Search results for 'Markus Nauser' (try it on Scholar)

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  1. John E. Grumley, Paul Crittenden, Pauline Johnson & György Márkus (2002). Culture and Enlightenment Essays for György Markus. Monograph Collection (Matt - Pseudo).
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  2.  9
    Dieter Steiner & Markus Nauser (eds.) (1993). Human Ecology: Fragments of Anti-Fragmentary Views of the World. Routledge.
    The book creates a framework for a cohesive discourse, for a "new human ecology".
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  3. A. H. Armstrong & R. A. Markus (1960). Christian Faith and Greek Philosophy [by] A.H. Armstrong and R.A. Markus. Darton, Longman & Todd.
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  4.  9
    Miles B. Markus (2011). Malaria: Origin of the Term "Hypnozoite". [REVIEW] Journal of the History of Biology 44 (4):781 - 786.
    The term "hypnozoite" is derived from the Greek words hypnos (sleep) and zoon (animal). Hypnozoites are dormant forms in the life cycles of certain parasitic protozoa that belong to the Phylum Apicomplexa (Sporozoa) and are best known for their probable association with latency and relapse in human malarial infections caused by Plasmodium ovale and P. vivax. Consequently, the hypnozoite is of great biological and medical significance. This, in turn, makes the origin of the name "hypnozoite" a subject of interest. Some (...)
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  5. R. A. Markus (1972). Augustine; a Collection of Critical Essays. Garden City, N.Y.,Anchor Books.
    Introduction, by R. A. Markus.--St. Augustine and Christian Platonism, by A. H. Armstrong.--Action and contemplation, by F. R. J. O'Connell.--St. Augustine on signs, by R. A. Markus.--The theory of signs in St. Augustine's De doctrina Christiana, by B. D. Jackson.--Si fallor, sum, by G. B. Matthews.--Augustine on speaking from memory, by G. B. Matthews.--The inner man, by G. B. Matthews.--On Augustine's concept of a person, by A. C. Lloyd.--Augustine on foreknowledge and free will, by W. L. (...)
     
