Search results for 'Nicholas O. Pagan' (try it on Scholar)

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  1.  37
    Nicholas O. Pagan (2008). Configuring the Moral Self: Aristotle and Dewey. [REVIEW] Foundations of Science 13 (3-4):239-250.
    Focusing on the concept of “the moral self” this essay explores relationships between Aristotle’s Nicomachean Ethics and John Dewey’s moral pragmatism and tries to evaluate the extent to which in his work on ethics Aristotle may be considered a pragmatist. Aristotle foreshadows pragmatism, for example, in preferring virtue-based to rule-based ethics, in contending that the moral status of a person’s actions and the nature of the person’s selfhood are interdependent, and in stressing the key role of habits in character formation. (...)
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  2.  3
    David Nicholas (2010). Jane Laughton, Life in a Late Medieval City: Chester, 1275–1520. Oxford: Oxbow Books, 2008. Paper. Pp. Xii, 260; Black-and-White Frontispiece Map, Many Black-and-White and Color Figures, and Tables. $40. Distributed by the David Brown Book Company, P.O. Box 511, 28 Main St., Oakville, CT 06779. [REVIEW] Speculum 85 (1):161.
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  3. Jasper Nicholas & Hopkins (2001). Complete Philosophical and Theological Treatises of Nicholas of Cusa.
    http://www.cla.umn.edu/jhopkins/ Taken together, twenty-four of these works constitute Nicholas of Cusa’s complete philosophical and theological treatises. They must be supplemented by studying his richly conceptual sermons, along with his ecclesiological and exegetical writings such as De Concordantia Catholica and Coniectura de Ultimis Diebus. His mathematical writings are also of interest, even though they are not of lasting importance, as Gottfried Leibniz rightly recognized.
     
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  4.  5
    Gilles O. Einstein, Mark A. McDaniel, Carrie L. Williford, Jason L. Pagan & R. Dismukes (2003). Forgetting of Intentions in Demanding Situations is Rapid. Journal of Experimental Psychology: Applied 9 (3):147.
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  5.  2
    Alfred K. Neumann, Samuel Ofosu-Amaah, Daniel A. Ampofo, David D. Nicholas & Rexford O. Asante (1976). Integration of Family Planning and Maternal and Child Health in Rural West Africa. Journal of Biosocial Science 8 (2):161.
  6. Kang-nam O. (2011). Chonggyo, Simch'ŭng Ŭl Poda: O Kang-Nam Kyosu Ka Mannan Yŏngsŏng Ŭi Kŏindŭl. Hyŏnamsa.
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  7.  6
    A. Souter (1931). Sister Marie Antoinette Martin, The Use of Indirect Discourse in the Works of St. Ambrose. Pp. Xviii + 165.Sister Mary Bridget O'Brien, Titles of Address in Christian Latin Epistolography to 543 A.D. Pp. Xvi + 173.Sister Mary Daniel Madden, The Pagan Divinities and Their Worship as Depicted in the Works of St. Augustine Exclusive of the City of God. Pp. X + 135.Sister Margaret Gertrude Murphy, St. Basil and Monasticism. Pp. Xx + 112.George William Patrick Hoey, The Use of the Optative Mood in the Works of St. Gregory of Nyssa. Pp. Xviii + 127. [REVIEW] The Classical Review 45 (01):43-.
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  8.  1
    Patrick Madigan (2015). The Father's Will: Christ's Crucifixion and the Goodness of God. By Nicholas E. Lombardo, O. P. Pp. Ix, 270, Oxford University Press, 2013, £65.00. [REVIEW] Heythrop Journal 56 (1):143-144.
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  9.  9
    Patrick Madigan (2012). The Logic of Desire: Aquinas on Emotion. By Nicholas E. Lombardo, O.P. Pp. Xiii, 319, Washington, The Catholic University of America Press, 2011, $34.95. [REVIEW] Heythrop Journal 53 (4):713-713.
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  10.  1
    Joseph W. Koterski (2013). Thomas Aquinas on the Passions: A Study of Summa Theologiae Ia2ae 22–48. By Robert Miner; and The Logic of Desire: Aquinas on Emotion. By Nicholas E. Lombardo, O.P. [REVIEW] International Philosophical Quarterly 53 (4):466-468.
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  11. Armand Maurer (1970). John F. Wippel & Allan B. Wolter, O. F. M., "Medieval Philosophy, From St. Augustine to Nicholas of Cusa". [REVIEW] The Thomist 34 (1):167.
     
