Search results for 'Nicole Marie Bishop' (try it on Scholar)

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  1.  6
    Abou-Malham Sabina, Hatem Marie & Leduc Nicole (2013). Understanding the Implementation of a Complex Intervention Aiming to Change a Health Professional Role: A Conceptual Framework for Implementation Evaluation. Open Journal of Philosophy 3 (4):491.
    This paper proposes a conceptual framework for understanding the implementation process of a complex intervention concerned with professional role change. The proposed framework holds that the intervention must address three interacting systems (socio-cultural, educational and disciplinary) through which a health professional role is evolved. Each system is operationalized by four dimensions (values, methods, actors and targets). As for the implementation, the framework posits that it can be analyzed, by depicting the barriers and facilitators located within the dimensions of the three (...)
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  2.  1
    Nicole Marie Bishop (1994). Friendship and Cooperation: An Examination in Social Values in Education. Educational Philosophy and Theory 26 (1):71–86.
  3.  8
    Timothy Pettipiece, Tuomas Rasimus, Charles Mercure, Dominique Côté, Michael Kaler, Marie-Pierre Bussières, Delphine Bayona, Jean-Thomas Nicole, Paul-Hubert Poirier & Louis Painchaud (2001). Littérature et histoire du christianisme ancien. Laval Théologique et Philosophique 57 (2):337-365.
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  4.  12
    Nicole Bishop (1996). Trust is Not Enough: Classroom Self-Disclosure and the Loss of Private Lives. Journal of Philosophy of Education 30 (3):429–439.
  5.  2
    Marie-Pierre Bussières, Serge Cazelais, Dominique Côté, Eric Crégheur, Lucian Dînca, Pascale Dubé, Michael Kaler, Jean Labrecque, Annie Landry, Jean-Thomas Nicole, Louis Painchaud, Paul-Hubert Poirier, Mathieu Sabourin & Annick Thibault (2002). Littérature et histoire du christianisme ancien. Laval Théologique et Philosophique 58 (2):357-394.
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  6. Antoine Arnauld, Charles Marie Gabriel Bréchillet Jourdain & Pierre Nicole (1846). Logique de Port Royal Objections Contre les Méditations de Descartes Traité des Vraies Et des Fausses Idées. L. Hachette.
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  7. Pierre Nicole & Jean S. Yolton (2000). John Locke as Translator Three of the Essais of Pierre Nicole in French and English. Monograph Collection (Matt - Pseudo).
     
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  8. Nicole Trèves & Michael Bishop (1987). Simone de Beauvoir Et les Féminismes Contemporaines Essais, Témoignages, Inédits. Dalhousie French Studies.
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  9.  2
    Jules Nicole (1906). Melanges Nicole. Journal of Hellenic Studies 26:181.
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  10.  8
    P. G. McC Brown (1993). The Social History of the Roman Theatre Jürgen Blänsdorf (Ed.) (with Jean-Marie André and Nicole Fick): Theater Und Gesellschaft Im Imperium Romanum. Théâtre Et Société Dans l'Empire Romain. (Mainzer Forschungen Zu Drama Und Theater, 4.) Pp. 276; 6 Black and White Photographs, 1 Map. Tübingen: Francke, 1990. Paper, DM 64. [REVIEW] The Classical Review 43 (01):73-75.
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  11.  1
    Josiane Bru (2001). Nannette Lévesque conteuse et chanteuse du pays des sources de la Loire. Édition établie par Marie-Louise TENÈZE et Georges DELARUE. Paris, Gallimard, 2000. 734 p. [REVIEW] Clio 2:22-22.
    Ce bel et gros volume, qui ouvre aux éditions Gallimard la collection « Le langage des contes », dirigée par Nicole Belmont, est un ouvrage à plusieurs voix. Au premier plan, la double voix de Nannette Lévesque qui conte et chante selon la tradition. Autour d'elle et la portant jusqu'à nous, celle de l'ethnographe, Victor Smith, qui l'a particulièrement écoutée parmi d'autres femmes entendues dans la région de Saint-Étienne entre 1867 et 1876. Les voix enfin de nos contemporains : (...)
