Search results for 'Marty Heitz' (try it on Scholar)

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  1.  22
    Guenter Wohlfart & Translated by Marty Heitz (2003). Heidegger and Laozi: Wu (Nothing)—on Chapter 11 of the Daodejing. Journal of Chinese Philosophy 30 (1):39–59.
  2.  31
    Marty Heitz (2007). Knocking on Heaven's Door: Meister Eckhart and Zhuangzi on the Breakthrough. Dao: A Journal of Comparative Philosophy 6 (1):53-61.
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  3.  3
    Guenter Wohlfart & Marty Heitz (2003). Heidegger and Laozi: Wu (Nothing)—on Chapter 11 of the Daodejing. Journal of Chinese Philosophy 30 (1):39-59.
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  4.  4
    Marty H. Heitz (2002). Wertz's “Terms in Milindapañha: A Taoist Explanatory Note”. Southwest Philosophy Review 18 (2):81-82.
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  5. Marty H. Heitz (2002). A Commentary to Wertz's. Southwest Philosophy Review 18:81-82.
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  6.  29
    William R. Marty (1987). Marxism, Socialism, and the Kingdom. Thought: A Journal of Philosophy 62 (1):74-95.
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  7.  13
    Martin E. Marty (1966). American Protestant Theology Today. Thought: A Journal of Philosophy 41 (2):165-180.
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  8. A. Marty (ed.) (2011). Deskriptive Psychologie. Konigshausen & Neumann.
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  9. Richard P. Heitz & Randall W. Engle (2007). Focusing the Spotlight: Individual Differences in Visual Attention Control. Journal of Experimental Psychology: General 136 (2):217-240.
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  10.  11
    M. Marty (2002). The Varieties of Contexts for Reappraising The Varieties.. Journal of Consciousness Studies 9 (9-10):9-10.
    Most authors of articles in this issue reflect on differences between the world into which William James dropped his book in 1902 and the world in which readers can confront it in 2002. Here and there are mentions that imply he was speaking in a climate where many hearers and readers were indifferent to, suspicious of, or hostile to explorations that dealt with anything coded with words such as 'transcendent', 'mystical', 'spiritual', or 'religious'. Such mentions are in place. One can (...)
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  11.  39
    Camilo J. Cela-Conde & Gisèle Marty (1997). Mind Architecture and Brain Architecture. Biology and Philosophy 12 (3):327-340.
    The use of the computer metaphor has led to the proposal of mind architecture (Pylyshyn 1984; Newell 1990) as a model of the organization of the mind. The dualist computational model, however, has, since the earliest days of psychological functionalism, required that the concepts mind architecture and brain architecture be remote from each other. The development of both connectionism and neurocomputational science, has sought to dispense with this dualism and provide general models of consciousness – a uniform cognitive architecture –, (...)
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  12.  10
    G. Chabert, J. Ch Marty, B. Caron, T. Carron, L. Vignollet & C. Ferraris (2006). The Electronic Schoolbag, a CSCW Workspace: Presentation and Evaluation. [REVIEW] AI and Society 20 (3):403-419.
    This paper describes the Electronic Schoolbag, a digital workspace developed at the University of Savoie (France) and analyses its usages. This online environment is dedicated to the educational world: it offers pupils, students, teachers, school staff, or parents, personal and group workspaces in which individual or collaborative activities can take place. The flexibility of this software, allowing synchronous or asynchronous activities, lies in the “participation model”. This model allows groups themselves to describe and organise their activities. The architecture that permits (...)
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  13.  8
    Robert Marty (1982). C. S. Peirce’s Phaneroscopy and Semiotics. Semiotica 41 (1-4).
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  14. Braden A. Purcell, Richard P. Heitz, Jeremiah Y. Cohen, Jeffrey D. Schall, Gordon D. Logan & Thomas J. Palmeri (2010). Neurally Constrained Modeling of Perceptual Decision Making. Psychological Review 117 (4):1113-1143.
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  15.  26
    S. Grodzinsky Frances, W. Miller Keith & J. Wolf Marty (forthcoming). The Ethics of Designing Artificial Agents. Ethics and Information Technology.
    In their important paper “Autonomous Agents”, Floridi and Sanders use “levels of abstraction” to argue that computers are or may soon be moral agents. In this paper we use the same levels of abstraction to illuminate differences between human moral agents and computers. In their paper, Floridi and Sanders contributed definitions of autonomy, moral accountability and responsibility, but they have not explored deeply some essential questions that need to be answered by computer scientists who design artificial agents. One such question (...)