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  12.  46
    Paul Weithman (2009). Nicholas Wolterstorff's Justice: Rights and Wrongs: An Introduction. Journal of Religious Ethics 37 (2):179-192.
    This introduction sets the stage for four papers on Nicholas Wolterstorff's Justice: Rights and Wrongs , written by Harold Attridge, Oliver O'Donovan, Richard Bernstein, and myself. In his book, Wolterstorff defends an account of human rights. The first section of this introduction distinguishes Wolterstorff's account of rights from the alternative account of rights against which he contends. The alternative account draws much of its power from a historical narrative according to which theory and politics supplanted earlier ways of (...)
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  13.  6
    Mário J. Edmundo, Gareth O. Jones & Nicholas J. Peatfield (2006). Sheaf Cohomology in o-Minimal Structures. Journal of Mathematical Logic 6 (2):163-179.
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  14.  10
    Mário J. Edmundo, Gareth O. Jones & Nicholas J. Peatfield (2011). Invariance Results for Definable Extensions of Groups. Archive for Mathematical Logic 50 (1-2):19-31.
    We show that in an o-minimal expansion of an ordered group finite definable extensions of a definable group which is defined in a reduct are already defined in the reduct. A similar result is proved for finite topological extensions of definable groups defined in o-minimal expansions of the ordered set of real numbers.
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  15.  65
    J. L. O'Donovan (1992). Book Review : The Catholic Concordance, by Nicholas of Cusa, Edited and Translated by Paul E. Sigmund. Cambridge University Press, 1991. Xlvii + 326 Pp. 45. [REVIEW] Studies in Christian Ethics 5 (2):92-98.
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  16.  1
    Nicholas Kahm (2015). Ethics as a Work of Charity: Thomas Aquinas and Pagan Virtue. Augustinian Studies 46 (2):261-265.
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  17.  67
    Nicholas Agar (2001). Book Review. Beyond Evolution: Human Nature and the Limits of Evolutionary Explanation Anthony O'Hear. [REVIEW] Mind 110 (438):534-537.
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  18.  6
    J. Reginald O'Donnell (1942). The Philosophy of Nicholas of Autrecourt and His Appraisal of Aristotle. Mediaeval Studies 4 (1):97-125.
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  19.  8
    J. Reginald O'Donnell (1939). Nicholas of Autrecourt. Mediaeval Studies 1 (1):179-280.
  20.  14
    S. O'Neill (1995). Nicholas Rescher, Pluralism: Against the Demand for Consensus, Oxford, Clarendon Press, 1993, Pp. Viii + 208. Utilitas 7 (2):340.
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  21.  1
    Nicholas Davey (2007). Nietzsche i Hume o jaźni i tożsamości. Nowa Krytyka 20.
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  22.  1
    Margaret Wilson, Karl Schuhmann, Nicholas Fox, John Stephens & Ralph Walker (1997). ((Review of Celia Wolf-Devine, Descartes on Seeing: Epistemology and Visual Perception , ISBN 0-8093-1838-5); Thomas Hobbes, Leviathan, with Selected Variants Front the Latin Edition of 1668, Ed. With Introduction and Notes, by Edwin Curley , ISBN 0-87220-178-3 , 0-87220-177-5 ; Allison Coudert, Leibniz and the Kabbalah , ISBN 0-7923-3114-1; Richard Price, The Correspondence, Ed. D. O. Thomas and W. Bernard Peach, Vol. III. February 1786-February 1791, Ed. W. Bernard Peach. , ISBN 0-8223-1327-8; Henry Allison, Idealism and Freedom: Essays on Kant's Theoretical and Practical Philosophy , ISBN 0-521-48295-X , 0-521-48337-9 ; Terry Pinkard, Hegel's Phenomenology: The Sociality of Reason , ISBN 0-521-45300-3); Mary Anne Perkins, Coleridge's Philosophy, The Logos as Unifying Principle , ISBN 0-19-824075-9; Elzbieta Ettinger, Hannah Arendt - Martin Heidegger , ISBN 0-300-06407-1; Dana R. Villa, Arendt and Heidegger - The Fate of the Political ISBN 0-691-04400-7. [REVIEW] British Journal for the History of Philosophy 5 (2):415-445.
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  23.  11
    N. Biggar (2010). Nicholas Wolterstorff, Justice: Rights and Wrongs. Studies in Christian Ethics 23 (2):130-137.
