Search results for 'Mikel Aickin' (try it on Scholar)

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  1.  21
    Mikel Aickin (2000). Connecting Dempster–Shafer Belief Functions with Likelihood-Based Inference. Synthese 123 (3):347-364.
    The Dempster–Shafer approach to expressing beliefabout a parameter in a statistical model is notconsistent with the likelihood principle. Thisinconsistency has been recognized for some time, andmanifests itself as a non-commutativity, in which theorder of operations (combining belief, combininglikelihood) makes a difference. It is proposed herethat requiring the expression of belief to be committed to the model (and to certain of itssubmodels) makes likelihood inference very nearly aspecial case of the Dempster–Shafer theory.
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  2. Mikel Aickin (1998). Reckonitis: A Cognitive Deficit of Social Origin. Perspectives in Biology and Medicine 41 (3):349-358.
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  3.  16
    Anton Mikel (1998). Objects and Possible Worlds in Thetractatus. Philosophia 26 (3-4):383-403.
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  4.  8
    Anton Mikel (1994). A Problem with the Minimalist Theory of Truth. Philosophical Papers 23 (2):137-138.
  5. Anton F. Mikel (1992). The Master Argument of Diodorus Cronus. Dissertation, The Florida State University
    My dissertation deals with the Master Argument of Diodorus Cronus, a contemporary of Aristotle's. The argument was one of the most famous pieces of temporal and modal reasoning in ancient philosophy. It purports to prove that a proposition is possible if and only if it is true or will be true. The argument runs as follows: Everything that is past and true is necessary; The impossible does not follow the possible; Therefore, nothing is possible which neither is nor will be (...)
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  6. Mikel Dufrenne (1975). Vers Une Esthétique Sans Entrave Mélanges Offerts À Mikel Dufrenne. Union Générale D'Éditions.
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  7. Jean-Baptiste Dussert & Adnen Jdey (forthcoming). Mikel Dufrenne et l'esthétique. Entre phénoménologie et philosophie de la nature. Presses Universitaires de Rennes.
    Ce livre s’efforce de réparer une injustice : proposer une réflexion d’ensemble sur l'œuvre du philosophe français Mikel Dufrenne (1910-1995) qui semble un peu délaissée voire méconnue aujourd’hui. Si sa démarche phénoménologique héritée de Husserl le conduit immanquablement à s’interroger sur la place singulière que l’objet esthétique occupe dans notre monde, son projet est plus ambitieux. L’attention que Mikel Dufrenne porte aux différents arts (les arts plastiques, la musique, la poésie) ainsi qu’à la richesse des expériences esthétiques vécues, (...)
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  8.  14
    John Haldane (2008). Phillips and Eternal Life: A Response to Mikel Burley. Philosophical Investigations 31 (3):252–260.
    Mikel Burley challenges that my essay, "Philosophy, Death and Immortality," in which I discussed the views of Dewi Phillips, fails to establish the case for a realist treatment of claims about the resurrection of Jesus and the general resurrection of human beings. I respond to these criticisms by again distinguishing between the analysis of the sense of religious claims and the determination of whether they purport to make reference beyond human language and practices. I consider particular texts drawn from (...)
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  9.  2
    Hugo Strandberg (2014). Rectifying Misconceptions of Wittgenstein and Phillips: "Contemplating Religious Forms of Life" by Mikel Burley. [REVIEW] Nordic Wittgenstein Review 3 (2):191-193.
    Review of Burley, Mikel: Contemplating Religious Forms of Life: Wittgenstein and D. Z. Phillips. London: Continuum, 2012.
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  10.  2
    Carlos Morais (2011). Para uma Aproximação da Estética à Metafísica: Reflexão a partir da Fenomenologia "Afetiva" de Mikel Dufrenne. Revista Portuguesa de Filosofia 67 (3):579 - 590.
    Este texto sinaliza o itinerário da fenomenologia à metafísica através da mediação da experiência estética, tal como a interpretamos na obra de Mikel Dufrenne. Deste modo, procuramos mostrar que a vivência estética comporta um "impulso" que a lança na demanda de uma radicalidade que configura um horizonte de "absoluto", superando a imanência. The present text signals the itinerary from phenomenology to metaphysics, mediated by aesthetic experience, as we interpret it in Mikel Dufrennes work. Thus, we intend to show (...)
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  11. Jean-Baptiste Dussert (forthcoming). De l'expérience à l'être du poétique : une autre phénoménologie de Mikel Dufrenne. In Jean-Baptiste Dussert & Adnen Jdey (eds.), Mikel Dufrenne et l’esthétique Entre phénoménologie et philosophie de la Nature. Presses Universitaires de Rennes
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  12.  7
    Yuliya Fadeeva (2015). Niklas Forsberg, Mikel Burley and Nora Hämäläinen : Language, Ethics, and Animal Life. Wittgenstein and Beyond. Ethical Theory and Moral Practice 18 (5):1111-1113.
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  13.  11
    Christopher Hoyt (2013). Mikel Burley: Contemplating Religious Forms of Life: Wittgenstein and D. Z. Phillips. [REVIEW] International Journal for Philosophy of Religion 74 (3):353-357.
