Search results for 'Martin Albrow' (try it on Scholar)

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  1.  38
    Martin Albrow (1996/1997). The Global Age: State and Society Beyond Modernity. Stanford University Press.
    Taking issue with those who see recent social transformations as an extension of modernity, the author contends that social theory must confront an epochal change from the modern era to a new era of globality, in which human beings can conceive of forces at work on a global scale, and in which they espouse values that take the globe as their reference point. The book begins by assessing the problems of writing about modernity, showing how narratives of an endlessly self-perpetuating (...)
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  2.  5
    Richard Martin & Jefferson Kelly (1983). Richard Martin. In Alex Orenstein & Rafael Stern (eds.), Developments in Semantics. Haven 2--22.
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  3.  5
    David Ik Martin & Joel C. Eissenberg (2002). Activators Antagonize Heterochromatic Silencing: Reply to Eissenberg/Reply to Martin. Bioessays 24 (1):102-103.
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  4.  43
    Leonard J. Waks & Jane Roland Martin (2007). Encounter: The Educational Metamorphoses of Jane Roland Martin. Education and Culture 23 (1):73-83.
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  5.  1
    M. G. F. Martin (1998). Setting Things Before the Mind: M.G.F. Martin. Royal Institute of Philosophy Supplement 43:157-179.
    Listening to someone from some distance in a crowded room you may experience the following phenomenon: when looking at them speak, you may both hear and see where the source of the sounds is; but when your eyes are turned elsewhere, you may no longer be able to detect exactly where the voice must be coming from. With your eyes again fixed on the speaker, and the movement of her lips a clear sense of the source of the sound will (...)
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  6.  2
    C. B. Martin (1993). The Need for Ontology: Some Choices: C. B. Martin. Philosophy 68 (266):505-522.
    The aim of this paper is to set out some of the ontologies amongst which some forms of anti-realism must select. This provides the appropriate setting for presenting an alternative realist ontology. The argument is that the choice between the varieties of anti-realism and realism is inevitably a choice between ontologies.
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  7.  7
    M. G. F. Martin (1991). John Heil, Ed., Cause, Mind and Reality: Essays Honoring CB Martin Reviewed By. Philosophy in Review 11 (2):104-106.
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  8.  5
    Julio Quesada Martín (2013). Martin Heidegger: de la tarea hermenéutica como" destrucción" 1992 a la" selección racial" como" metafísicamente necesaria" 1941-42. [REVIEW] Analogía Filosófica: Revista de Filosofía, Investigación y Difusión 27 (1):89-132.
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  9.  5
    Julián López Martín (1992). El "Missale Hispano-Mozarabicum" del Cardenal González Martín. Salmanticensis 39 (2):173-179.
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  10.  2
    Bill Martin (1999). Existential Marxism, the Next Chapter: Martin J. Beck Matuštík's Specters of Liberation. Radical Philosophy Review 2 (2):139-151.
  11.  8
    Priscilla Martin (2002). C. Martin (Ed.): Poets in Translation: Ovid in English . Pp. Xxxviii + 413. Harmondsworth: Penguin Books, 1998. Paper, £9.99. ISBN: 0-14-044-6669-. [REVIEW] The Classical Review 52 (01):202-.
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  12.  1
    M. Martin, The Martin Discussion.
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  13.  8
    Bill Martin (2010). Review of John D. Caputo, Linda Martin Alcoff (Eds.), St. Paul Among the Philosophers. [REVIEW] Notre Dame Philosophical Reviews 2010 (2).
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  14. Adrienne Martin, Hope, Fantasy, and Commitment1 Adrienne M. Martin Adrm@Sas.Upenn.Edu.
    The standard foil for recent theories of hope is the belief-desire analysis advocated by Hobbes, Day, Downie, and others. According to this analysis, to hope for S is no more and no less than to desire S while believing S is possible but not certain. Opponents of the belief-desire analysis argue that it fails to capture one or another distinctive feature or function of hope: that hope helps one resist the temptation to despair;2 that hope engages the sophisticated capacities of (...)
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  15. Donald Davidson & Michael Martin (1997). The Martin Discussion. Philosophy International.
     
