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

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  1. Ricca Edmondson, Jane Pearce & Markus H. Woerner (2009). Wisdom in Clinical Reasoning and Medical Practice. Theoretical Medicine and Bioethics 30 (3):231-247.score: 240.0
    Exploring informal components of clinical reasoning, we argue that they need to be understood via the analysis of professional wisdom. Wise decisions are needed where action or insight is vital, but neither everyday nor expert knowledge provides solutions. Wisdom combines experiential, intellectual, ethical, emotional and practical capacities; we contend that it is also more strongly social than is usually appreciated. But many accounts of reasoning specifically rule out such features as irrational. Seeking to illuminate how wisdom operates, we therefore build (...)
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  2. Markus H. Woerner (2013). John Kekes, Enjoyment—The Moral Significance of Styles of Life. Ethical Theory and Moral Practice 16 (4):901-903.score: 240.0
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  3. Markus Woerner (2003). Book Review: Lorraine Smith Pangle, Aristotle and the Philosophy of Friendship. [REVIEW] Ethical Theory and Moral Practice 6 (4):461-463.score: 240.0
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  4. Markus H. Woerner (1992). Colloquium 1. Proceedings of the Boston Area Colloquium of Ancient Philosophy 8 (1):1-26.score: 240.0
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  5. Miles B. Markus (2011). Malaria: Origin of the Term "Hypnozoite". [REVIEW] Journal of the History of Biology 44 (4):781 - 786.score: 60.0
    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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  6. R. A. Markus (1972). Augustine; a Collection of Critical Essays. Garden City, N.Y.,Anchor Books.score: 60.0
    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. Rowe.--Augustine on (...)
     
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  7. György Márkus (2007). Condorcet: Communication/Science/Democracy. Critical Horizons 8 (1):18-32.score: 30.0
    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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  8. Gyorgy Markus (1975). The Marxian Concept of Consciousness. Philosophy and Social Criticism 3 (1):19-28.score: 30.0
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  9. Arjan Markus (2004). Divine Timelessness: A Coherent but Unfruitful Doctrine? Sophia 43 (2):29-48.score: 30.0
    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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  10. R. A. Markus (1957). St. Augustine on Signs. Phronesis 2 (1):60 - 83.score: 30.0
  11. Gyorgy Markus (1999). On Freedom: Positive and Negative. Constellations 6 (3):273-289.score: 30.0
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  12. Arjan Markus (2003). Assessing Views of Life: A Subjective Affair? Religious Studies 39 (2):125-143.score: 30.0
    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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  13. R. I. Markus (1950). Alexander's Philosophy: The Emergence of Qualities. Philosophy and Phenomenological Research 11 (September):58-74.score: 30.0
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  14. György Márkus (1981). &Quot;ideology" and its Ideologies: Lukács and Goldmann on Kant. Philosophy and Social Criticism 8 (2):127-147.score: 30.0
  15. Andrew C. Markus (2002). Life or Death, Mad or Sane--Who Decides? Perspectives in Biology and Medicine 45 (2):264-271.score: 30.0
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  16. R. A. Markus (2001). Die Struktur des Menschlichen Geistes Nach Augustinus. Selbstreflexion Und Erkenntnis Gottes in De Trinitate. Augustinian Studies 32 (1):151-153.score: 30.0
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  17. R. A. Markus (1992). Pagan-Christian Assimilation. The Classical Review 42 (01):117-.score: 30.0
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  18. Maria R. Márkus (2004). In Search of a Home in Honour of Agnes Heller on Her 75th Birthday. Critical Horizons 5 (1):391-400.score: 30.0
    One of the many themes to which Agnes Heller's philosophy returns again and again is the theme of the home of the moderns. Although not necessarily her central philosophical theme, nonetheless, it opens onto the existential and multi-dimensional nature of the human condition in modernity, which her work permanently addresses.