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  6. Arjan Markus (2005). Beyond Finitude. Ars Disputandi 5.
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  7.  94
    Maria Markus & György Markus (2010). Thesis Eleven: A View From Sydney. Thesis Eleven 100 (1):18-20.
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  8.  51
    György Markus (1995). Ferenc Feher 1933-1994. Thesis Eleven 42 (1):vi-vii.
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  9.  8
    Shinobu Kitayama, Hazel Rose Markus & Masaru Kurokawa (2000). Culture, Emotion, and Well-Being: Good Feelings in Japan and the United States. Cognition and Emotion 14 (1):93-124.
  10.  64
    George Markus (1980). Four Forms of Critical Theory- Some Theses On Marx's Development. Thesis Eleven 1 (1):78-93.
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  11. Gyorgy Markus (1986). Praxis and Poiesis: Beyond the Dichotomy. Thesis Eleven 15 (1):30-47.
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  12.  94
    George Markus (1992). Changing Images of Science. Thesis Eleven 33 (1):1-56.
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  13. György Markus (1995). On Ideology-Critique— Critically. Thesis Eleven 43 (1):66-99.
  14.  94
    Maria Markus (1985). Reviews : Robert J. Brym, Intellectuals and Politics (Controversies in Sociology Series No. 9), George Allen and Unwin, London, 1980. Thesis Eleven 10 (1):264-268.
  15. Maria Markus (1987). The 'Anti-Feminism' of Hannah Arendt. Thesis Eleven 17 (1):76-87.
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  16. George Markus (1982). Alienation and Reification in Marx and Lukacs. Thesis Eleven 5 (1):139-161.
    The problematics of alienation have played a rather significant role in the discussions\nabout the sense and relevance of Marxism which have taken place in\nthe last twenty years. &dquo;Back to Marx&dquo; was at least one of the main slogans of\nthat ideological/intellectual movement, which evolved both in the East and\nWest from the mid-fifties and which is sometimes referred to as the trend of\n&dquo;humanist&dquo; Marxism. The idea of a &dquo;Marx-Renaissance&dquo; was undoubtedly\ndirected first of all against the completely petrified framework of institutionalized\nMarxism, turned into (...)
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  17.  66
    Maria Markus (1986). Review Essays : 'Deconstructed' Inequality: Women and the Public Sphere. Thesis Eleven 14 (1):124-128.
  18.  4
    Gyorgy Markus (2011). Culture, Science, Society: The Constitution of Cultural Modernity. Brill.
    The book addresses the constitution of the high culture of modernity as an uneasy unity of the sciences, including philosophy, and the arts. Their internal dynamism and strain is established through, on the one hand, the relationship of the author - work - recipient, and, on the other, the respective roles of experts and the market.
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  19.  60
    György Markus (1990). Marxism and Theories of Culture. Thesis Eleven 25 (1):91-106.
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  20. R. I. Markus (1952). Hume: Reason and Moral Sense. Philosophy and Phenomenological Research 13 (2):139-158.
  21.  45
    György Markus (2006). Adorno and Mass Culture: Autonomous Art Against the Culture Industry. Thesis Eleven 86 (1):67-89.
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  22.  10
    Eric Goles, Oliver Schulz & Mario Markus (2001). Prime Number Selection of Cycles in a Predator‐Prey Model. Complexity 6 (4):33-38.
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  23.  9
    Gyorgy Markus (1987). Why Is There No Hermeneutics of Natural Sciences? Some Preliminary Theses. Science in Context 1 (1).
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  24.  22
    Arjan Markus (2003). Assessing Views of Life: A Subjective Affair? Religious Studies 39 (2):125-143.
    Is the assessment of a view of life only a matter of personal preference? I argue that there is more than personal preference. I defend the position that a view of life must be useful for the ascription of meaning and therefore needs to fulfil the requirements of the process of ascribing meaning. In this article I analyse this process and its requirements and deduce from them a set of criteria by which views of life can be assessed.
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  25.  20
    Robert A. Markus (1984). Self, Sin and Pride. The Saint Augustine Lecture Series:24-34.
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  26. Keith A. Markus (2011). Real Causes and Ideal Manipulations: Pearl's Theory of Causal Inference From the Point of View of Psychological Research Methods. In Phyllis McKay Illari, Federica Russo & Jon Williamson (eds.), Causality in the Sciences. Oxford University Press 240--269.
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  27.  81
    Arjan Markus (2004). Divine Timelessness: A Coherent but Unfruitful Doctrine? Sophia 43 (2):29-48.
    The author argues in this article that it is possible to have a consistent and coherent version of the doctrine of divine timelessness. Towards the objection that a timeless God cannot act it is defended that a timeless God can certainly act in the world and can love human people. In spite of the consistency and coherence of the doctrine of divine timelessness, however, the author has serious problems with the fruitfulness of this doctrine when it comes to essential practices (...)
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  28. R. A. Markus (1970). Saeculum History and Society in the Theology of St. Augustine. Monograph Collection (Matt - Pseudo).
     
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  29.  60
    György Márkus (2007). Condorcet: Communication/Science/Democracy. Critical Horizons 8 (1):18-32.
    Condorcet's arguments concerning the dependence of unhindered scientific development on the presence of democratic conditions still sounds relevant today, because they are based on specific and complex considerations concerning the character of the social enterprise of science that articulates problems that still continue. The implicit dispute between Condorcet and Rousseau is also the first great historical example of the conflict between the Enlightenment and Romanticism, which accompanies the history of modernity, as an unresolved and indeed irresolvable opposition that belongs to (...)
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  30. R. A. Markus (1994). Sacred and Secular Studies on Augustine and Latin Christianity. Monograph Collection (Matt - Pseudo).
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  31.  61
    Gyorgy Markus (1975). The Marxian Concept of Consciousness. Philosophy and Social Criticism 3 (1):19-28.
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  32. H. R. Markus, S. Kitayama & R. J. Heiman (1996). Culture and Basic Psychological Processes. In E. E. Higgins & A. Kruglanski (eds.), Social Psychology: Handbook of Basic Principles. Guilford
     
