Search results for 'Moisés Goldszmidt' (try it on Scholar)

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  1. Moisés Goldszmidt & Judea Pearl (1996). Qualitative Probabilities for Default Reasoning, Belief Revision, and Causal Modeling. Artificial Intelligence 84:57-112.
    This paper presents a formalism that combines useful properties of both logic and probabilities. Like logic, the formalism admits qualitative sentences and provides symbolic machinery for deriving deductively closed beliefs and, like probability, it permits us to express if-then rules with different levels of firmness and to retract beliefs in response to changing observations. Rules are interpreted as order-of-magnitude approximations of conditional probabilities which impose constraints over the rankings of worlds. Inferences are supported by a unique priority ordering on rules (...)
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  2.  19
    Sarah L. Devantier, John Paul Minda, Wael Hadarra & Mark Goldszmidt (2008). Physicians' Use of Deep Features: Expertise Differences in Patient Categorization. In B. C. Love, K. McRae & V. M. Sloutsky (eds.), Proceedings of the 30th Annual Conference of the Cognitive Science Society. Cognitive Science Society
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  3. Donald J. Woodward, Hylan C. Moises & Barry D. Waterhouse (1979). Re-Evaluation of Norepinephrine Function: A Potential Neuromodulatory Role? Behavioral and Brain Sciences 2 (3):440.
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  4. Marcos Eduardo Melo dos Santos (2016). Ex 5,22-6,1: A oração de Moisés e a resposta divina. Revista de Teologia . Issn 2177-952x 10 (17):71-83.
    Ex 5,22-6.1 presents Moses appealing to the Lord and God's answer to the prophet. Moses' prayer is configured as a cry of despair stemming from a bewilderment of his vocation as a promoter of liberty, subdued by human conditions. The prophet of failure is paradoxical, since it reveals both as a personal and divine failure. For these reasons, Moses has faith put to the test. His reaction shown by a fiery prayer and full of fervor. God responds with the renewal (...)
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  5. Marta Figueras I. Badia (2008). Ollé sesé, manuel; Martín carretero, José moisés; escobar, silvia; castresana, Carlos; lamarca Pérez, carmen; bernabeu, almudena; hormazábal malarée, hernán; aranibar quiroga, antonio; Rodríguez, María elena; Medina Rey, José María; Santos, Carlos (2007). Derechos humanos Y desarrollo. Justicia universal: El Caso latinoamericano. [REVIEW] Enrahonar 40 (41):199.
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  6.  14
    Eyler N. Simpson (1927). Book Review:Aspects of Mexican Civilization. Jose Vasconcelos, Manuel Gamio; Some Mexican Problems. Moises Saenz, Herbert I. Priestley. [REVIEW] Ethics 38 (1):106-.
  7. Mauricio Pilatowsky (2010). Memoria, identidad y sujeto. Debate sobre el Moisés de Freud. In María G. Navarro, Betty Estévez & Antolín Sánchez Cuervo (eds.), Claves Actuales de Pensamiento. Csic/Plaza y Valdés 93--106.
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  8. Federico García Larrain (2013). La Providencia Divina en el comentario de Moisés Maimónides al "Libro de Job" en la "Guía de Los Perpeplejos". Revista de filosofía (Chile) 12 (1):55-66.
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  9. Félix García López (1989). El Moisés histórico y el Moisés de la fe. Salmanticensis 36 (1):5-21.
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  10. Isabelle Bouchet (2007). La figura de Moisés en 'La ciudad de Dios'. Augustinus: Revista Trimestral Publicada Por Los Padres Agustinos Recoletos 52 (204):23-28.
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  11. José Ricardo Pierpauli (2006). Leo Strauss (1899-1973) y la Filosofía Política de Moisés Maimónides. Rivista Internazionale di Filosofia Del Diritto 4:539-564.
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  12. Fernando Bayón (2009). Iconos de la ley, literaturas del desastre. La figura de Moisés en la obra de Schönberg y Thomas Mann. Arbor 185 (739):927-940.
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  13. Gustavo Cosacov (2006). El Huesos de Moisés: Comentarios Sobre Dogville, Un Film de Lars von Trier. In Carlos Balzi & César Marchesino (eds.), Hostilidad/Hospitalidad. Universidad Nacional de Córdoba, Area de Filosofía Del Centro de Investigaciones de la Facultad de Filosofía y Humanidades
     
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  14. Juan Dalma (1969). Miguel Angel Y su moisés. Humanitas 21:107.
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  15. J. Miguel Díaz Alvarez (1994). RESEÑA de : González García, Moisés. Filosofía y cultura. Madrid : Siglo XXI, 1992. Endoxa 1 (3):363.