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  16.  0
    Graham D. Martin (1982). A New Look at Fictional Reference: Graham D. Martin. Philosophy 57 (220):223-236.
    In Chapters 6 and 7 of Language, Truth and Poetry I attempted to solve the ancient problem of fictional reference by claiming that a fictional construct ‘points’ or refers to certain features of reality in rather the same way as an abstraction like ‘gravitation’ or ‘cruelty’ does. I now believe that this theory of mine is unsatisfactory; and I should like to propose a new solution to the problem.
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  17. Ernst Marcus, Gottfried Martin & Gerd Hergen Lübgen (1969). Ausgewählte Schriften. Hrsg. Von Gottfried Martin Und Gerd Hergen Lübben. H. Bouvier.
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  18. Frank Martin, J. Piguet & François Félix (2001). Correspondance Frank Martin - J.-Claude Piguet 1965-1974. Monograph Collection (Matt - Pseudo).
     
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  19. Bernard Martin, Martin Buber, Franz Rosenzweig & Lev Shestov (1969). Great Twentieth Century Jewish Philosophers Shestov, Rosenzweig, Buber, with Selections From Their Writings. Edited and with Introductions by Bernard Martin. Macmillan.
     
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  20. Rex Martin (1977). Historical Explanation Re-Enactment and Practical Inference /Rex Martin. --. --. Cornell University Press,1977.
     
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  21. M. Martin (1991). John Heil, Ed., Cause, Mind and Reality: Essays Honoring C.B. Martin. [REVIEW] Philosophy in Review 11:104-106.
     
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  22.  0
    Mike W. Martin (1993). Love's Constancy: Mike W. Martin. Philosophy 68 (263):63-77.
    ‘Marital faithfulness’ refers to faithful love for a spouse or lover to whom one is committed, rather than the narrower idea of sexual fidelity. The distinction is clearly marked in traditional wedding vows. A commitment to love faithfully is central: ‘to have and to hold from this day forward, for better for worse, for richer for poorer, in sickness and in health, to love and to cherish, till death us do part… and thereto I plight [pledge] thee my troth [faithfulness]’. (...)
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  23. Víctor Martín (1971). Martín Heidegger: Elementos de bibliografía. Philosophia 37:125.
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  24. Robert L. Martin (1984). On Representing True-in-L'in L Robert L. Martin and Peter W. Woodruff. In Recent Essays on Truth and the Liar Paradox. Oxford University Press 47.
     
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  25. F. David Martin (1980). Sculpture and Enlivened Space Aesthetics and History /F. David Martin. --. --. University Press of Kentucky, C1981.
     
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  26.  0
    Raymond Martin (1992). Survival of Bodily Death: A Question of Values: Raymond Martin. Religious Studies 28 (2):165-184.
    Does anyone ever survive his or her bodily death ? Could anyone? No speculative questions are older than these, or have been answered more frequently or more variously. None have been laid to rest more often, or — in our times — with more claimed decisiveness. Jay Rosenberg, for instance, no doubt speaks for many contemporary philosophers when he claims, in his recent book, to have ‘ demonstrated ’ that ‘ we cannot [even] make coherent sense of the supposed possibility (...)
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  27. Richard Martin, Edward Billingham, Lambertus Marie de Upton & Rijk (1982). Some 14th Century Tracts on the Probationes Terminorum Martin of Alnwick, O.F.M., Richard Billingham, Edward Upton and Others. [REVIEW]
     