    This response to Justice, Rights and Wrongs argues that Wolterstorff’s defence of rights attaching to human subjects withstands Oliver O’Donovan’s critique; that the concept of multiple rights is compatible with the affirmation of a larger moral order; that there is a problem with rights thought to be determined in advance of moral deliberation; that love should not only recognize rights (with Wolterstorff) but should react to their violation with retribution (against Wolterstorff); that a biblical and theological case can be made (...)
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  24.  3
    Nicholas Horsfall (1987). Viktor Pöschl (Ed.): 2000 Jahre Vergil. Ein Symposion. (Wolfenbütteler Forschungen, 24.) Pp. Viii + 222; Unlisted and Unnumbered Plates. Wiesbaden: O. Harrassowitz, 1983. Paper, DM 56. [REVIEW] The Classical Review 37 (01):101-.
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  25.  3
    Greg O'Hair (2013). A Review of “Smith, Nicholas JJ, Logic: The Laws of Truth: Princeton: Princeton University Press, 2012, Pp. Xv+ 528, US $49.50 (Hardback). [REVIEW] Australasian Journal of Philosophy:1-1.
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  26.  7
    Nicholas Rescher (1997). H 2 O: Hempel-Helmer-Oppenheim, an Episode in the History of Scientific Philosophy in the 20th Century. Philosophy of Science 64 (2):334 - 360.
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  27.  2
    Stanisław Janeczek (2008). Jeszcze raz o „początkach nowożytnego arystotelizmu chrześcijańskiego\\\". Roczniki Filozoficzne 56 (1):101-121.
    The origin of modern christian Aristotelianism founded first, in the positive and negative sense, the Renaissance philological-historical humanism. In the first case it provided hermeneutic methods which ensured a study of authentic Aristotelianism covered by the medieval scholastic syntheses. The application of Renaissance hermeneutics brought forth the revival of Aristotelian studies. They made efforts to read out the authentic heritage of Aristotle, therefore they referred to more literal interpreters, such as Alexander of Aphrodisia or Averroës. This practice aroused anxiety about (...)
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  28.  1
    Mariano Brasa Díez (1996). Nicolás de Cusa o la recuperación del Universo. Anales Del Seminario de Historia de la Filosofía 1 (1):129-136.
    At the beginning of De Visione Dei, Nicholas of Cusa puts us before an icon of the divine glance and invites us to an experimentation – initially surrounded by the metaphorical reflection – of the mystic contemplation. Working with the metaphor of the glance, the Cusano leaves us before the Creator’s look and the creature’s look. In the De Visione Dei, the divine look is creator and lover. The God’s look sees, creates and loves. This way, the present work (...)
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  29.  1
    Nicholas Horsfall (1990). The Brink Festschrift J. Diggle, J. B. Hall, H. D. Jocelyn (Edd.): Studies in Latin Literature and its Tradition in Honour of C. O. Brink. (Cambridge Philological Society, Suppl. Vol. 15.) Pp. Iv + 148; 8 Plates. Cambridge: Cambridge Philological Society, 1989. £15 (Members, £12.50). [REVIEW] The Classical Review 40 (02):447-448.
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  30.  1
    Nicholas A. Sparks (2013). Bruce R. O'Brien, Reversing Babel: Translation Among the English During an Age of Conquests, C.800 to C.1200. Pp. Xix, 289. Newark: University of Delaware Press, 2011. Pp. Xix, 289; B&W Figs. And 12 Maps. $75. ISBN: 9781611490527. [REVIEW] Speculum 88 (2):561-562.
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  31.  1
    Nicholas Horsfall (1987). C. O. Brink: English Classical Scholarship. Historical Reflections on Bentley, Porson and Housman. Pp. X + 244. James Clarke and Co., Cambridge, 1985. £14.95. [REVIEW] The Classical Review 37 (01):122-123.
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  32.  1
    Nicholas Horsfall (1988). Virgil's Voices R. O. A. M. Lyne: Further Voices in Vergil's Aeneid. Pp. X + 254. Oxford: Clarendon Press, 1987. £28. The Classical Review 38 (02):243-245.
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  33. Marjorie O'Rourke Boyle (1981). Christening Pagan Mysteries: Erasmus in Pursuit of Wisdom. University of Toronto Press.
     