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  16. Celina A. Lértota Mendoza & Silvia Magnavacca (2004). Buenos Aires: "Simposio de homenaje Moisés Maimónides médico y filósofo en el 8° centenario de su muerte ". Bulletin de Philosophie Medievale 46:221-226.
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  17. José Ricardo Pierpauli (2006). Leo Strauss1 (1899-1973) 2 y la Filosofía Política de Moisés Maimónides. Rivista Internazionale di Filosofia Del Diritto 83 (4):539-564.
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  18. Enrique Sanz Gimenez-Rico (2003). El Olvido de Moisés. Gregorianum 84 (4):745-778.
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  19. Judit Targarona Borrás (2009). Moisés Ben Maimón, El Sefardí. Ediciones El Almendro.
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  20. Óscar Torres Pazos (2015). Reseña del libro "Maquiavelo en España y Lationamérica", Moisés González y Rafael Herrera Guillén. Endoxa 35:293.
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  21.  4
    Fabio Py Murta de Almeida (2009). Leitura sobre a criação - gênesis 1 sobre exercício maximalista E minimalista. Revista de Teologia (Reveleteo). Issn 2177-952x 4.
    A motivação deste artigo é de apresentar resumidamente o que tem sido discutido academicamente sobre a formação do Primeiro Testamento, assim se tomou em voga dois termos que têm circulado o vocabulário acadêmico desde 1996 (a partir dos Congressos de Metodologia Histórica), maximalismo e minimalismo. E, em cima desses dois modos de pensar se fez um exercício perceptivo sobre a leitura do texto de Gênesis 1, mostrando a importância dessas discussões para a atualização hermenêutica dos discursos teológicos de hoje.
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  22. Moisés de Lemos Martins (2005). Espaço público e vida privada. Revista Filosófica de Coimbra 14 (27):157-172.
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  23.  51
    Donald Bamber (2000). Entailment with Near Surety of Scaled Assertions of High Conditional Probability. Journal of Philosophical Logic 29 (1):1-74.
    An assertion of high conditional probability or, more briefly, an HCP assertion is a statement of the type: The conditional probability of B given A is close to one. The goal of this paper is to construct logics of HCP assertions whose conclusions are highly likely to be correct rather than certain to be correct. Such logics would allow useful conclusions to be drawn when the premises are not strong enough to allow conclusions to be reached with certainty. This goal (...)
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  24.  17
    M. Lorenz Moises J. Festin (2008). Making Sense of Common Good in Contemporary Society. Proceedings of the Xxii World Congress of Philosophy 50:171-176.
    The main purpose of the paper is to investigate the relevance and significance of the concept of common good in contemporary society. First, I make a brief historical remark about the philosophical concept of common good. I will argue that the concept is rooted in the ancient Greek philosophical understanding of society, namely as polis, whereby human being is thought to have an end that is not merely individual but also collective. I then discuss how societies have significantly changed over (...)
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  25.  14
    Moisés del Pino Peña (2008). From Be-Usurped to Be-Re-Owned. Proceedings of the Xxii World Congress of Philosophy 26:37-42.
    The fictional beings are another story ourselves, and tell us another way to recover what we, wanting to be what we want; Stories in which they live, not knowing that his life is a story, a story that does not live as if it were, as if they lived their lives. The fictions of the world show us, not necessarily, as others do not, who am not! But who still am not, because I have not discovered completely all myself, and (...)
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  26.  13
    Moisés del Pino Peña (2008). Towards a Phenomenology of Harassment (Mobbing) at the Company. Proceedings of the Xxii World Congress of Philosophy 7:35-41.
    In industrial societies workplace is the only battlefield where people can kill another without running the risk of facing the courts (Leynman, 1996). This picture of dehumanization work reveals that organizations stand as the scene of the permissibility and the justification of harassment at the workplace (mobbing), whichincreased gradually and adverse effects are alarming at the moment, without considering the quality of working life because so far few companies have woken to the fact that it can no longer continue explaining (...)
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  27.  12
    Moises Betancort, Manuel Carreiras & Carlos Acuña-Fariña (2006). Processing Controlled PROs in Spanish. Cognition 100 (2):217-282.
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  28.  11
    Moisés del Pino Peña (2008). Towards a Phenomenology of Harassment (Mobbing) at the Company. Proceedings of the Xxii World Congress of Philosophy 7:35-41.
    In industrial societies workplace is the only battlefield where people can kill another without running the risk of facing the courts (Leynman, 1996). This picture of dehumanization work reveals that organizations stand as the scene of the permissibility and the justification of harassment at the workplace (mobbing), whichincreased gradually and adverse effects are alarming at the moment, without considering the quality of working life because so far few companies have woken to the fact that it can no longer continue explaining (...)