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  16.  13
    Martin E. Marty (1992). Religion, Theology, Church, and Bioethics. Journal of Medicine and Philosophy 17 (3):273-289.
    Modern medical ethics developed in America after mid-century chiefly at theological schools, but discourse on bioethics soon moved to the pluralist-secular settings of the academy and the clinic, where it acquired a philosophical and intentionally non-religious cast. An effort was made, on the grounds of ‘liberal culture’ and ‘late Enlightenment rationality’ to find a framework for inquiry which aspired to the universal. Today, while that language persists, it coexists with, challenges, and is challenged by forms of ethical analysis and advocacy (...)
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  17.  20
    Richard P. Heitz, Thomas S. Redick, David Z. Hambrick, Michael J. Kane, Andrew R. A. Conway & Randall W. Engle (2006). Working Memory, Executive Function, and General Fluid Intelligence Are Not the Same. Behavioral and Brain Sciences 29 (2):135-136.
    Blair equates the constructs of working memory (WM), executive function, and general fluid intelligence (gF). We argue that there is good reason not to equate these constructs. We view WM and gF as separable but highly related, and suggest that the mechanism behind the relationship is controlled attention – an ability that is dependent on normal functioning of the prefrontal cortex. (Published Online April 5 2006).
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  18.  11
    François Marty (1992). L'Argument ontologique dans l'Opus postumum et l'influence de la Critique de la Faculté de Juger dans l'Opus postumum. Kant-Studien 83 (1):50-59.
  19. Martin E. Marty & Kenneth Vaux (1982). Health/Medicine and the Faith Traditions an Inquiry Into Religion and Medicine.
     
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  20.  4
    Emilia Marty (2004). Simondon, un espace à venir. Multitudes 4 (4):83-90.
    Gilbert Simondon ’s work is devoted to the act of knowledge as a specific human experience, common to all the specialized fields. It is a departure toward infinity, an opening to nature, which emerged as soon as philosophy was discovered in Greece. This movement of individuation is rooted in the pre-individual, in the flux of life.
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  21.  3
    Martin E. Marty (1981). Morality, Ethics, & the New Christian Right. Hastings Center Report 11 (4):14-17.
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  22.  9
    E. Ferrand, P. Jabre, S. Fernandez-Curiel, F. Morin, C. Vincent-Genod, P. Duvaldestin, F. Lemaire, C. Herve & J. Marty (2006). Participation of French General Practitioners in End-of-Life Decisions for Their Hospitalised Patients. Journal of Medical Ethics 32 (12):683-687.
    Background and objective: Assuming the hypothesis that the general practitioner can and should be a key player in making end-of-life decisions for hospitalised patients, perceptions of GPs’ role assigned to them by hospital doctors in making withdrawal decisions for such patients were surveyed.Design: Questionnaire survey.Setting: Urban and rural areas.Participants: GPs.Results: The response rate was 32.2% , and it was observed that 70.8% of respondents believed that their participation in withdrawal decisions for their hospitalised patients was essential, whereas 42.1% believed that (...)
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  23.  3
    Marcos Nadal, Gisèle Marty, Camilo José Cela Conde, Miguel Ángel Capó & Atahualpa Fernández (2005). Derecho y neurociencia. Ludus Vitalis 13 (23):131-138.
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  24.  2
    FranÅois Marty (2008). L'Þtre commun Øthique, peuple de Dieu sous des lois morales. Sur le chemin de la paix perpØtuelle. In Valerio Hrsg V. Rohden, Ricardo Terra & Guido Almeida (eds.), Recht Und Frieden in der Philosophie Kants. 233.
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  25.  6
    François Marty (1998). Height and the Sublime. Graduate Faculty Philosophy Journal 20 (2/1):355-366.
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  26.  1
    Martin E. Marty (1966). Varieties of Unbelief. Philosophy and Phenomenological Research 27 (1):133-134.
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  27.  1
    Éric Marty & Yves-Charles Zarka (2007). Les Manipulations du Nom de Juif. Cités 3:151-170.
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  28.  1
    François Marty (2006). Raymond Court, La vérité de l'art ? Recherches de Science Religieuse 2:227-232.
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  29.  1
    A. Marty (1896). Sur l'origine du langage. Revue Philosophique de la France Et de l'Etranger 42:635 - 636.
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  30.  1
    Martin Marty (1974). Religious Behavior: Its Social Dimension in American History. Social Research 41.