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  33.  14
    Robert A. Markus (1984). Wholeness: Manicheism and Platonism. The Saint Augustine Lecture Series:6-14.
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  34.  9
    György Markus (1997). Political Philosophy as Phenomenology: On the Method of Hegel's Philosophy of Right. Thesis Eleven 48 (1):1-19.
    Hegel's Philosophy of Right represents a unique theory type in the history of political philosophy. It is a normative theory that departs in its construction from an empirical facticity without reducing norms to facts. It unifies teleological and deontic considerations. It is a theory of the normatively requisite institutional structures able to realize the demands of a historically particular form of individuality, and simultaneously it presents the phenomenology of modern subjectivity committed to the ultimate value of true freedom. In this (...)
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  35. György Márkus (1986). Language and Production. A Critique of the Paradigms. Boston Studies in the Philosophy of Science 96.
     
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  36.  23
    Andrew C. Markus (2002). Life or Death, Mad or Sane--Who Decides? Perspectives in Biology and Medicine 45 (2):264-271.
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  37.  29
    Gyorgy Markus (1999). On Freedom: Positive and Negative. Constellations 6 (3):273-289.
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  38.  38
    R. A. Markus (1957). St. Augustine on Signs. Phronesis 2 (1):60 - 83.
  39.  22
    R. A. Markus (2001). Die Struktur des Menschlichen Geistes Nach Augustinus. Selbstreflexion Und Erkenntnis Gottes in De Trinitate. Augustinian Studies 32 (1):151-153.
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  40.  28
    R. A. Markus (1957). St. Augustine on Signs. Phronesis 2 (1):60-83.
  41.  9
    Donka D. Markus (2013). Death and Immortality in Late Neoplatonism: Studies on the Ancient Commentaries on Plato's Phaedo, by Sebastian R. Ph. Gertz. Ancient Philosophy 33 (2):464-469.
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  42.  3
    R. A. Markus & Robert O'Connell (1970). St. Augustine's Early Theory of Man, A.D. 386-391.St. Augustine's Confessions: The Odyssey of Soul. Philosophical Quarterly 20 (80):269.
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  43.  5
    Mario Markus, Malte Schmick & Eric Goles (2006). Tracks Emerging by Forcing Langton's Ant with Binary Sequences. Complexity 11 (3):27-32.
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  44.  7
    Robert A. Markus (1984). Summary. The Saint Augustine Lecture Series:41-42.
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  45.  17
    György Márkus (1981). "Ideology" and its Ideologies: Lukács and Goldmann on Kant. Philosophy and Social Criticism 8 (2):127-147.
  46.  4
    F. Feher, A. Heller, G. Markus & M. Vajda (1976). Notes on Lukacs' Ontology. Télos 1976 (29):160-181.
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  47.  6
    Robert A. Markus (1984). Introduction. The Saint Augustine Lecture Series:1-6.
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  48.  6
    Keith A. Markus (2014). An Incremental Approach to Causal Inference in the Behavioral Sciences. Synthese 191 (10):2089-2113.
    Causal inference plays a central role in behavioral science. Historically, behavioral science methodologies have typically sought to infer a single causal relation. Each of the major approaches to causal inference in the behavioral sciences follows this pattern. Nonetheless, such approaches sometimes differ in the causal relation that they infer. Incremental causal inference offers an alternative to this conceptualization of causal inference that divides the inference into a series of incremental steps. Different steps infer different causal relations. Incremental causal inference is (...)
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  49.  4
    R. A. Markus & Christopher Morris (1968). Western Political Thought: Vol. 1: Plato to Augustine. Philosophical Quarterly 18 (73):377.
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  50.  13
    R. A. Markus (2001). Evolving Disciplinary Contexts for the Study of Augustine, 1950–2000. Augustinian Studies 32 (2):189-200.
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