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  12. Antoine Arnauld & Charles Marie G. Jourdain (1861). Logique de Port-Royal [by A. Arnauld and P. Nicole]. Suivie des Trois Fragments de Pascal, Avec Une Intr. Et des Notes Par C. Jourdain. [REVIEW]
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  13. Ann Marie Bush (2004). Chapter Seven–Time and Uncertainty in Elizabeth Bishop's Poems. In Paul Harris & Michael Crawford (eds.), Time and Uncertainty. Brill 85.
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  14. Nicole Mathieu (2013). Jean-Marie Legay, l’audace de l’indiscipline et de l’engagement. Natures Sciences Sociétés 21 (1):91-93.
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  15.  29
    James Beach (2013). John Bishop's Leaps of Faith: Doxastic Ventures and the Logical Equivalence of Religious Faith and Agnosticism. Religious Studies 50 (1):1-17.
    In recent essays John Bishop proposes a model of religious faith. This author notices that a so-called doxastic venture model of theistic faith is self-defeating for the following reason: a venture suggests a process with an outcome; by definition a venture into Christian faith denies itself an outcome in virtue of the transcendent character of its claims – for what is claimed cannot be settled. Taking instruction from logical positivism, I stress the nonsensical character of religious claims while attacking (...)
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  16.  7
    Paul Elbourne (2010). On Bishop Sentences. Natural Language Semantics 18 (1):65-78.
    This article offers a critical examination of Kroll’s (Natural Language Semantics 16: 359–372, 2008) arguments against Elbourne’s (Situations and individuals, 2005) treatment of bishop sentences.
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  17.  16
    Karen E. Tatum (2010). Drawing the Eczema Aesthetic: The Psychological Effects of Chronic Skin Disease as Depicted in the Works of John Updike, Elizabeth Bishop, and Zelda Fitzgerald. [REVIEW] Journal of Medical Humanities 31 (2):127-153.
    How might the psycho-social effects of chronic skin disease, its treatments (and discontents) be figuratively expressed in writing and painting? Does the art reveal common denominators in experience and representation? If so, how do we understand the cryptic language of these expressions? By examining the works of artists with chronic skin diseases—John Updike, Elizabeth Bishop, and Zelda Fitzgerald—some common features can be noted. Chronically broken skin can fracture the ego or self-perception, resulting in a disturbed body image, which leads (...)
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  18.  4
    Tovi Bibring (2010). Scènes érotiques, écriture courtoise. La symbolique naturelle dansles Lais de Marie de France. Clio 1 (31):185-196.
    Les Lais de Marie de France présentent un jeu subtil entre l’impossibilité de décrire l’acte charnel et l’utilisation d’un langage travaillé qui y fait allusion suivant les codes de la courtoisie. S’allonger l’un près de l’autre dans un lit, rire, jouer et parler, le pinceau de Marie de France n’ira pas plus loin. Mais l’intensité du désir sexuel sera dénotée par d’autres éléments symboliques appartenant au monde naturel. Les amants, captifs d’amours interdites et abandonnés à leurs plaisirs sensuels, (...)
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  19.  5
    Yves Krumenacker (2009). Marie Durand, une héroïne protestante? Clio 2 (30):79-98.
    Marie Durand n’est pas très connue en dehors du monde protestant. Elle a passé 38 ans emprisonnée dans la Tour de Constance à Aigues-Mortes parce que son frère était un pasteur clandestin du xviiie siècle. Elle est surtout connue depuis le livre de Benoît en 1884. Mais c’est au début du xxe siècle qu’elle devient une personnification de la résistance pacifique au nom des droits de la conscience et de la tolérance et qu'elle accède à un statut d'héroïne. Cela (...)
