permissible and even quite appealing—as when lovers are so inflamed by passion that they temporarily fail to attend to the complexity and humanity of their partners. Some, such as Nussbaum, have argued that what renders objectification benign is the right sort of relationship between the participants; symmetry, mutuality, and intimacy render objectification less troubling. On this line of thought, pornography, prostitution, (...)
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  27. Maria Alvarez & John Hyman (1998). Agents and Their Actions. Philosophy 73 (2):219-245.score: 30.0
    In the past thirty years or so, the doctrine that actions are events has become an essential, and sometimes unargued, part of the received view in the philosophy of action, despite the efforts of a few philosophers to undermine the consensus. For example, the entry for Agency in a recently published reference guide to the philosophy of mind begins with the following sentence: A central task in the philosophy of action is that of spelling out the differences between events in (...)
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  28. Patricia Marino (2007). Seeking Desire: Reflections on Blackburn's Lust. Social Philosophy Today 22:219-230.score: 30.0
    This paper is a critical discussion of Simon Blackburn’s recent work on lust. Blackburn develops a view on which lust is decent only when part of a pure mutuality in sex, and is best left alone—we ought not tamper with its “freedom of flow.” I argue that this treatment, which I believe reflects commonly held views, fails in several ways. First, it does not square with the fact that we pursue lust as a good in itself. Second, pure mutuality is (...)
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  29. Maria Alvarez & Aaron Ridley (2007). The Concept of Moral Obligation: Anscombe Contra Korsgaard. Philosophy 82 (4):543-552.score: 30.0
    A number of recent writers have expressed scepticism about the viability of a specifically moral concept of obligation, and some of the considerations offered have been interesting and persuasive. This is a scepticism that has its roots in Nietzsche, even if he is mentioned only rather rarely in the debate. More proximately, the scepticism in question receives seminal expression in Elizabeth Anscombe's 1958 essay, ‘Modern Moral Philosophy’, a piece that is often paid lip-service to, but—like Nietzsche's work—has only rarely been (...)
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  30. Maria Alvarez (2009). Acting Intentionally and Acting for a Reason. Inquiry 52 (3):293-305.score: 30.0
    This paper explores the question whether whatever is done intentionally is done for a reason. Apart from helping us to think about those concepts, the question is interesting because it affords an opportunity to identify a number of misconceptions about reasons. In the paper I argue that there are things that are done intentionally but not done for a reason. I examine two different kinds of example: things done “because one wants to” and “purely expressive actions”. Concerning the first, I (...)
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  31. Diana I. Pérez (2008). Why Should Our Mind-Reading Abilities Be Involved in the Explanation of Phenomenal Consciousness? Análisis Filosófico 28 (1):35-84.score: 30.0
    In this paper I consider recent discussions within the representationalist theories of phenomenal consciousness, in particular, the discussions between first order representationalism (FOR) and higher order representationalism (HOR). I aim to show that either there is only a terminological dispute between them or, if the discussion is not simply terminological, then HOR is based on a misunderstanding of the phenomena that a theory of phenomenal consciousness should explain. First, I argue that we can defend first order representationalism from Carruthers' attacks (...)
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  32. Maria Alvarez (2008). Reasons and the Ambiguity of 'Belief'. Philosophical Explorations 11 (1):53 – 65.score: 30.0
    Two conceptions of motivating reasons, i.e. the reasons for which we act, can be found in the literature: (1) the dominant 'psychological conception', which says that motivating reasons are an agent's believing something; and (2) the 'non-psychological' conception, the minority view, which says that they are what the agent believes, i.e. his beliefs. In this paper I outline a version of the minority view, and defend it against what have been thought to be insuperable difficulties - in particular, difficulties concerning (...)
