Search results for 'Matteo Galizzi' (try it on Scholar)

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  1.  3
    Michele Bernasconi & Matteo Galizzi (2010). Network Formation in Repeated Interactions: Experimental Evidence on Dynamic Behaviour. [REVIEW] Mind and Society 9 (2):193-228.
    Here, we present some experiments of non-cooperative games of network formation based on Bala and Goyal (Econometrica 68:1181–1229, 2000 ). We have looked at the one-way and the two-way flow models, each for high and low link costs. The models come up with both multiple equilibria and coordination problems. We conducted the experiments under various conditions which allowed for repeated interactions between subjects. We found that coordination on non-empty Strict Nash equilibria was not an easy task to achieve, even in (...)
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  2. Manfredini Matteo & Lucchetti Enzo (unknown). Pizzetti Paola. Global Bioethics 15 (3-2002).
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  3. Omer An, Pendino Vera, D'Antonio Matteo, Ratti Emanuele, Gentilini Marco & Ciccarelli Francesca (2014). NCG 4.0: The Network of Cancer Genes in the Era of Massive Mutational Screenings of Cancer Genomes. Database: The Journal of Biological Databases and Curation 2014.
    NCG 4.0 is the latest update of the Network of Cancer Genes, a web-based repository of systems-level properties of cancer genes. In its current version, the database collects information on 537 known (i.e. experimentally supported) and 1463 candidate (i.e. inferred using statistical methods) cancer genes. Candidate cancer genes derive from the manual revision of 67 original publications describing the mutational screening of 3460 human exomes and genomes in 23 different cancer types. For all 2000 cancer genes, duplicability, evolutionary origin, expression, (...)
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  4.  10
    Sante Matteo (1987). American Association for Italian Studies. New Vico Studies 5:219-220.
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  5.  6
    Anthony M. Matteo (1996). In Defense Of Moral Realism. Telos: Critical Theory of the Contemporary 1996 (106):64-76.
    Near the beginning of the Nicomachean Ethics, Aristotle claims that “our discussion will be adequate if its degree of clarity reflects the subject matter.” Those who seek to give a proper “theoretical” account of some enterprise, but who neglect this wise Aristotelian counsel, do so at their own peril. Aristotle is urging that sound theory should reflect and elucidate actual practice. When philosophical speculation loses touch with such practice, it tends to caricature what it ought to clarify. For example, Steven (...)
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  6.  5
    Anthony M. Matteo (1985). Scotus and Ockham: A Dialogue on Universals. Franciscan Studies 45 (1):83-96.
  7.  4
    Vincenzo di Matteo (2003). Heidegger e Freud: clareira e cegueira? Princípios 10 (13-14):09-21.
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  8. Anthony M. Matteo (2004). Darwin, Materialism, and the Possibility of Evolutionary Ethics. Ultimate Reality and Meaning 27 (3):219-234.
     
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  9. Anthony M. Matteo (1989). Grounding the Human Conversation. The Thomist 53 (2):235-258.
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  10. A. M. Matteo (1996). In Defense Of Moral Realism. Télos 1996 (106):64-76.
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  11. Anthony M. Matteo (2004). Methods and Systematic Reflections. Ultimate Reality and Meaning 27 (1-4):219.
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  12. A. M. Matteo (1999). Marechal's Dialogue with Kant: The Roots of Transcendental Thomism and the Search for Ultimate Reality and Meaning. Ultimate Reality and Meaning 22 (4):264-275.
     
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  13. Anthony M. Matteo (1992). Quest for the Absolute: The Philosophical Vision of Joseph Marechal. Northern Illinois University Press.
     
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  14. Francesco Dante (2010). Matteo Liberatore, un cattolico intransigente. Gregorianum 91 (4):808-823.
    This essay investigates Matteo Liberatore from an historical point of view. As a representative of conventional and intransigent Catholicism, Liberatore tends to be overlooked in the history books. He was a Jesuit, editor of La Civiltà Cattolica, and in forty years he wrote almost 400 articles. He is an interesting figure above all because he recognized that the end of the Papal States presented an opportunity and not a disaster for the papacy. As editor of the review, Liberatore proposed (...)