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  28. William Martin (1833). W. Martin, the Northumberland Anti-Newtonian Philospher's Challenge to All False Philospher's [Sic] and All Grand Masters in All Colleges Throughout the King's Dominions, and All Parts of the Civilized World, to Prove Him Wrong, and Themselves Right. Clifton.
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  29.  13
    Said Amir Arjomand & Edward A. Tiryakian (eds.) (2004). Rethinking Civilizational Analysis. Sage Publications.
    'At last, a volume on civilization that truly reflects the complexity of multiple civilizations. The wealth of contributions Arjomand and Tiryakian have assembled demonstrates the value of an old concept for understanding the awful dilemmas confronting human kind in the global age. Its thoroughgoing renewal here establishes this book as the essential benchmark for future scholars of civilization' - Martin Albrow, Founding Editor of International Sociology and author of The Global Age - winner of the European Amalfi Prize, (...)
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  30.  47
    Pierre Bourdieu (1991). The Political Ontology of Martin Heidegger. Stanford University Press.
    Martin Heidegger's overt alliance with the Nazis and the specific relation between this alliance and his philosophical thought - the degree to which his concepts are linked to a thoroughly disreputable set of political beliefs - have been the topic of a storm of recent debate. Written ten years before this debate, this study by France's leading sociologist and cultural theorist is both a precursor of that debate and an analysis of the institutional mechanisms involved in the production of (...)
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  31. Luce Irigaray (1999). The Forgetting of Air in Martin Heidegger. University of Texas Press.
    French theorist Luce Irigaray has become one of the twentieth century's most influential feminist thinkers. Among her many writings are three books (with a projected fourth) in which she challenges the Western tradition's construals of human beings' relations to the four elements--earth, air, fire, and water--and to nature. In answer to Heidegger's undoing of Western metaphysics as a "forgetting of Being," Irigaray seeks in this work to begin to think out the Being of sexedness and the sexedness of Being. This (...)
     