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  33. Maria Alvarez (1999). Actions and Events: Some Semantical Considerations. Ratio 12 (3):213–239.score: 30.0
  34. Maria Alvarez (2005). Agents, Actions and Reasons. Philosophical Books 46 (1):45-58.score: 30.0
  35. Patricia Marino (2010). Moral Rationalism and the Normative Status of Desiderative Coherence. Journal of Moral Philosophy 7 (2):227-252.score: 30.0
    This paper concerns the normative status of coherence of desires, in the context of moral rationalism. I argue that 'desiderative coherence' is not tied to rationality, but is rather of pragmatic, instrumental, and sometimes moral value. This means that desire-based views cannot rely on coherence to support non-agent-relative accounts of moral reasons. For example, on Michael Smith's neo-rationalist view, you have 'normative reason' to do whatever your maximally coherent and fully informed self would want you to do, whether you want (...)
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  36. Patricia Marino (2001). Moral Dilemmas, Collective Responsibility, and Moral Progress. Philosophical Studies 104 (2):203 - 225.score: 30.0
    Ruth Marcus has offered an account of moral dilemmas in which the presence of dilemmas acts as a motivating force, pushing us to try to minimize predicaments of moral conflict. In this paper, I defend a Marcus-style account of dilemmas against two objections: first, that if dilemmas are real, we are forced to blame those who have done their best, and second, that in some cases, even a stripped down version of blame seems inappropriate. My account highlights the importance of (...)
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  37. Patricia Marino (2006). Seeking Desire. Social Philosophy Today 22:219-230.score: 30.0
    This paper is a critical discussion of Simon Blackburn’s recent work on lust. Blackburn develops a view on which lust is decent only when part of a pure mutuality in sex, and is best left alone—we ought not tamper with its “freedom of flow.” I argue that this treatment, which I believe reflects commonly held views, fails in several ways. First, it does not square with the fact that we pursue lust as a good in itself. Second, pure mutuality is (...)
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  38. Maria Alvarez & Aaron Ridley (2005). Nietzsche on Language: Before and After Wittgenstein. Philosophical Topics 33 (2):1-17.score: 30.0
  39. Allen Andrew A. Alvarez (2009). The Cross-Cultural Importance of Satisfying Vital Needs. Bioethics 23 (9):486-496.score: 30.0
    Ethical beliefs may vary across cultures but there are things that must be valued as preconditions to any cultural practice. Physical and mental abilities vital to believing, valuing and practising a culture are such preconditions and it is always important to protect them. If one is to practise a distinct culture, she must at least have these basic abilities. Access to basic healthcare is one way to ensure that vital abilities are protected. John Rawls argued that access to all-purpose primary (...)
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  40. Patricia Marino (2011). Ambivalence, Valuational Inconsistency, and the Divided Self. Philosophy and Phenomenological Research 83 (1):41-71.score: 30.0
    Is there anything irrational, or self-undermining, about having "inconsistent" attitudes of caring or valuing? In this paper, I argue that, contra suggestions of Harry Frankfurt and Charles Taylor, the answer is "No." Here I focus on "valuations," which are endorsed desires or attitudes. The proper characterization of what I call "valuational inconsistency" I claim, involves not logical form (valuing A and not-A), but rather the co-possibility of what is valued; valuations are inconsistent when there is no possible world in which (...)
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  41. Patricia Marino (2009). On Essentially Conflicting Desires. Philosophical Quarterly 59 (235):274-291.score: 30.0
    It is sometimes argued that having inconsistent desires is irrational or otherwise bad for an agent. If so, if agents seem to want a and not-a, then either their attitudes are being misdescribed – what they really want is some aspect x of a and some aspect y of not-a – or those desires are somehow 'inconsistent' and thus inappropriate. I argue first that the proper characterization of inconsistency here does not involve logical form, that is, whether the desires involved (...)
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  42. Gustavo E. Romero & Daniela Pérez (2012). New Remarks on the Cosmological Argument. International Journal for Philosophy of Religion 72 (2):103-113.score: 30.0
    We present a formal analysis of the Cosmological Argument in its two main forms: that due to Aquinas, and the revised version of the Kalam Cosmological Argument more recently advocated by William Lane Craig. We formulate these two arguments in such a way that each conclusion follows in first-order logic from the corresponding assumptions. Our analysis shows that the conclusion which follows for Aquinas is considerably weaker than what his aims demand. With formalizations that are logically valid in hand, we (...)