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  15.  11
    Yu Liu (2008). Transplanting a Different Gardening Style Into England: Matteo Ripa and His Visit to London in 1724. Diogenes 55 (2):83 - 96.
    In the second half of the 18th century, the naturalistically planted pleasure ground of England came to be known in France as le jardin anglo-chinois. What the French saw as the Oriental connection of the English landscaping revolution has been denied by English garden historians since Horace Walpole. By way of Matteo Ripa's 1724 visit to London, this paper takes a close look at the issues involved and tries to determine not only whether China was involved at all in (...)
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  16. Diego Alonso-Lasheras (2010). Matteo Liberatore y la Rerum Novarum: La propiedad privada y el salario: entre la economía y el magisterio social de la Iglesia. Gregorianum 91 (4):824-841.
    Rerum Novarum is a unique case of an encyclical, for we know in great detail how it was drafted and written. If we connect this knowledge to the fact that Matteo Liberatore - the main thinker who collaborated to its writing - wrote a treatise on the Principles of Political Economy, we can analyse how economic thought and moral theology are intertwined in the work of Liberatore. Similarly, the study of the economic thought of Liberatore can help us understand (...)
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  17. Kenneth Ch'en & Matteo Ricci (1939). Matteo Ricci's Contribution to, and Influence on, Geographical Knowledge in China. Journal of the American Oriental Society 59 (3):325-359.
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  18. Francesco Fiorentino (2006). Durata e necessità temporale in Matteo d'Acquasparta, Francesco di Meyronnes, Gregorio da Rimini e Giovanni di Mirecourt. Gregorianum 87 (3):597-622.
    On the one hand, after Matteo d'Acquasparta's distinction between the three types of eternity and the temporal necessity of the past, Meyronnes radicalized Scotus's dynamic vision of duration, conceiving the modality as a relation of implication between predicate and existing subject, and time as relationship between Creator and creature. On the other hand, after Ockham denied the real simultaneity of opposed potencies, the Ochamist extension of temporal necessity to the present was denied by Gregory of Rimini, who was favourable, (...)
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  19. Peter Henrici (2010). Matteo Liberatore und Joseph Kleutgen, zwei Pioniere der Neuscholastik. Gregorianum 91 (4):768-789.
    This article compares the thought of two pioneers of the neoscholastic movement, both Jesuits and living contemporarily in Rome, Matteo Liberatore, from Italy, and Josepf Kleutgen, from Germany, both interested primarily in epistemological questions, but with quite different outcomes. After an overview of their similar biographies, the article stresses their academic differences. Liberatore desires to refute four modern types of philosophy, especially that of Rosmini, and develops a strictly Thomistic theory of knowledge. He considers first of all the content (...)
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  20. Ping-Cheung Lo (2010). Matteo Ricci on the Innate Goodness of Human Nature: Catholic Learning and the Subsequent Differentiation of "Han Learning" from "Song Learning". Philosophy and Culture 37 (11):41-66.
    Academics have the impression that human nature is good advocate Confucianism, Christianity should make the evil human nature. So when Matteo Ricci and other missionaries to China, agree that people are basically good in the Chinese writings of contemporary scholars do not think that Ricci would have just done for the purpose of mission compromise and will be attached. This article do not support this view. Through on Aquinas' Summa Theologica, "read the relevant chapter and" Mencius "rigorous analysis, I (...)
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  21. Georg Sans (2010). Matteo Liberatore und die neuzeitliche Ideenlehre. Gregorianum 91 (4):790-807.
    In his treatise On Intellectual Knowledge, Matteo Liberatore compares some «modern philosophical systems» to the «theory of S. Thomas». However, by examining thoroughly Liberatore's criticisms of the modern doctrine of ideas, his presentation of Descartes, Locke and Kant — the most prominent representatives of modern thought -is shown to be inadequate. Firstly, neither Locke nor Kant accepted Descartes' claim regarding the epistemic primacy of the «I think». Further, it does not seem that ideas, or representations, for either of them (...)
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  22.  2
    Bernd Rosslenbroich (forthcoming). Alvaro Moreno and Matteo Mossio: Biological Autonomy: A Philosophical and Theoretical Enquiry. Biology and Philosophy:1-11.