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  29.  4
    Hans Rott (1997). Drawing Inferences From Conditionals. In Eva Ejerhed Sten Lindström (ed.), Logic, Action and Cognition. Essays in Philosophical Logic. Kluwer 149-179.
    This paper compares three accounts of what can be inferred from a knowledge base that contains conditionals: Lehmann and Magidor’s Rational Entailment; Pearl’s System Z, later extended and refined in collaboration with Goldszmidt; and the present author’s Nonmonotonic conditional logic for belief revision. We show that although the ideas motivating these systems are strikingly different, they are formally equivalent. An explanation of the surprising parallel is offered in terms of the interpretation of conditionals in the context of nonmonotonic reasoning (...)
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  30. Moisés González García (1999). Progreso e historia en Vico y Marx. Cuadernos Sobre Vico 11 (12):1999-2000.
    En las páginas que siguen trato de acercarme a estos dos grandes pensadores para ver qué es lo que tienen que decirnos acerca del hombre y de su historia. Marx confía en el progreso histórico y cree que finalmente los hombres pasarán del reino de la necesidad al de la libertad. Vico, en cambio, nunca creyó que el progreso fuese una necesidad que tenía que producirse inevitablemente, ni mucho menos que fuese irreversible, pues la barbarie está siempre acechando y toda (...)
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  31.  8
    Moisés Briñez & Beatriz Queipo (2009). Las tecnologías de la información en el sector petrolero de los municipios Santa Rita y Simón Bolívar. Telos: Critical Theory of the Contemporary 11 (3):332-346.
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  32.  7
    Moisés del Pino Peña (2008). From Be-Usurped to Be-Re-Owned. Proceedings of the Xxii World Congress of Philosophy 26:37-42.
    The fictional beings are another story ourselves, and tell us another way to recover what we, wanting to be what we want; Stories in which they live, not knowing that his life is a story, a story that does not live as if it were, as if they lived their lives. The fictions of the world show us, not necessarily, as others do not, who am not! But who still am not, because I have not discovered completely all myself, and (...)
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  33.  17
    Marta Alesso (2012). El sumo sacerdocio en Filón y la lectura de Clemente Alejandrino. Circe de Clásicos y Modernos 16 (2):27-42.
    El artículo rastrea brevemente las propiedades del sumo sacerdote en el AT y resume el modo en que esta figura se presenta en la obra de Filón. El sumo sacerdote se presenta en los textos filónicos con tres características: 1.- como mediador (Fug. 108-115); 2.- exento de pecado por completo (Fug. 117-118; Spec. 1. 80-81); 3.- investido por los cuatro elementos (Mos. 2. 117-130; Spec. 1. 84-96). La teología de Clemente Alejandrino va a proyectar a Jesucristo, poco más de un (...)
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  34.  6
    Moisés del Pino Peña (2008). Towards a Phenomenology of Harassment (Mobbing) at the Company. Proceedings of the Xxii World Congress of Philosophy 7:35-41.
    In industrial societies workplace is the only battlefield where people can kill another without running the risk of facing the courts (Leynman, 1996). This picture of dehumanization work reveals that organizations stand as the scene of the permissibility and the justification of harassment at the workplace (mobbing), whichincreased gradually and adverse effects are alarming at the moment, without considering the quality of working life because so far few companies have woken to the fact that it can no longer continue explaining (...)
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  35.  3
    Moises Enghelberg (2014). Towards a Medical Aesthetic and its Performative Nature. Journal of Medical Humanities 35 (4):439-441.
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  36. Moisés Pérez Marcos (2012). Ciencia y religión en el siglo XXI: ¿diálogo o confrontación? Estudios Filosóficos 61 (176):139-144.
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  37.  13
    M. Lorenz Moises J. Festin (2008). Making Sense of Common Good in Contemporary Society. Proceedings of the Xxii World Congress of Philosophy 50:171-176.
    The main purpose of the paper is to investigate the relevance and significance of the concept of common good in contemporary society. First, I make a brief historical remark about the philosophical concept of common good. I will argue that the concept is rooted in the ancient Greek philosophical understanding of society, namely as polis, whereby human being is thought to have an end that is not merely individual but also collective. I then discuss how societies have significantly changed over (...)
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  38. Moisés Barroso Ramos (2000). Virtualidad y esperanza: Líneas de fuga del bergsonismo de Gilles Deleuze. Laguna 7:221-240.
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  39.  18
    Jennifer Hart Weed (2008). Maimonides and Aquinas: A Medieval Misunderstanding? Revista Portuguesa de Filosofia 64 (1):379 - 396.