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  34. Walter H. O' Briant (1968). Nicholas Rescher, "The Philosophy of Leibniz". [REVIEW] Journal of the History of Philosophy 6 (2):181.
     
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  35. Nicholas Everett (1987). O'HEAR, ANTHONY: "What Philosophy Is". [REVIEW] British Journal for the Philosophy of Science 38:277.
     
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  36. Nicholas (2006). O Grze Kulą: Dialog W Dwóch Księgach. Wydawn. Ifis Pan.
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  37. Greg O’Hair (2013). Logic: The Laws of Truth by Nicholas J. J. Smith. [REVIEW] Australasian Journal of Philosophy 91 (3):629.
     
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  38. Dominic O'meara (1981). Nicholas P. White: "A Companion to Plato's Republic". [REVIEW] The Thomist 45 (2):337.
     
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  39. Nicholas Rescher (1951). Review: John E. Pfeiffer, Robert S. Hahn, O. F. Krause, Charles Bomgren, Alexander B. Morris, J. C. Brown, Charles E. Bures, Mark I. Halpern, John E. Pfeiffer, Symbolic Logic. [REVIEW] Journal of Symbolic Logic 16 (4):276-276.
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  40.  1
    Nicholas Agar (2001). Life's Intrinsic Value: Science, Ethics, and Nature. Columbia University Press.
    Are bacteriophage T4 and the long-nosed elephant fish valuable in their own right? Nicholas Agar defends an affirmative answer to this question by arguing that anything living is intrinsically valuable. This claim challenges received ethical wisdom according to which only human beings are valuable in themselves. The resulting biocentric or life-centered morality forms the platform for an ethic of the environment. -/- Agar builds a bridge between the biological sciences and what he calls "folk" morality to arrive at a (...)
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  41.  14
    Randall C. O.’Reilly, Rajan Bhattacharyya, Michael D. Howard & Nicholas Ketz (2014). Complementary Learning Systems. Cognitive Science 38 (6):1229-1248.
    This paper reviews the fate of the central ideas behind the complementary learning systems (CLS) framework as originally articulated in McClelland, McNaughton, and O’Reilly (1995). This framework explains why the brain requires two differentially specialized learning and memory systems, and it nicely specifies their central properties (i.e., the hippocampus as a sparse, pattern-separated system for rapidly learning episodic memories, and the neocortex as a distributed, overlapping system for gradually integrating across episodes to extract latent semantic structure). We review the application (...)
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  42.  16
    Nicholas Griffin (2013). What Did Russell Learn From Leibniz? Journal for the History of Analytical Philosophy 2 (1).
    Russell’s rejection in 1898 of the doctrine of internal relations — the view that all relations are grounded in the intrinsic properties of the terms related — was a decisive part of his break with Hegelianism and opened the way for his turn to analytic philosophy. Before rejecting it, Russell had given the doctrine little thought, though it played an essential role in the most intractable of the problems facing his attempt to construct a Hegelian dialectic of the sciences. I (...)
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  43.  2
    Maria Torok & Nicholas Rand (1986). Unpublished by Freud to Fliess: Restoring an Oscillation. Critical Inquiry 12 (2):391-398.
    The aim of the following lines is to reinstate some unpublished fragments into two letters written by Freud to Fliess on 12 and 22 December 1897, respectively. These dates refer to a period in Freud’s elaborations traditionally considered subsequent to his renunciation of the seduction theory. As is well known, the interpretation of an earlier letter to Fliess, written by Freud on 21 September 1897, makes his revocation into the first stage of what has since become Freudian psychoanalysis. This “turning (...)
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  44. Francis Halsall, Julia Jansen & Tony O'Connor (eds.) (2008). Rediscovering Aesthetics: Transdisciplinary Voices From Art History, Philosophy, and Art Practice. Stanford University Press.