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  20.  3
    Isabelle Krier (2009). Souvenirs sceptiques de Marie de Gournay dans l’« Égalité des hommes et des femmes ». Clio 1 (29):243-257.
    Cet article étudie l’influence du scepticisme de Montaigne dans l’« Égalité des hommes et des femmes » de Marie de Gournay. Plusieurs points communs entre ces deux auteurs sont analysés : le dépassement du dualisme des sexes dans le cadre d’une critique de l’idée de nature comme hiérarchie ; la condamnation de la présomption de la raison ; un relativisme des sexes, qui contribue à souligner l’iniquité de la domination masculine en Occident.
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  21.  3
    Dominique Weber (2007). Le « commerce d'amour-propre » selon Pierre Nicole. Astérion 5.
    La notion de « commerce d’amour-propre » telle qu’elle a été élaborée par Pierre Nicole constitue-t-elle une sorte de préfiguration de l’utilitarisme moderne ? Il est commun de le penser. Mais c’est peut-être là faire trop peu de cas du soubassement théologique augustinien de la doctrine de Nicole. Pour analyser le problème, il convient de confronter la pensée de Nicole à celles de Pascal, de Hobbes et de saint Augustin lui-même.
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  22.  4
    Michel Pinault (2006). Marie Curie, une intellectuelle engagée ? Clio 2:211-229.
    Marie Curie, une intellectuelle engagée ? Comment Marie Curie qui est connue pour avoir été une personnalité publique marquante de son temps avant de passer au rang de mythe, considéra-t-elle les questions de la responsabilité sociale des intellectuels ? D’un côté, elle renonce - après examen - à toutes les formes d’engagement collectif et partisan y compris pour des causes qui lui sont chères - le progrès social, la paix, les droits des femmes, l’abolition de la peine de (...)
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  23.  2
    Roxana Behruzi, Marie Hatem, Lise Goulet, William Fraser, Nicole Leduc & Chizuru Misago (2010). Humanized Birth in High Risk Pregnancy: Barriers and Facilitating Factors. [REVIEW] Medicine, Health Care and Philosophy 13 (1):49-58.
    The medical model of childbearing assumes that a pregnancy always has the potential to turn into a risky procedure. In order to advocate humanized birth in high risk pregnancy, an important step involves the enlightenment of the professional’s preconceptions on humanized birth in such a situation. The goal of this paper is to identify the professionals’ perception of the potential obstacles and facilitating factors for the implementation of humanized care in high risk pregnancies. Twenty-one midwives, obstetricians, and health administrator professionals (...)
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  24.  11
    Frank James William Harding (1973). Jean-Marie Guyau, 1854-1888, Aesthetician and Sociologist: A Study of His Aesthetic Theory and Critical Practice. Droz.
    In the case of Jean-Marie Guyau, declared humanist and sociologist, there is the debt of a French thinker to English thought, ...
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  25.  6
    Roland J. Teske (2008). Feminist Interpretations of Augustine: Re-Reading the Canon (Review). Journal of the History of Philosophy 46 (3):pp. 480-481.
    This present volume is the twenty-ninth in the Re-Reading the Canon series, the title of each of which volumes begins Feminist Interpretations of . . . . Surprisingly, the volume on Augustine has appeared relatively late in the series. The editor has collected eleven essays plus a poem on feminist interpretations of the bishop of Hippo, who has certainly exerted a powerful influence on the view of women in the Western Christian churches of all major denominations. Besides the essays, (...)
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  26. Amber L. Griffioen (2015). Ventures in Faith: A Critique of Bishop's Doxastic-Venture Model. Religious Studies 51 (4):513-529.
    While some philosophical models reduce religious faith to either mere belief or affect, more recent accounts have begun to look at the volitional component of faith. In this spirit, John Bishop has defended the notion of faith as a ‘doxastic venture’. In this paper, I consider Bishop’s view in detail and attempt to show that his account proves on the one hand too permissive and on the other too restrictive. Thus, although the doxastic-venture model offers certain advantages over (...)