    The essay review summarizes the intention as well as some of the major topics from the book of A. Moreno and M. Mossio and discusses them against the background of recent considerations on the general understanding of organisms. The authors see themselves in the organicist tradition in biology and propose that a new understanding of living beings can be developed around the notion of organismic autonomy, which enables biological systems to maintain themselves in an environment through directed behavior.
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  23.  2
    Max Suffis (2016). Ontology and Metaontology: A Contemporary Guide, by Francesco Berto and Matteo Plebani. Teaching Philosophy 39 (1):98-102.
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  24.  20
    Z. Yudell (2014). Matteo Morganti Combining Science and Metaphysics: Contemporary Physics, Conceptual Revision, and Common Sense. British Journal for the Philosophy of Science:axu042.
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  25.  9
    Big Questions (2006). Ablondi, Fred. Gerauld de Cordemy: Atomist, Occasionalist, Cartesian. Marquette Studies in Philosophy, 44. Milwaukee: Marquette University Press, 2005. Pp. 127. Paper, $17.00. d'Alfonso, Matteo Vincenzo. Vom Wissen Zur Weisheit: Fichtes Wissenschaftslehre 1811. Fichte Studien Supplementa. Amsterdam-New York: Rodopi, 2005. Pp. 311. Paper, $80.00. Bambach, Charles. Heidegger's Roots: Nietzsche, National Socialism, and the Greeks. Ithaca, NY: Cornell. [REVIEW] Journal of the History of Philosophy 44 (2):325-27.
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  26.  9
    Giuseppina Stramondo (1999). Matteo 25,1-13 nell'esegesi di Paolino di Nola. Augustinianum 39 (2):337-364.
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  27.  11
    Manlio Simonetti (2012). Su Origene, Commento a Matteo 15, 10-19. Augustinianum 52 (1):107-133.
    This essay analyzes Origen's Commentary on Matthew, specifically the pericope of the 'rich young man', by comparing its ancient Latin translation to theGreek text as it stands in Klostermann's edition, taking into consideration, on the one hand, the surviving manuscripts and, on the other, the dissimilarGreek version used by the ancient translator. The paper illustrates how a painstaking research of the commentary's sources unexpectedly reveals Origen's exegesis and doctrines, which often remain hidden in modern translations of Origen's works.
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  28.  2
    Lorenzo Greco (2013). Matteo Galletti, Silvia Vida (eds.), Indagine sulla natura umana. Itinerari della filosofia contemporanea (Roma: Carocci, 2011). [REVIEW] Rivista di Filosofia 104 (1):155-56.
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  29.  7
    Donald Gillies (1996). Review of 'Matteo Motterlini(Ed.) Lakatos Feyerabend'. [REVIEW] British Journal for the Philosophy of Science 47 (3):476-478.
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  30.  10
    Gary D. Farney (2008). Asheri, David, Alan Lloyd, and Aldo Corcella. A Commentary on Herodotus Books I–IV. Edited by Oswyn Murray and Alfonso Moreno. With a Contribution by Maria Brosius. Trans. By Barbara Graziosi, Matteo Rossetti, Carlotta Dus, and Vanessa Cazzato. Lxxii+ 721 Pp. 44 Maps and Plans. 8 Black-and-White Figs. Oxford: Oxford University Press, 2007. Cloth, $320. Revision and Translation Of. [REVIEW] American Journal of Philology 129:141-144.
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  31.  9
    H. Chang (2000). Imre Lakatos and Paul Feyerabend, For and Against Method, Ed. By Matteo Motterlini. Annals of Science 57:456-457.
  32.  9
    Nele Schneidereit (2012). Matteo Vincenzo d’Alfonso: Schopenhauers Kollegnachschriften der Metaphysik- und Psychologievorlesungen G. E. Schulzes. [REVIEW] Fichte-Studien 40:347-360.
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  33.  5
    Umberto Curi & Mario Pezzella (2008). Gomorra, di Matteo Garrone. Iride 21 (2):463-472.
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  34.  2
    Yu Liu (2015). The Dubious Choice of an Enemy: The Unprovoked Animosity of Matteo Ricci Against Buddhism. The European Legacy 20 (3):224-238.
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  35.  4
    Yu Liu (2014). Adapting Catholicism to Confucianism: Matteo Ricci’sTianzhu Shiyi. The European Legacy 19 (1):43-59.