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  43. Javier Echeverría & José Francisco Álvarez (2008). Bounded Rationality in Social Sciences. Poznan Studies in the Philosophy of the Sciences and the Humanities 96 (1):173-189.score: 30.0
    Empirical research on Rational Choice Theory has brought up two focus of the economics laws problem. On one hand, we find the authors who state that the neoclassical economics laws are explanatory and predictive on specific cases: in transparent contexts in which the standard rationality operates successfully. On the other hand, we find the authors who state that the descriptive theories of the rational choice opens up a research path in which fundamental principles of the neoclassical building could be questioned. (...)
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  44. Maria Alvarez (2013). Agency and Two‐Way Powers. Proceedings of the Aristotelian Society 113 (1pt1):101-121.score: 30.0
    In this paper I propose a way of characterizing human agency in terms of the concept of a two-way power. I outline this conception of agency, defend it against some objections, and briefly indicate how it relates to free agency and to moral praise- and blameworthiness.
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  45. Berta M. Pérez (2012). El arte y su otro, o la estética antiidealista de Adorno. Diánoia 57 (68):29-63.score: 30.0
    A partir de la reivindicación de Adorno del poder crítico del arte, este trabajo confronta la posición de este pensador con las de Kant y Hegel a propósito de la cuestión de la autonomía del ámbito estético. Explica por qué Adorno considera que ni Kant, quien afirma esa autonomía, ni Hegel, quien, por el contrario, asume su heteronomía, logran reconocer (el poder de) la obra de arte y de la experiencia estética. Muestra luego que Adorno tomó conciencia de que ello (...)
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  46. Sally M. Alvarez (2000). The Global Economy and Kathie Lee: Public Relations and Media. Journal of Mass Media Ethics 15 (2):77 – 88.score: 30.0
    In a congressional hearing in the spring of 1996, talk show host Kathie Lee Gifford was charged with endorsing clothing made in Honduran sweatshops by exploited children. Resulting media coverage focused public attention on a seamy underside of the "global economy." Redemption strategies used by Gifford and her public relations consultant, and repeated and promoted through the mass media, fed a larger controversy over the meaning of the concept of the global economy and its ethical implications for the American public.
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  47. Patricia Marino (2005). Expressivism, Deflationism and Correspondence. Journal of Moral Philosophy 2 (2):171-191.score: 30.0
    On an expressivist view, ethical claims are not fact stating; instead they serve the alternative function of expressing our feelings, attitudes and values. On a deflationary view, truth is not a property with a nature to be analyzed, but merely a grammatical device to aid us in endorsing sentences. Views on the relationship between expressivism and deflationism vary widely: they are compatible; they are incompatible; they are a natural pair; they doom one another. Here I explain some of these views, (...)
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  48. Patricia Marino (2008). Toward a Modest Correspondence Theory of Truth: Predicates and Properties. Dialogue 47 (01):81-.score: 30.0
    Correspondence theories are frequently charged with being either implausible -- metaphysically troubling and overly general -- or trivial -- collapsing into deflationism's "'P' is true iff P." Philip Kitcher argues for a "modest" correspondence theory, on which reference relations are causal relations, but there is no general theory of denotation. In this paper, I start by showing that, understood this way, "modest" theories are open to charges of triviality. I then offer a refinement of modesty, and take the first steps (...)
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  49. Patricia Marino (2006). What Should a Correspondence Theory Be and Do? Philosophical Studies 127 (3):415 - 457.score: 30.0
    Correspondence theories are frequently either too vaguely expressed – “true statements correspond to the way things are in the world,” or implausible – “true statements mirror raw, mind-independent reality.” I address this problem by developing features and roles that ought to characterize what I call ldquo;modest” correspondence theories. Of special importance is the role of correspondence in directing our responses to cases of suspected non-factuality; lack of straightforward correspondence shows the need for, and guides us in our choice of, various (...)
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