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  27. Yvanka B. Raynova & Susanne Moser (eds.) (2004). Simone de Beauvoir: 50 Jahre Nach Dem Anderen Geschlecht. Peter Lang.
    Kaum ein Buch hat so viele und so kontroverse Reaktionen verursacht wie Simone de Beauvoirs "Das Andere Geschlecht". Der Sammelband gibt einen Einblick in die aktuelle internationale Beauvoir-Debatte und die Art und Weise wie das fünfzigjährige Jubiläum des "Anderen Geschlechts" gefeiert wurde. Die Autorinnen versuchen die verschiedenen Grundthemen von Beauvoirs Werk, wie Geschlecht und Körper (D. Lamoureux, M. Couillard, M. L. Femenías), Gleichheit und Differenz (S. Kruks, Y. Raynova, S. Bainbrigge), Ausschluss und Anerkennung (D. Bergoffen, S. Moser), Verantwortung und Engagement (...)
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  28.  34
    J. M. M. H. Thijssen (2009). The Debate Over the Nature of Motion: John Buridan, Nicole Oresme and Albert of Saxony. With an Edition of John Buridan's Quaestiones Super Libros Physicorum, Secundum Ultimam Lecturam, Book III, Q. 17. Early Science and Medicine 14 (1):186-210.
  29.  39
    Kenneth J. Perszyk (1999). Compatibilism and the Free Will Defence: A Reply to Bishop. Australasian Journal of Philosopy 77 (1):92-105.
    This paper 1) argues that libertarians are virtually as badly off as compatibilists in the face of the objection to the Free Will Defence that omnipotent God could have ensured that all free beings always but freely did right, and 2) explores the prospects for an "upgraded" Free Will Defense which takes freedom merely as a necessary condition for a further higher good which logically could not be achieved if God employed any of the available strategies--under both compatibilist and libertarian (...)
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  30.  13
    Laurent Clauzade (2012). La théorie cérébrale d'un naturaliste spiritualiste, Henri-Marie Ducrotay de Blainville. Revue d'Histoire des Sciences 2 (2):237-257.
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  31.  6
    Bernard Chédozeau (2012). La grandeur chez Pierre Nicole. Revue des Sciences Philosophiques Et Théologiques 4:777-812.
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  32.  1
    F. J. W. Harding (1974). Jean-Marie Guyau Aesthetician and Sociologist: A Study of His Aesthetic Theory and Critical Practice. Journal of Aesthetics and Art Criticism 33 (1):103-104.
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  33. Marie-Carmen Garcia (2008). Marie-Laure Deroff, Homme/Femme : la part de la sexualité. Une sociologie de l'hétérosexualité. Clio 1:264-265.
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  34.  8
    N. Deng (2016). Response to Jeffrey Bishop. Studies in Christian Ethics 29 (3):269-271.
    I respond to Jeffrey Bishop’s article ‘Arts of Dying and the Statecraft of Killing’, in this issue, and in particular to his remarks in support of the claim that assisted death should not be legalised.
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  35.  66
    Antje Kahl (2014). Jeffrey P. Bishop, The Anticipatory Corpse: Medicine, Power and the Care of the Dying. Human Studies 37 (4):589-596.
    “[T]here is something rotten at the heart of medicine” —this is one of the central statements of Jeffrey Paul Bishop in his book The Anticipatory Corpse. Medicine, Power and the Care of the Dying. The obvious, if somewhat morbid, thought that “rotten” would refer to the decaying body as the central subject of investigation is, however, misleading. Instead, Bishop aims to demonstrate that the modern trend of medicalizing dying and death is the wrong way.The book explores contemporary medicine’s (...)
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  36.  49
    Amber L. Griffioen (2014). (Ad-)Ventures in Faith: A Critique of Bishop's Doxastic Venture Model. Religious Studies (4):1-17.