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  36.  10
    Manlio Simonetti (1976). Matteo 7,17-18 (= Luca 6,43) dagli gnostici ad Agostino. Augustinianum 16 (2):271-290.
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  37.  12
    Manlio Simonetti (2009). Su Origene, Commento a Matteo 16, 9-13. Augustinianum 49 (2):303-319.
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  38.  11
    Manlio Simonetti (1979). Su uno recente edizione dei Commento a Matteo di lIario di Poitiers. Augustinianum 19 (3):527-530.
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  39.  7
    Giuseppe Caruso (2012). Il Commento a Matteo di Origene. Atti del X Convegno di Studi del Gruppo di Ricerca italiano su Origene e la Tradizione Alessandrina (Napoli, 24-26 settembre 2008), ed. Teresa Piscitelli. [REVIEW] Augustinianum 52 (2):523-531.
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  40.  4
    Umberto Curi & Mario Pezzella (2009). On Matteo Garrone's Gomorrah. Iris 1 (1):241-249.
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  41.  10
    Rosalind Thomas (2010). Horodotus Books 1–4 (D.) Asheri, (A.) Lloyd, (A.) Corcella A Commentary on Herodotus Books I–IV. Edited by Oswyn Murray and Alfonso Moreno with a Contribution by Maria Brosius. Translated by Barbara Graziosi, Matteo Rossetti, Carlotta Dus and Vanessa Cazzato. Pp. Lxxii + 721, Ills, Maps. Oxford: Oxford University Press, 2007. Cased, £173. ISBN: 978-0-19-814956-. [REVIEW] The Classical Review 60 (01):27-.
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  42.  1
    Manlio Simonetti (2014). Su Origene, Commento a Matteo 17, 1-3; 25-28. Augustinianum 54 (2):401-415.
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  43.  8
    Manlio Simonetti (2005). Su un passo della traduzione latina del Commento a Matteo di Origene (12,9-14). Augustinianum 45 (2):265-294.
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  44.  10
    D. Gillies (1996). Review. Matteo Motterlini (Ed). Imre Lakatos. Paul K Feyerabend. Sull'orlo Della Scienza: Pro E Contro Il Metodo. (On the Threshold of Science: For and Against Method). [REVIEW] British Journal for the Philosophy of Science 47 (3):476-478.
  45.  2
    William Caraher (2009). Matteo Campagnolo and Marielle Martiniani-Reber, Eds., From Aphrodite to Melusine: Reflections on the Archaeology and the History of Cyprus. Trans. Erika Milburn. Geneva: La Pomme d'Or, 2007. Paper. Pp. Xvi, 203 Plus 16 Black-and-White and Color Plates. [REVIEW] Speculum 84 (4):1019-1020.
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  46.  2
    Leandro Sequeiros (2011). Inculturación, interculturalidad, diálogo interreligioso e interdisciplinariedad: el caso de Matteo Ricci (1552-1610). [REVIEW] In Carlos Alonso Bedate & Javier Bustamante Donas (eds.), Lo Natural, Lo Artificial y la Cultura. Universidad Pontificia Comillas 43--54.
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  47.  8
    Thomas M. McCoog (2011). A Jesuit in the Forbidden City: Matteo Ricci 1552–1610. By R. Po-Chia Hsia. Heythrop Journal 52 (5):894-895.
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  48.  3
    Joan M. Ferrante (1986). Raoul de Hodenc, Il roman des Eles, ed. Matteo Majorano. (Testi e Saggi, 8.) Bari: Adriatica, 1983. Paper. Pp. 175. Speculum 61 (2):455-457.
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  49.  3
    Steven A. Epstein (2004). Ser Matteo di Biliotto Notaio, Imbreviature: I Registro , Ed. Manila Soffici and Franek Sznura. Florence: SISMEL, Edizioni Del Galluzzo, 2002. Paper. Pp. Ciii, 1110 Plus 6 Black-and-White Plates. €190. [REVIEW] Speculum 79 (3):798-799.
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  50.  1
    George Sarton (1936). Matteo Ricci's Scientific Contribution to China by Henry Bernard; Edward Chalmers Werner. [REVIEW] Isis: A Journal of the History of Science 26:164-167.
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