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

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  1. 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.score: 240.0
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  2. 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.score: 240.0
  3. Marty H. Heitz (2002). Wertz's “Terms in Milindapañha: A Taoist Explanatory Note”. Southwest Philosophy Review 18 (2):81-82.score: 240.0
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  4. Guenter Wohlfart & Marty Heitz (2003). Heidegger and Laozi: Wu (Nothing)—on Chapter 11 of the Daodejing. Journal of Chinese Philosophy 30 (1):39-59.score: 240.0
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  5. Marty H. Heitz (2002). A Commentary to Wertz's. Southwest Philosophy Review 18:81-82.score: 240.0
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  6. Anton Marty (1987). 4.„Elemente der deskriptiven Psychologie. Zwei Auszüge aus Vorlesungen Anton Martys”, hrsg. von JC Marek und B. Smith. Conceptus 21:49-66.score: 80.0
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  7. Camilo J. Cela-Conde & Gisèle Marty (1997). Mind Architecture and Brain Architecture. Biology and Philosophy 12 (3):327-340.score: 30.0
    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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  8. Martin E. Marty (2010). Building Cultures of Trust. W.B. Eerdmans Pub. Co..score: 30.0
    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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  9. S. Grodzinsky Frances, W. Miller Keith & J. Wolf Marty (forthcoming). The Ethics of Designing Artificial Agents. Ethics and Information Technology.score: 30.0
    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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  10. Martin E. Marty (1992). Religion, Theology, Church, and Bioethics. Journal of Medicine and Philosophy 17 (3):273-289.score: 30.0
    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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  11. 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.score: 30.0
    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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  12. 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.score: 30.0
    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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  13. 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.score: 30.0
  14. Robert Marty (1982). C. S. Peirce's Phaneroscopy and Semiotics. Semiotica 41 (1-4).score: 30.0
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  15. Charles Taliaferro & Elsa J. Marty (eds.) (2010). A Dictionary of Philosophy of Religion. Continuum.score: 30.0
    An indispensable and comprehensive resource for students and scholars of philosophy of religion.
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  16. 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.score: 30.0
    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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  17. William R. Marty (1987). Marxism, Socialism, and the Kingdom. Thought 62 (1):74-95.score: 30.0
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  18. Marcos Nadal, Gisèle Marty, Camilo José Cela Conde, Miguel Ángel Capó & Atahualpa Fernández (2005). Derecho y neurociencia. Ludus Vitalis 13 (23):131-138.score: 30.0
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  19. François Marty (1998). Height and the Sublime. Graduate Faculty Philosophy Journal 20 (2/1):355-366.score: 30.0
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  20. Emilia Marty (2004). Simondon, un espace à venir. Multitudes 4 (4):83-90.score: 30.0
    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. A. Marty (1909). Zwei akademische Reden von Carl Stumpf. Kant-Studien 14 (1-3):477-483.score: 30.0
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  22. Martin E. Marty (1966). American Protestant Theology Today. Thought 41 (2):165-180.score: 30.0
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  23. 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.score: 30.0
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  24. Éric Marty & Yves-Charles Zarka (2007). Les Manipulations du Nom de Juif. Cités 3:151-170.score: 30.0
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  25. Martin E. Marty (1981). Morality, Ethics, & the New Christian Right. Hastings Center Report 11 (4):14-17.score: 30.0
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  26. François Marty (2006). Raymond Court, La vérité de l'art ? Recherches de Science Religieuse 2:227-232.score: 30.0
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  27. [deleted]Paul P. Marty & Emmanuel Chemla (2013). Scalar Implicatures: Working Memory and a Comparison with Only. Frontiers in Psychology 4.score: 30.0
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  28. [deleted]Woldorff Marty (2011). The Role of Attention in Multisensory Processing and Feature Integration. Frontiers in Human Neuroscience 5.score: 30.0
  29. M. Marty (2002). The Varieties of Contexts for Reappraising The Varieties.. Journal of Consciousness Studies 9 (9-10):9-10.score: 30.0
    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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  30. George Anastaplo & Martin E. Marty (2010). The Christian Heritage: Problems and Prospects. Lexington Books.score: 30.0
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  31. Jj Heitz (1968). Elements of Gas Contracts. In Peter Koestenbaum (ed.), Proceedings. [San Jose? Calif.. 43--397.score: 30.0
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  32. F. Marty (1965). Analogie et degres d'etre. Archives de Philosophie 28:163-180.score: 30.0
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  33. F. Marty (1995). Largeault, Jean Contribution to the Archives-de-Philosophie. Archives de Philosophie 58 (4):659-665.score: 30.0
     
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  34. M. E. Marty (2008). Lutheran Questions, Lutheran Answers: Exploring Christian Faith. Hts Theological Studies 64 (3):1565-1566.score: 30.0
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  35. Francois Marty (2005). La traduzione: alla prova dell'alterità. Studium 101 (1):89-104.score: 30.0
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  36. F. Marty (2006). La verite de l'art?, La figure et le sacre,(Raymond Court). Recherches de Science Religieuse 94 (2):227.score: 30.0
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  37. 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.score: 30.0
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  38. F. Marty (1996). Que dit-on, quand on dit Dieu créateur? Recherches de Science Religieuse 84 (4):519-540.score: 30.0
    Les analyses linguistiques modernes ont mis en lumière une dimension de la communication humaine qui est de l’ordre de la promesse, et qui est applicable au langage de la création. Tout récit de commencement est mythique et symbolique, en tant qu’il relève de l’imagination et qu’il implique la foi dans une promesse d’avenir. Dans la Bible, les récits de création disent l’Alliance de Dieu avec l’humanité, dont l’histoire est précédée par l’acte créateur de l’univers. S’intéressant à l’histoire de la nature (...)