    While some philosophical models reduce religious faith to either mere belief or affect, more recent accounts have begun to look at the volitional component of faith. In this spirit, John Bishop has defended the notion of faith as a ‘doxastic venture’. In this article, I consider Bishop's view in detail and attempt to show that his account proves on the one hand too permissive and on the other too restrictive. Thus, although the doxastic-venture model offers certain advantages over (...)
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  37.  3
    A. Verhey (2014). Can Calvin Save Medicine? A Response to Jeff Bishop. Christian Bioethics 20 (1):23-42.
    The article begins with a summary of Jeffrey Bishop’s The Anticipatory Corpse. Bishop traces the malady of contemporary medicine to its reliance on the corpse as the “epistemologically normative body” and its “metaphysics of efficient causation.” He displays care for the dying as symptomatic of medicine’s malady. He closes the book with the provocative question of whether “only theology can save medicine.” The article then turns to the theology of John Calvin as a possible resource for the re-imagining (...)
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  38.  64
    Phil Hutchinson & Rupert Read (2006). An Elucidatory Interpretation of Wittgenstein's Tractatus: A Critique of Daniel D. Hutto's and Marie McGinn's Reading of Tractatus 6.54. International Journal of Philosophical Studies 14 (1):1 – 29.
    Much has been written on the relative merits of different readings of Wittgenstein's Tractatus Logico-Philosophicus. The recent renewal of the debate has almost exclusively been concerned with variants of the ineffabilist (metaphysical) reading of TL-P - notable such readings have been advanced by Elizabeth Anscombe, P. M. S. Hacker and H. O. Mounce - and the recently advanced variants of therapeutic (resolute) readings - notable advocates of which are James Conant, Cora Diamond, Juliet Floyd and Michael Kremer. During this debate, (...)
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  39.  52
    Holly J. Grieco (2013). The Boy Bishop and the "Uncanonized Saint" St. Louis of Anjou and Peter of John Olivi as Models of Franciscan Spirituality in the Fourteenth Century. Franciscan Studies 70 (1):247-282.
    On August 19, 1297, a young man of royal heritage died in the household of the Count of Provence and King of Naples at Brignoles, a short distance from Marseille. The young man was Louis of Anjou, a Franciscan friar and Bishop of Toulouse, who had renounced his inheritance and claim to the Kingdom of Naples to pursue a religious vocation. Only twenty-three years old when he died, Louis nevertheless had long been inspired by Franciscan spirituality, and less than (...)
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  40.  15
    Peter Hanly (2013). Passionate Deceptions: Nicole and Racine on the Theatre. Evental Aesthetics 2 (1):21-41.
    This paper is an attempt to re-consider the aesthetics of tragedy in the work of the seventeenth-century dramatist Jean Racine. The purpose of the essay is twofold. On the one hand, the intention is to re-invigorate the reading of a dramatist whose work is too easily buried beneath labels such as “French Classicism.” On the other, an attempt is made to use this re-reading to cast new light on some of the central questions of representation, pleasure and tragedy that were (...)
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  41.  6
    Benoît Turquety (2015). Orality and Objectification: Danièle Huillet and Jean-Marie Straub, Filmmakers and Translators. Substance 44 (2):47-65.
    Danièle Huillet and Jean-Marie Straub are filmmakers of principle. Since the beginning of the 1960s, they have been constructing a highly coherent body of work, based on a certain number of very precise, concrete laws. Some of those rules have changed with time and history; others have remained untouched, rigorously observed from the first film until today. They are not an artificial set of constraints, designed to complicate a game that would otherwise be too simple; rather, they define the (...)
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  42.  5
    Sandrine Bergès (2016). A Republican Housewife: Marie‐Jeanne Phlipon Roland on Women's Political Role. Hypatia 31 (1):107-122.
    In this paper I look at the philosophical struggles of one eighteenth-century woman writer to reconcile a desire and obvious capacity to participate in the creation of republican ideals and their applications on the one hand, and on the other a deeply held belief that women's role in a republic is confined to the domestic realm. I argue that Marie-Jeanne Phlipon Roland's philosophical writings—three unpublished essays, published and unpublished letters, as well as parts of her memoirs—suggest that even though (...)