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  19. George Markus (1982). Alienation and Reification in Marx and Lukacs. Thesis Eleven 5 (1):139-161.score: 30.0
    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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  20. R. A. Markus (1991). Marie-Pierre Arnaud Lindet (ed., tr.): Orose, Histoires (Contre les Païens), Tome I: Livres i–iii. Texte établi et traduit. (Budé.) Pp. ciii + 302 (text double). Paris: Les Belles Lettres, 1990. [REVIEW] The Classical Review 41 (02):492-.score: 30.0
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  21. György Markus (1995). On Ideology-Critique— Critically. Thesis Eleven 43 (1):66-99.score: 30.0
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  22. György Markus (1995). The Ends of Metaphysics. Graduate Faculty Philosophy Journal 18 (1):249-270.score: 30.0
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  23. R. A. Markus (2001). Evolving Disciplinary Contexts for the Study of Augustine, 1950–2000. Augustinian Studies 32 (2):189-200.score: 30.0
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  24. R. A. Markus (1983). E. D. Hunt: Holy Land Pilgrimage in the Later Roman Empire A.D. 312–460. Pp. X + 269; 1 Map. Oxford: Clarendon Press, 1982. £16.50. [REVIEW] The Classical Review 33 (02):353-354.score: 30.0
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  25. R. I. Markus (1952). Hume: Reason and Moral Sense. Philosophy and Phenomenological Research 13 (2):139-158.score: 30.0
  26. 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.score: 30.0
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  27. R. A. Markus (1992). Marie-Pierre Arnaud-Lindet (ed., tr.): Orose, Histoires (Contre les Päiens), 2: Livres IV–VI; 3: Livre VII, Index. Texte établi et traduit. (Collection des Universités de France, Budé.) 2 vols. Pp. 281; 217 (text double). Paris: Les Belles Lettres, 1991. [REVIEW] The Classical Review 42 (02):451-452.score: 30.0
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  28. György Markus (1997). Political Philosophy as Phenomenology: On the Method of Hegel's Philosophy of Right. Thesis Eleven 48 (1):1-19.score: 30.0
    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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  29. Maria Markus (1986). Review Essays : 'Deconstructed' Inequality: Women and the Public Sphere. Thesis Eleven 14 (1):124-128.score: 30.0
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  30. Robert A. Markus (1984). Sin and Society. The Saint Augustine Lecture Series:34-41.score: 30.0
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  31. Robert Markus (1947). Substance Cause and Cognition in Thomistic Thought. New Scholasticism 21 (4):438-448.score: 30.0
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  32. Keith A. Markus (2014). An Incremental Approach to Causal Inference in the Behavioral Sciences. Synthese 191 (10):2089-2113.score: 30.0
    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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  33. R. A. Markus (1978). Michael M. Sage: Cyprian. Pp. Vii + 439. Cambridge, Mass.: The Philadelphia Patristic Foundation, 1975. Paper. The Classical Review 28 (02):354-.score: 30.0
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  34. R. A. Markus (1992). Pagan-Christian Assimilation Michèle Renée Salzman: On Roman Time: The Codex-Calendar of 354 and the Rhythms of Urban Life in Late Antiquity. (The Transformation of the Classical Heritage, 17.) Pp. Xxii + 315; 107 Monochrome Plates. Berkeley, Los Angeles and Oxford: University of California Press, 1990. $65. [REVIEW] The Classical Review 42 (01):117-118.score: 30.0
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  35. Robert A. Markus (1984). Platonism and Saint Paul: Order and Tension. The Saint Augustine Lecture Series:14-23.score: 30.0
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  36. Robert A. Markus (1984). Summary. The Saint Augustine Lecture Series:41-42.score: 30.0
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  37. Robert A. Markus (1984). Self, Sin and Pride. The Saint Augustine Lecture Series:24-34.score: 30.0
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  38. Robert A. Markus (1984). Wholeness: Manicheism and Platonism. The Saint Augustine Lecture Series:6-14.score: 30.0
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  39. Shinobu Kitayama, Mayumi Karasawa, Katherine B. Curhan, Carol D. Ryff & Hazel R. Markus (2010). Independence and Interdependence Predict Health and Wellbeing: Divergent Patterns in the United States and Japan. Frontiers in Psychology 1.score: 30.0
    A cross-cultural survey was used to examine two hypotheses designed to link culture to well-being and health. The first hypothesis states that people are motivated toward prevalent cultural mandates of either independence (personal control) in the United States or interdependence (relational harmony) in Japan. As predicted, Americans with compromised personal control and Japanese with strained relationships reported high perceived constraint. The second hypothesis holds that people achieve well-being and health through actualizing the respective cultural mandates in their modes of being. (...)
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  40. György Markus (2006). Adorno and Mass Culture: Autonomous Art Against the Culture Industry. Thesis Eleven 86 (1):67-89.score: 30.0
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  41. Robert A. Markus (1984). Introduction. The Saint Augustine Lecture Series:1-6.score: 30.0
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  42. Gyorgy Markus (1986). Praxis and Poiesis: Beyond the Dichotomy. Thesis Eleven 15 (1):30-47.score: 30.0
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  43. Robert A. Markus (1984). The Saint Augustine Lectures. The Saint Augustine Lecture Series:43-46.score: 30.0
  44. Michael Boiger, Batja Mesquita, Annie Y. Tsai & Hazel Markus (2012). Influencing and Adjusting in Daily Emotional Situations: A Comparison of European and Asian American Action Styles. Cognition and Emotion 26 (2):332-340.score: 30.0
  45. Ullsperger Markus (2011). A Cross-Species Simon-Task: Comparing Conflict and Error Processing in Rats and Humans. Frontiers in Human Neuroscience 5.score: 30.0
  46. Gyorgy Markus (2011). Culture, Science, Society: The Constitution of Cultural Modernity. Brill.score: 30.0
    The book addresses the constitution of the high culture of modernity as an uneasy unity of the sciences, including philosophy, and the arts.
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  47. Hazel R. Markus & Shinobu Kitayama (1991). Cultural Variation in the Self-Concept. In. In J. Strauss (ed.), The Self: Interdisciplinary Approaches. Springer-Verlag. 18--48.score: 30.0
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  48. György Markus (1990). Marxism and Theories of Culture. Thesis Eleven 25 (1):91-106.score: 30.0
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  49. Keith A. Markus (2010). Questions About Networks, Measurement, and Causation. Behavioral and Brain Sciences 33 (2-3):164 - 165.score: 30.0
    Cramer et al. present a thoughtful application of network analysis to symptoms, but certain questions remain open. These questions involve the intended causal interpretation, the critique of latent variables, individual variation in causal networks, Borsboom's idea of networks as measurement models, and how well the data support the stability of the network results.
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