    _Rediscovering Aesthetics_ brings together prominent international voices from art history, philosophy, and artistic practice to discuss the current role of aesthetics within and across their disciplines. Following a period in which theories and histories of art, art criticism, and artistic practice seemed to focus exclusively on political, social, or empirical interpretations of art, aesthetics is being rediscovered both as a vital arena for discussion and a valid interpretive approach outside its traditional philosophical domain. This volume is distinctive, because it provides (...)
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  45.  1
    Nicholas O. Rule, Michael L. Slepian & Nalini Ambady (2012). A Memory Advantage for Untrustworthy Faces. Cognition 125 (2):207-218.
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  46. Marcus Tullius Cicero, Nicholas Grimald, Gerald O'gorman & Renaissance English Text Society (1990). Marcus Tullius Ciceroes Thre Bokes of Duties, to Marcus His Sonne, Turned Oute of Latine Into English, by Nicolas Grimalde. Monograph Collection (Matt - Pseudo).
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  47.  35
    Stanislav Panin (2015). Discussions on Pagan Theology in the Academia and in the Pagan Community. Mediterranean Journal of Social Sciences 6 (3 S1):602-606.
    A concept of Pagan Theology has been producing a number of discussions throughout the last decade and particularly in the last few years both inside and outside Pagan community. In this paper, the author analyzes three aspects of the phenomenon of Pagan Theology and discussions emerged around it. The first aspect is the genesis of the idea of Pagan Theology. It includes an examination of academic and religious roots of this research programme. The second aspect is (...)
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  48. Oleg Belegradek, Ya'Acov Peterzil & Frank Wagner (2000). Quasi-o-Minimal Structures. Journal of Symbolic Logic 65 (3):1115-1132.
    A structure (M, $ ,...) is called quasi-o-minimal if in any structure elementarily equivalent to it the definable subsets are exactly the Boolean combinations of 0-definable subsets and intervals. We give a series of natural examples of quasi-o-minimal structures which are not o-minimal; one of them is the ordered group of integers. We develop a technique to investigate quasi-o-minimality and use it to study quasi-o-minimal ordered groups (possibly with extra structure). Main results: any quasi-o-minimal ordered group is abelian; any quasi-o-minimal (...)
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  49. Steven M. Cahn & Peter J. Markie (eds.) (2009). Ethics: History, Theory, and, Contemporary Issues. Oxford University Press.
    The most comprehensive collection of its kind, Ethics: History, Theory, and Contemporary Issues, Third Edition, is organized into three parts, providing instructors with flexibility in designing and teaching a variety of courses in moral philosophy. The first part, Historical Sources, moves from classical thought (Plato, Aristotle, Epicurus, and Epictetus) through medieval views (Augustine and Aquinas) to modern theories (Hobbes, Butler, Hume, Kant, Bentham, and Mill), culminating with leading nineteenth- and twentieth-century thinkers (Nietzsche, James, Dewey, Camus, and Sartre). The second part, (...)
     
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  50.  5
    Sheryl Overmyer (2013). Saint Thomas Aquinas's Pagan Virtues? Journal of Religious Ethics 41 (4):669-687.
    Today's conversations in virtue ethics are enflamed with questions of “pagan virtues,” which often designate non-Christian virtue from a Christian perspective. “Pagan virtues,” “pagan vices,” and their historied interpretations are the subject of Jennifer Herdt's book Putting On Virtue: The Legacy of the Splendid Vices (2008). I argue that the questions and language animating Herdt's book are problematic. I offer an alternative strategy to Herdt's for reading Thomas Aquinas's Summa Theologiae. My results are twofold: (1) a (...)
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