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  43.  14
    Nicole Hassoun (2012). Some Reflections on The Moral Dimensions of Human Rights: A Review of Carl Wellman's The Moral Dimensions of Human Rights by Nicole Hassoun. [REVIEW] Jurisprudence 3 (1):253-262.
  44.  20
    Henri-Marie Guindon (1979). COMBÉ, Abbé, Dernières années de sœur Marie de la Croix, bergère de La Salette. Laval Théologique et Philosophique 35 (3):328-328.
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  45.  33
    Helen Billinge (2003). Did Bishop Have a Philosophy of Mathematics? Philosophia Mathematica 11 (2):176-194.
    When Bishop published Foundations of Constructive Analysis he showed that it was possible to do ordinary analysis within a constructive framework. Bishop's reasons for doing his mathematics constructively are explicitly philosophical. In this paper, I will expound, examine, and amplify his philosophical arguments for constructivism in mathematics. In the end, however, I argue that Bishop's philosophical comments cannot be rounded out into an adequate philosophy of constructive mathematics.
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  46.  15
    Jérôme Wilgaux (2001). Anne-Marie VÉRILHAC, Claude VIAL, Le mariage grec du vie siècle avant J.-C. à l'époque d'Auguste, Paris, De Boccard, 1998, 412 p. + 5 p. de planches (École française d'Athènes. Bulletin de Correspondance Hellénique. Suppléments, 32). [REVIEW] Clio 2:21-21.
    Acte essentiellement privé, le mariage grec a pour traits constants, aux époques classique et hellénistique, la dation de la mariée au marié par son père (ekdosis), ainsi que le versement d'une dot directe (proïx ou phernè) par le père ou son substitut. La riche monographie que lui consacrent A.-M. Vérilhac et Cl. Vial, à l'issue d'une collaboration de plus de dix ans, leur permet d'en étudier les différentes dimensions (sociale, économique, juridique, rituelle…) et d'en souligner ains..
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  47.  13
    Peter Stone (2015). Nicole Hassoun. Globalization and Global Justice: Shrinking Distance, Expanding Obligations. New York: Cambridge University Press, 2012. US$88 Hardcover. Pp. 235. ISBN 9781107010307. [REVIEW] Ethical Theory and Moral Practice 18 (2):417-419.
    The title of Nicole Hassoun’s recently-published book, Globalization and Global Justice: Shrinking Distance, Expanding Obligations, is a bit misleading. It implies that the book will demonstrate that globalization is leading to increased interconnectedness and interdependence , and that as a result a more demanding set of principles of justice have become applicable in the global context . But while the book does address questions of globalization and global justice, its primary contribution is a novel argument for the existence of (...)
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  48.  1
    Nicole Zaaroura (2015). Nicole Zaaroura Interviewed by Pat Naldi. Philosophy of Photography 6 (1):115-130.
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  49.  5
    Henri-Marie Guindon (1998). MIMOUNI, Simon Claude, Dormition Et Assomption de Marie. Histoire des Traditions anciennesMIMOUNI, Simon Claude, Dormition Et Assomption de Marie. Histoire des Traditions Anciennes. Laval Théologique et Philosophique 54 (2):442-445.
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  50.  3
    Anthony Freeman (2004). The Chinese Room Comes of Age A Review of Preston & Bishop. Journal of Consciousness Studies 11 (5-6):5-6.
    It was in 1980 that John Searle first opened the door of his Chinese Room, purporting to show that the conscious mind cannot, in principle, work like a digital computer. Searle, who speaks no Chinese, stipulated that locked in this fictitious space he had a supply of different Chinese symbols, together with instructions for using them . When Chinese characters were passed in to him, he would consult the instructions and pass out more symbols. Neither input nor output would mean (...)
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