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  39. Francois Marty (2006). Raymond Court, La vérité de l'art?: La figure et le sacré (Ereme, Paris, 2003, 232 p.). Recherches de Science Religieuse 94 (2):227-232.score: 30.0
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  40. Martin E. Marty (2001). Religious Fundamentalism: Cultural Concerns. In N. J. Smelser & B. Baltes (eds.), International Encyclopedia of the Social and Behavioral Sciences. 12119--13123.score: 30.0
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  41. F. Marty (1987). Signe, Symbole, Sacrement in Les Sacrements de Dieu. Recherches de Science Religieuse 75 (2):219-236.score: 30.0
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  42. F. Marty (1987). Signe, symbole, sacrement. Recherches de Science Religieuse 75 (2-3):219.score: 30.0
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  43. Martin E. Marty (1987). The Many Faces of Technology, the Many Voices of Tradition. In Hans Mark & W. Lawson Taitte (eds.), Traditional Moral Values in the Age of Technology. Distributed by the University of Texas Press.score: 30.0
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  44. F. Marty (1992). The Ontological Argument in Kant 'Opus Postumum' and the Influence Exerted on It by the 'Critique de la Faculte de Juger'. Kant-Studien 83 (1):50-59.score: 30.0
  45. Martin Marty (forthcoming). The Occult Establishment. Social Research.score: 30.0
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  46. Giséle Marty & La Mettrie (1994). Vida, mente, máquina: medio siglo de metáforas Camilo J. Cela Conde». Ludus Vitalis 2 (2):25.score: 30.0
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  47. Johann Christian Marek & Barry Smith (1987). Einleitung zu Anton Marty, "Elemente der deskriptiven Psychologie". Conceptus 21 (53-54):33-47.score: 24.0
    This essay is an introduction to a lecture course "Elements of Descriptive Psychology" delivered by Anton Marty in around 1903/04. Marty offered courses on descriptive psychology at regular intervals in the course of his career at the University of Prague. The content of these courses follows closely the ideas of Marty’s teacher Franz Brentano, though with some interesting divergences and extrapolations. The present work is a historical and systematic introduction to an extract from notes taken of (...)’s lecture, with some discussion of the work of Dilthey on similar topics, and of Marty’s influence on Franz Kafka and on the Gestalt psychologist Max Wertheimer. (shrink)
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  48. Arkadiusz Chrudzimski (2014). Marty on Truth-Making. In Laurent Cesalli & Janette Friedrich (eds.), Anton Marty, Karl Bühler. Between Mind and Language. Schwabe. 201-234.score: 24.0
  49. Arkadiusz Chrudzimski (2009). Sachverhalte, Objekte und Supervenienz. Brentano, Marty und Meinong. Brentano Studien 12:99-119.score: 24.0
    Die offizielle Urteilstheorie Brentanos war eine nicht-propositionale Theorie. Die These, dass man, um die in einem Urteilsakt involvierten intentionalen Beziehungen zu erklären, keine propositionalen Entitäten einführen muss, war in der Tat eine seiner interessantesten Ideen. Brentano hat aber im Laufe seiner Lehrtätigkeit sehr viele neue Wege ausprobiert und so finden wir in seinen Vorlesungen aus den späten achtziger Jahren auch eine Urteilstheorie, die jedem Urteilsakt eine propositionale Entität zuordnet. Gerade diese Lehre war für Brentanos Studenten besonders inspirierend. Vor allem Anton (...)
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  50. Arkadiusz Chrudzimski (2009). Brentano, Marty, and Meinong on Emotions and Values. In Beatrice Centi & Huemer Wolfgang (eds.), Values and Ontology. Ontos. 12--171.score: 21.0
    At least since Hume we have a serious problem with explaining our moral valuations. Most of us – with notable exception of certain (in)famous esoteric thinkers like Nietzsche or De Sade – share a common intuition that our moral claims are in an important sense objective. We believe that they can be right or wrong; and we believe that if they happen to be right, then they are binding for each human being conducting a similar action in similar circumstances. Now (...)
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