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  31.  2
    A. Marty (1909). Zwei akademische Reden von Carl Stumpf. Kant-Studien 14 (1-3):477-483.
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  32. George Anastaplo & Martin E. Marty (2010). The Christian Heritage: Problems and Prospects. Lexington Books.
    The Christian Heritage delves into the history of the western Christian heritage. Challenges to the Christian heritage, a heritage nourished both by Judaism and by the western classics, have been stimulated by the very success of the way of life that is promoted, a way of life that is somehow responsible for the emergence of modern science with its revolutionary technology.
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  33. Hans Michael Baumgartner, François Marty & Friedo Ricken (1992). Kant Über Religion.
  34. Audrey Coreau, Pauline Conversy, Laurent Mermet, Valérie Boisvert, Vincent Bretagnolle, Bernard Delay, Odile Gauthier, Arnaud Béchet, Raphaël Billé, Julie Déter, Antoine Doré, Isabelle Doussan, Marie-Agnès Dupouey, Frédéric Gosselin, Charlotte Halpern, Samuel Jolivet, Jane Lecomte, Cyrille Lefeuvre, Pascal Marty, Charlotte Michel, Claire Poinsot, Nirmala Séon-Massin, Thierry Tatoni, Emmanuel Thevenin & Julien Touroult (2015). Quelles Questions Émergentes Pour les Politiques Publiques de Biodiversité En France Métropolitaine? Résultats Et Perspectives. Natures Sciences Sociétés 23 (3):266-274.
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  35. René Descartes & Jean-Paul Marty (1981). Méditations Métaphysiques. Monograph Collection (Matt - Pseudo).
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  36. Didier Drieu & François Marty (2005). Figures de Filiation Traumatique. Dialogue 168 (2):5.
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  37. Eugen Fink, Jan Patočka, Michael Heitz, Bernhard Nessler & Ludger Hagedorn (2000). Briefe und Dokumente 1933-1977. Tijdschrift Voor Filosofie 62 (4):779-781.
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  38. Sigmund Freud, Mmes Marty & Mmes Bonaparte (1936). Essais de psychanalyse appliquée. Revue de Métaphysique et de Morale 43 (1):3-4.
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  39. Françoise Heitz (2011). De Ella_ a _Él: Caras y Máscaras En la “Novela” de Mercedes Pinto y En la Película de Luis Buñuel. Arbor 187 (748):371-381.
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  40. Jj Heitz (1968). Elements of Gas Contracts. In Peter Koestenbaum (ed.), Proceedings. [San Jose? Calif. 43--397.
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  41. F. Marty (1965). Analogie et degres d'etre. Archives de Philosophie 28:163-180.
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  42.  17
    Martin E. Marty (2010). Building Cultures of Trust. W.B. Eerdmans Pub. Co..
    To build cultures of trust -- Seven levels where risk and trust meet -- Scripted resources -- Humanistic reflections -- Correcting "category mistakes" -- Conversation and "what it means to be human" -- Where science and religion meet : public life -- How to build cultures of trust : relating science, religion, and public life.
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  43. Anton Marty (1987). 4.„Elemente der deskriptiven Psychologie. Zwei Auszüge aus Vorlesungen Anton Martys”, hrsg. von JC Marek und B. Smith. Conceptus: Zeitschrift Fur Philosophie 21:49-66.
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  44. Martin E. Marty & R. Scott Appleby (1996). Fundamentalisms Comprehended. Religious Studies 32 (3):421-423.
     
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  45. Martin Marty (1979). In Every Way Religious. Social Research 46.
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  46. F. Marty (1995). Largeault, Jean Contribution to the Archives-de-Philosophie. Archives de Philosophie 58 (4):659-665.
     
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  47. M. E. Marty (2008). Lutheran Questions, Lutheran Answers: Exploring Christian Faith. Hts Theological Studies 64 (3):1565-1566.
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  48. Francois Marty (2005). La traduzione: alla prova dell'alterità. Studium 101 (1):89-104.
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  49. F. Marty (2006). La verite de l'art?, La figure et le sacre,(Raymond Court). Recherches de Science Religieuse 94 (2):227.
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  50. F. Marty, X. Tilliette, H. -G. Gadamer, R. Lauth, W. Klubagk, L. Sichirollo, D. Henrich, P. Fruchon, O. PÖGGELER & T. Rockmore (1999). Père Marcel Régnier (1900-1998): Hommage au Père Marcel REGNIER (1900-1998). Archives de Philosophie 62 (3):429-442.
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