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  32.  34
    A. Guilherme & W. John Morgan (2009). Martin Buber’s Philosophy of Education and its Implications for Non-Formal Education. International Journal of Lifelong Learning 28 (5).
    The Jewish philosopher and educator Martin Buber (1878–1965) is considered one of the twentieth century’s greatest contributors to the philosophy of religion and is also recognized as the pre-eminent scholar of Hasidism. He has also attracted considerable attention as a philosopher of education. However, most commentaries on this aspect of his work have focussed on the implications of his philosophy for formal education and for the education of the child. Given that much of Buber’s philosophy is based on dialogue, (...)
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  33.  19
    Dominic Griffiths (2014). Looking Into the Heart of Light: Considering the Poetic Event in the Work of T.S. Eliot and Martin Heidegger. Philosophy and Literature 38 (2):350-367.
    No one is quite sure what happened to T.S. Eliot in that rose-garden. What we do know is that it formed the basis for Four Quartets, arguably the greatest English poem written in the twentieth century. Luckily it turns out that Martin Heidegger, when not pondering the meaning of being, spent a great deal of time thinking and writing about the kind of event that Eliot experienced. This essay explores how Heidegger developed the concept of Ereignis, “event” which, in (...)
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  34.  8
    George Steiner (1979/1991). Martin Heidegger. University of Chicago Press.
    With characteristic lucidity and style, Steiner makes Heidegger's immensely difficult body of work accessible to the general reader. In a new introduction, Steiner addresses language and philosophy and the rise of Nazism. "It would be hard to imagine a better introduction to the work of philosopher Martin Heidegger."--George Kateb, The New Republic.
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  35.  9
    Teruyuki Yorioka (2008). Some Weak Fragments of Martin's Axiom Related to the Rectangle Refining Property. Archive for Mathematical Logic 47 (1):79-90.
    We introduce the anti-rectangle refining property for forcing notions and investigate fragments of Martin’s axiom for ℵ1 dense sets related to the anti-rectangle refining property, which is close to some fragment of Martin’s axiom for ℵ1 dense sets related to the rectangle refining property, and prove that they are really weaker fragments.
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  36.  37
    Dominic Griffiths (2012). “Now and in England:” Four Quartets, Place and Martin Heidegger’s Concept of Dwelling. Yeats Eliot Review 29 (1/2):3-18.
    T.S. Eliot’s Four Quartets is foremost a meditation on the significance of place. Each quartet is named for a place which holds importance for Eliot, either because of historical or personal memory. I argue that this importance is grounded in an ontological topology, by which I mean that the poem explores the fate of the individual and his/her heritage as inextricably bound up with the notion of place. This sense of place extends beyond the borders of a single life to (...)
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  37.  11
    Pedro Karczmarczyk (2007). Estudio crítico: Martin Kusch A Sceptical Guide to Meaning and Rules. Defending Kripke's Wittgenstein, Montreal and Kingston, Ithaca, McGuill-Queen's University Press, 2006. Diálogos. Revista de Filosofía de la Universidad de Puerto Rico 42 (89):157-188.
    El presente trabajo es un estudio del libro de Martin Kusch acerca den las tesis sostenidas en "Wittgenstein on Rules and Private Language" (WRPL) por Saul Kripke examinado a la luz de la controversia desatada por la publicación del mismo en 1982, una de las más intensas que han ocurrido en los últimos 25 años en el seno de la filosofía analítica. En nuestro estudio procedemos en tres etapas. En la primera, presentaremos el desafío del Wittgenstein de Kripke de (...)
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  38.  14
    Hannah Tierney (forthcoming). A Pilgrimage Through John Martin Fischer's Deep Control: Essays on Free Will and Value. Criminal Law and Philosophy:1-18.
    John Martin Fischer’s most recent collection of essays, Deep Control: Essays on Free Will and Value, is both incredibly wide-ranging and impressively detailed. Fischer manages to cover a staggering amount of ground in the free will debate, while also providing insightful and articulate analyses of many of the positions defended in the field. In this collection, Fischer focuses on the relationship between free will and moral responsibility. In the first section of his book, Fischer defends Frankfurt cases as an (...)
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  39.  4
    J. Brendle (2000). Martin's Axiom and the Dual Distributivity Number. Mathematical Logic Quarterly 46 (2):241-248.
    We show that it is consistent that Martin's axiom holds, the continuum is large, and yet the dual distributivity number ℌ is κ1. This answers a question of Halbeisen.
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  40.  9
    Erik Palmgren (1995). The Friedman‐Translation for Martin‐Löf's Type Theory. Mathematical Logic Quarterly 41 (3):314-326.
    In this note we show that Friedman's syntactic translation for intuitionistic logical systems can be carried over to Martin-Löf's type theory, inlcuding universes provided some restrictions are made. Using this translation we show that the theory is closed under a higher type version of Markov's rule.
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  41.  36
    Günter Zöller (2008). Kant and the Problem of Existential Judgment: Critical Comments on Wayne Martin's Theories of Judgment. [REVIEW] Philosophical Studies 137 (1):121 - 134.
    The paper assesses Martin's recent logico-phenomenological account of judgment that is cast in the form of an eclectic history of judging, from Hume and Kant through the 19th century to Frege and Heidegger as well as current neuroscience. After a preliminary discussion of the complex unity and temporal modalities of judgment that draws on a reading of Titian's "Allegory of Prudence" (National Gallery, London), the remainder of the paper focuses on Martin's views on Kant's logic in general and (...)