    Thomas Aquinas' treatment of Moses Maimonides' via negativa has been frequently called into question. In particular, some contemporary Maimonideans have argued that Aquinas grossly misunderstands Maimonides. Other scholars argue that Maimonides' defense of his own position provides insuperable challenges to alternative ways of naming God, despite the problems Aquinas raised with the via negativa. In this article, the author attends to Aquinas' two objections to Maimonides in Summa theologiae I.13.2 in order to see if these objections are valid and further, (...)
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  40.  9
    Juan Espindola & Moises Vaca (2014). The Problem of Historical Rectification for Rawlsian Theory. Res Publica 20 (3):227-243.
    In this paper we claim that Rawls’s theory is compatible with the absence of rectification of extremely important historical injustices within a given society. We hold that adding a new principle to justice-as-fairness may amend this problem. There are four possible objections to our claim: First, that historical rectification is not required by justice. Second, that, even when historical rectification is a matter of justice, it is not a matter of distributive justice, so that Rawls’s theory is justified in leaving (...)
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  41.  7
    M. Lorenz Moises J. Festin (2008). Rediscovering the Sense of Pleasure in Morality. Proceedings of the Xxii World Congress of Philosophy 10:101-108.
    Pleasure has always been an important issue in morality. And although ethical systems tend to focus the discussion on human action, this agreeable sentiment has remained a recurrent question in moral philosophy. In this paper, I go back to Aristotle’s treatment of pleasure in his writings, particularly in the Nicomachean Ethics. I will argue that the distinction he draws between bodily pleasures and those of the mind represents an important point not only in understanding eudaimonia but also in situating the (...)
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  42.  7
    M. Lorenz Moises J. Festin (2008). Rediscovering the Sense of Pleasure in Morality. Proceedings of the Xxii World Congress of Philosophy 10:101-108.
    Pleasure has always been an important issue in morality. And although ethical systems tend to focus the discussion on human action, this agreeable sentiment has remained a recurrent question in moral philosophy. In this paper, I go back to Aristotle’s treatment of pleasure in his writings, particularly in the Nicomachean Ethics. I will argue that the distinction he draws between bodily pleasures and those of the mind represents an important point not only in understanding eudaimonia but also in situating the (...)
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  43. Moisés Pérez Marcos (2008). La Filosofía Experimental Mecánica y la Tecnificación Del Saber. Estudios Filosóficos 57 (166):445-470.
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  44.  4
    Moisès Esteban Guitart (forthcoming). ¿ Por qué nos importa tanto el tema de la identidad? Aposta: Revista de Ciencias Sociales, 2008, Núm. 39, P. 1-15.
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  45.  6
    Moisès Esteban Guitart, Ignasi Vila & José Bastiani Gómez (forthcoming). El Carácter Fronterizo de Las Identidades Contemporáneas: El Caso de Chiapas. Aposta: Revista de Ciencias Sociales, 2010, Núm. 44.
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  46.  6
    Moisés del Pino Peña (2008). Towards a Phenomenology of Harassment (Mobbing) at the Company. Proceedings of the Xxii World Congress of Philosophy 7:35-41.
    In industrial societies workplace is the only battlefield where people can kill another without running the risk of facing the courts (Leynman, 1996). This picture of dehumanization work reveals that organizations stand as the scene of the permissibility and the justification of harassment at the workplace (mobbing), whichincreased gradually and adverse effects are alarming at the moment, without considering the quality of working life because so far few companies have woken to the fact that it can no longer continue explaining (...)
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  47.  5
    Joel Birman (2008). Arquivo e Mal de Arquivo: uma leitura de Derrida sobre Freud. Natureza Humana 10 (1):105-128.
    A finalidade deste ensaio é a de definir as concepções de arquivo e de mal de arquivo no discurso teórico de Derrida, no qual realiza uma interpretação da versão clássica do arquivo presente no discurso da história. Para isso, Derrida empreende a leitura crítica de 'Moisés e o monoteísmo' de Freud e do 'Moisés de Freud: Judaísmo terminável e interminável' de Yerushalmi.The aim of this paper is to define the conceptions of archive and archive's evil by Derrida, in (...)
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  48.  5
    Moisés del Pino Peña (2008). From Be-Usurped to Be-Re-Owned. Proceedings of the Xxii World Congress of Philosophy 26:37-42.
    The fictional beings are another story ourselves, and tell us another way to recover what we, wanting to be what we want; Stories in which they live, not knowing that his life is a story, a story that does not live as if it were, as if they lived their lives. The fictions of the world show us, not necessarily, as others do not, who am not! But who still am not, because I have not discovered completely all myself, and (...)
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  49. Moises Martínez Peque (1998). El Espíritu Santo en la vida de la alianza matrimonia. Verdad y Vida 56 (221):9-28.
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  50.  2
    Moisés Barroso Ramos (2004). La heterotopía de las relaciones. Laguna 15:125-162.
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