  14.  7
    George J. Seidel (1970). Constitution in Mikel Dufrenne. Modern Schoolman 47 (2):169-175.
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  15.  2
    Montserrat Abumalham Mas (2002). Epalza, Mikel De. L'Alcorá. 'Ilu. Revista de Ciencias de Las Religiones 7:243.
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  16.  6
    André Moreau (1967). Jalons. Par Mikel Dufrenne. Coll. Phenomenologica. Nijhoff, La Haye, 1966, 221 Pp. [REVIEW] Dialogue 5 (4):656-661.
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  17.  6
    James L. Marsh (1975). "The Phenomenology of Aesthetic Experience," by Mikel Dufrenne, Trans. Edward S. Casey, Albert A. Anderson, Willis Domingo, and Leon Jacobson. [REVIEW] Modern Schoolman 52 (3):303-306.
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  18.  2
    Suzanne Foisy (1988). Mikel Dufrenne. L'oeil et l'oreille. Essai, L'Hexagone, Montréal, 1987, 207 pp, ISBN 2-89006-258-9.Mikel Dufrenne. L'oeil et l'oreille. Essai, L'Hexagone, Montréal, 1987, 207 pp, ISBN 2-89006-258-9. [REVIEW] Philosophiques 15 (1):234-240.
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  19.  3
    Francisco del Río Sánchez (2000). Epalzá, Mikel de. Jesús entre judíos, cristianos y musulmanes hispanos (siglos VI-XVII). 'Ilu. Revista de Ciencias de Las Religiones 5:280.
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  20.  7
    Emmanuel Levinas (1962). « A priori et subjectivité » A propos de la « Notion de l'a priori » de M. Mikel Dufrenne. Revue de Métaphysique et de Morale 67 (4):490 - 497.
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  21.  6
    H. O. Mounce (2012). Response to Mikel Burley. Philosophical Investigations 35 (3-4):373-376.
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  22. Gilbert H. Harman (1967). Review: Mikel Dufrenne, Henry B. Veatch, Paul Henle, Language & Philosophy. [REVIEW] Journal of Symbolic Logic 32 (1):113-114.
     
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  23.  1
    Joseph A. Nahra (1970). Selected Bibliography of Mikel Dufrenne. Philosophy Today 14 (3):213-216.
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  24.  1
    Aengus Daly (2011). Mikel Dufrenne , The Notion of the A Priori . Reviewed By. Philosophy in Review 31 (2):93-95.
  25. Carlos Bizarro Morais (1992). Para uma estética da naturaleza. Relevância da naturaleza em Mikel Dufrenne. Revista Portuguesa de Filosofia 48 (1):77-98.
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  26.  1
    Jonathan Tuckett (2013). Review of Mikel Burley, Contemplating Religious Forms of Life: Wittgenstein and D.Z. Phillips. [REVIEW] Sophia 52 (4):723-724.
  27. Emanuele Crescimanno (forthcoming). Su una fenomenologia dell'occhio e dell'orecchio (Mikel Dufrenne). Studi di Estetica.
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  28. Randolph M. Feezell (1980). Mikel Dufrenne and the World of the Aesthetic Object. Philosophy Today 24 (1):20-32.
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  29. Walford Gealy (2014). Mikel Burley, Contemplating Religious Forms of Life, Wittgenstein and D. Z. Phillips . Ix + 200, Price £50.00. [REVIEW] Philosophical Investigations 37 (4):386-389.
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  30. Garth Gillan (1970). Mikel Dufrenne. Philosophy Today 14 (3):168-169.
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  31. Otto Gründler (2000). Gerlach Peters, Opera Omnia, Ed. Mikel M. Kors. With Translations of the Letters by Helen Rolfson, OSF (Corpus Christianorum, Continuatio Mediaeualis, 155.) Turnhout: Brepols, 1996. Paper. Pp. 580; Diagrams. [REVIEW] Speculum 75 (4):973-975.
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  32. Elena Lourie (2003). Robert I. Burns, S.J., and Paul E. Chevedden, Negotiating Cultures: Bilingual Surrender Treaties in Muslim-Crusader Spain Under James the Conqueror. With a Contribution by Míkel de Epalza. Leiden, Boston, and Cologne: Brill, 1999. Pp. Xviii, 279 Plus Color Frontispiece and 11 Black-and-White Plates ; 3 Black-and-White Figures. $110.50. [REVIEW] Speculum 78 (2):477-478.
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  33. Lynn H. Nelson (1996). Faustino Menéndez Pidal de Navascués, Mikel Ramos Aguirre, and Esperanza Ochoa de Olza Eguiraun, Sellos medievales de Navarra: Estudio y corpus descriptivo. Pamplona: Gobierno de Navarra, Departamento de Educación y Cultura, 1995. Pp. 1013; many color and black-and-white illustrations. [REVIEW] Speculum 71 (3):733-734.
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  34. Harold Osborne (1982). "Esthétique Et Philosophie": Mikel Dufrenne. [REVIEW] British Journal of Aesthetics 22 (3):279.