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  42.  33
    Hans Sluga (2008). Wayne Martin on Judgment. [REVIEW] Philosophical Studies 137 (1):109 - 119.
    Wayne Martin’s Theories of Judgment marks a significant advance in the philosophical analysis of judgment. He understands that the domain of judgment is so large that it allows only a selective treatment. We can expand Martin’s insight by acknowledging that this domain is, in fact, hypercomplex and therefore unsurveyable in Wittgenstein’s sense. Martin’s treatment of judgments can, however, be extended in a number of directions. Of particular importance is it to understand the linguistic aspect of theoretical judgments, (...)
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  43.  8
    Iulia Grad (2010). Two Paradigms of Faith. Martin Buber on Judaism and Christianity. Journal for the Study of Religions and Ideologies 6 (17):34-46.
    This paper attempts to analyze the place that Christianity occupies within the framework of Martin Buber’s thought and to present some of the arguments brought by Buber in order to support his conception regarding Christianity. There is a great number of books, articles and studies belonging to Buber that touch, on different levels, the topic proposed, nevertheless, the most significant for this paper is Buber’s book Two types of faith, intended as a comparative analysis of Judaism and Christianity. Buber’s (...)
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  44.  18
    Alexandre Guilherme (2012). God as Thou and Prayer as Dialogue: Martin Buber's Tools for Reconciliation. [REVIEW] Sophia 51 (3):365-378.
    ‘Prayer’ can be defined as ‘the offering, in public worship or private devotion, of petition, confession, adoration, or thanksgiving to God; also the form of words in which such an offering is made’ (cf. Cohn-Sherbok 2010). In addition to this simple definition it could be said that there are different forms of prayer: some are vocal and articulate and others are only mental in nature; some prayers are communal and liturgical and other prayers are spontaneous or at least composed by (...)
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  45.  10
    Krzysztof Brzechczyn (2004). The Concept of Nonviolence in the Political Theology of Martin Luther King. In Roman Kozłowski Karolina M. Cern (ed.), Prawo, władza, suwerenność [Law, Power, Sovereignty]. Adam Mickiewicz University Press
    This article presents the political theology of Martin Luther King. I analyze the notion of political theology, King's argumentation in favour of non-violence strategy in politics and reconstruct a standard model of non-violence action. Finally, I discuss some philosophical and political controversies arising around passive resistance.
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  46.  14
    George Sayre & George Kunz (2005). Enduring Intimate Relationships as Ethical and More Than Ethical: Inspired by Emmanuel Levinas and Martin Buber. Journal of Theoretical and Philosophical Psychology 25 (2):224-237.
    The phenomenological ethics of Emmanuel Levinas challenges fundamental assumptions regarding the ethical and ontological nature of interpersonal relationships. Although Levinas did not address the specific ethical realities of enduring intimacy, the existential anthropology of Martin Buber is used to explore the implications of Levinas' ethic for enduring intimate relationships. These philosophers call for a reexamination of some of our basic assumptions about being a couple, and challenges us to articulate a more meaningful description of what it means to be (...)
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  47.  17
    Robert Bird (1999). Martin Heidegger and Russian Symbolist Philosophy. Studies in East European Thought 51 (2):85-108.
    In this paper Russian Symbolist philosophy is represented primarily by Viacheslav Ivanov (1866--1949), but its conclusions are intended to be valid for other philosophers we classify as Symbolist, including Nikolai Berdiaev and S. L. Frank. It is posited that, by comparing Ivanov''s cosmology, aesthetics, and anthropology to those of Martin Heidegger, one can reconceive of Symbolist philosophy as an existential hermeneutic. This, it is claimed, can help to identify a common basis among the Symbolist philosophers, and also to place (...)
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  48.  10
    Alex Guilherme & W. John Morgan (2011). Peace Profile: Martin Buber. Peace Review 23 (1):110-117.
    Martin Buber (1878–1965) is one of the most significant existentialist philosophers and educationalists of the twentieth century, and a leading scholar of the Hasidic tradition. His philosophical and educational views are dominated by the concept of dialogue and, in virtue of this, he is often called the philosopher of dialogue. Throughout his life, Buber advocated dialogue as a way of establishing peace and resolving conflicts, and therefore he is often referred to in both the academic and general literature as (...)
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  49.  1
    Roland Puccetti (1976). Reply to Martin and Rosenberg. Canadian Journal of Philosophy 6 (March):139-141.
    If martin and rosenberg were right, It ought to have been possible for higher animals to evolve neural mechanisms that evoke complex avoidance-Of-Tissue-Damage behavior "without" their experiencing pain. The alleged identity of mental event types like pain with unspecified brain state types thus can have no evolutionary explanation. It will not do to say that these brain state types may be discovered some day to have a distinguishing property x, Since x would still be a physical property and one (...)
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  50.  3
    Iulia Grad (2010). Michael Zank, New Perspectives on Martin Buber. Journal for the Study of Religions and Ideologies 7 (19):255-259.
    MICHAEL ZANK, NEW PERSPECTIVES ON MARTIN BUBER, TÜBINGEN: MOHR SIEBECK, 2006.
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