     
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  35. J. Piguet (1955). Mikel Dufrenne, Phénoménologie de l'expérience esthétique. Studia Philosophica 15:172.
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  36. David Pollard (1989). "In the Presence of the Sensuous: Essays in Aesthetics": Mikel Dufrenne. [REVIEW] British Journal of Aesthetics 29 (2):177.
     
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  37. R. Prieto (1985). Arte y verdad en Mikel Dufrenne. Filosofia Oggi 8 (2):329.
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  38. David Rozema (2014). Contemplating Religious Forms of Life: Wittgenstein and D. Z. Phillips. By Mikel Burley. American Catholic Philosophical Quarterly 88 (1):163-166.
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  39. Miguel A. Virasoro (1948). Mikel Dufrenne et Paul Ricoeur: "Karl Jaspers et lá philosophie de l'existence". [REVIEW] Cuadernos de Filosofía 1:65.
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  40. Roberto J. Walton (1969). "Language and Philosophy," por Mikel Dufrenne. [REVIEW] Cuadernos de Filosofía 9 (11):115.
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  41.  23
    Mikel Burley (2008). Is Death a Bad Thing? Think 6 (16):59.
    After examining arguments for and against the view that death is a bad thing, Mikel Burley tentatively endorses the Epicurean claim that death cannot rationally be judged bad. For moral reasons, however, this conclusion is acceptable only with regard to one's own death.
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  42.  16
    Mikel Burley (2005). Biology and Anti-Homosexual Disgust. Think 4 (11):107-112.
    Mikel Burley also responds to Michael Levin's article, (Think 10).
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  43.  19
    Mikel Burley (2009). A Dialogue on Immortality. Think 8 (21):91-97.
    The fictional case of Elina Makropulos has been a focus for philosophical reflections on immortality. Here Mikel Burley presents a conversation between Elina and two imaginary philosophers.
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  44. Vladimir Mironov, Erick Antezana, Mikel Egaña, Ward Blondé, Bernard De Baets, Martin Kuiper & Robert Stevens (2011). Flexibility and Utility of the Cell Cycle Ontology. Applied Ontology 6 (3):247-261.
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  45.  63
    Natalja Deng (2015). On Whether B-Theoretic Atheists Should Fear Death. Philosophia 43 (4):1011-1021.
    In this paper I revisit a dispute between Mikel Burley and Robin Le Poidevin about whether or not the B-theory of time can give its adherents any reason to be less afraid of death. In ‘Should a B-theoretic atheist fear death?’, Burley argues that even on Le Poidevin’s understanding of the B-theory, atheists shouldn’t be comforted. His reason is that the prevalent B-theoretic account of our attitudes towards the past and future precludes treating our fear of death as unwarranted. (...)
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  46.  80
    Mikel Burley (2009). Immortality and Meaning: Reflections on the Makropulos Debate. Philosophy 84 (4):529-547.
    This article reflects upon the debate, initiated by Bernard Williams in 1973, concerning the desirability of immortality, where the latter expression is taken to mean endless bodily life as a human or humanoid being. Williams contends that it cannot be desirable; others have disputed this contention. I discuss a recent response from Timothy Chappell and attempt to pinpoint the central disagreement between Chappell and Williams. I propose that neither side in the debate has firm grounds for its claims, and then (...)
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  47.  10
    Mikel Burley (forthcoming). Eternal Life as an Exclusively Present Possession: Perspectives From Theology and the Philosophy of Time. Sophia:1-17.
    Does it make sense to think of eternal life not as an unending continuation of life subsequent to death but as fully actualized in one’s present mortal and finite life? After outlining conceptual and moral reasons for being troubled by the notion of an endless life, this article draws upon the thought of major Christian theologians and philosophers of religion to expound the idea of eternal life as a possession exclusively of the life one is presently living. Supplementing the claims (...)
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  48.  13
    Mikel Burley (2013). Retributive Karma and the Problem of Blaming the Victim. International Journal for Philosophy of Religion 74 (2):149-165.
    A defining feature of retributive conceptions of karma is their regarding of suffering or misfortune as consequent upon sins committed in previous lives. Some critical non-believers in karma take offence at this view, considering it to involve unjustly blaming the victim. Defenders of the view demur, and argue that a belief in retributive karma in fact provides a motivation for benevolent action. This article elucidates the debate, showing that its depth is such that it is best characterized as a disagreement (...)
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  49.  7
    Mikel Burley (2015). Approaches to Philosophy of Religion: Contemplating the World or Trying to Find Our Way Home? Religious Studies 51 (2):221-239.
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  50.  6
    Mikel Burley (2014). Atheisms and the Purification of Faith. International Journal of Philosophy and Theology 75 (4):319-331.
    Philosophers of religion have distinguished between ‘negative’ and ‘positive’ atheism. This article considers further conceptions of atheism, especially the idea that atheism can facilitate a faith in God purified of idolatrous assumptions. After introducing Bultmann’s contention that a ‘conscious atheist’ can find something transcendent in the world, this contention is interpreted through reflection on Ricoeur’s claim that the atheisms of Nietzsche and Freud serve to mediate a transition to a purified faith – a faith involving heightened receptivity to agapeic love. (...)
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