Search results for 'Olivier Sorel' (try it on Scholar)

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  1.  35
    Roger Fontaine, Isabelle Nanty, Olivier Sorel & Valérie Pennequin (2011). Metacognition and Low Achievement in Mathematics: The Effect of Training in the Use of Metacognitive Skills to Solve Mathematical Word Problems. Thinking and Reasoning 16 (3):198-220.
    The central question underlying this study was whether metacognition training could enhance the two metacognition components—knowledge and skills—and the mathematical problem-solving capacities of normal children in grade 3. We also investigated whether metacognitive training had a differential effect according to the children's mathematics level. A total of 48 participants took part in this study, divided into an experimental and a control group, each subdivided into a lower and a normal achievers group. The training programme took an interactive approach in accordance (...)
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  2. Georges Sorel & John Stanley (1990). From Georges Sorel. Monograph Collection (Matt - Pseudo).
     
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  3. Paul A. Olivier (1999). The Universe is One: Towards a Theory of Knowledge and Life. Upa.
    The Universe is One places the ancient synthesis of Stoicism, Platonism, Judaism, and Christianity in active dialogue with modern process science in order to conjoin science, philosophy, and theology into the human quest for meaning. Paul A. Olivier proposes a comprehensive theory of knowledge, which he expands into a theory of life, correlating modern process science and the western-Judeo-Christian heritage into a grand theory of the Universe. He brings together the ideas of influential thinkers from the world of science (...)
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  4. Abraham Olivier (2003). When Pains Are Mental Objects. Philosophical Studies 115 (1):33-53.
    In Why pains are not mental objects Guy Douglasrightly argues that pains are modes rather than objects ofperceptions or sensations. In this paper I try to go a stepfurther and argue that there are circumstances when pains canbecome objects even while they remain modes of experience.By analysing cases of extreme pain as presented by Scarry,Sartre, Wiesel, Grahek and Wall, I attempt to show thatintense physical pain may evolve into a force that, likeimagination, can make our most intense state of experiencebecome (...)
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  5.  3
    M. H. N. Schermer, I. Bolt, R. De Jongh & B. Olivier (2009). The Future of Psychopharmacological Enhancements: Expectations and Policies. Neuroethics 2 (2):75-87.
  6. B. Olivier (2002). Reason and/or Imagination? Peter Weir's Dead Poets Society. Film and Philosophy 5 (6):14-24.
     
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  7.  48
    Maartje Schermer, Ineke Bolt, Reinoud de Jongh & Berend Olivier (2009). The Future of Psychopharmacological Enhancements: Expectations and Policies. Neuroethics 2 (2):75-87.
    The hopes and fears expressed in the debate on human enhancement are not always based on a realistic assessment of the expected possibilities. Discussions about extreme scenarios may at times obscure the ethical and policy issues that are relevant today. This paper aims to contribute to an adequate and ethically sound societal response to actual current developments. After a brief outline of the ethical debate concerning neuro-enhancement, it describes the current state of the art in psychopharmacological science and current uses (...)
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  8.  15
    Bert Olivier (2011). Truth, Power, Intellectuals and Universities. In Gerard Walmsley (ed.), African Philosophy and the Future of Africa. Council for Research in Values and Philosophy 23.
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  9.  45
    Bert Olivier (2007). Nietzsche, Immortality, Singularity and Eternal Recurrence. South African Journal of Philosophy 26 (1):70-84.
    Joan Copjec has shown that modernity is privy to a notion of immortality all its own – one that differs fundamentally from any counterpart entertained in Greek antiquity or the Christian Middle Ages. She points to Blumenberg and Lefort as thinkers who have construed this concept in its modern guise in different ways, and ultimately opts for Lefort's paradoxical understanding of immortality as the ‘transcending of time, within time' before elaborating on a corresponding notion in Lacan's work. It can be (...)
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  10. Dieter Rucht, Ruud Koopmans, Friedhelm Niedhardt, Mark R. Beissinger, Louis J. Crishock, Grzegorz Ekiert, Olivier Fillieule, Pierre Gentile, Peter Hocke, Jan Kubik, John D. McCarthy, Clark McPhail, Johan L. Olivier, Susan Olzak, David Schweingruber, Jackie Smith & Sidney Tarrow (1999). Acts of Dissent: New Developments in the Study of Protest. Rowman & Littlefield Publishers.
    Although living conditions have improved throughout history, protest, at least in the last few decades, seems to have increased to the point of becoming a normal phenomenon in modern societies. Contributors to this volume examine how and why this is the case and argue that although problems such as poverty, hunger, and violations of democratic rights may have been reduced in advanced Western societies, a variety of other problems and opportunities have emerged and multiplied the reasons and possibilities for protest.
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  11.  6
    Bert Olivier (2005). Nature, Capitalism, and the Future of Humankind. South African Journal of Philosophy 24 (2):121-136.
    This paper addresses the question regarding the relation between capitalism and nature, on the one hand, and that of the continued existence of life, including humankind, on earth in light of the disturbing evidence that has emerged since the early 1970s, concerning massive environmental degradation, on the other. It is argued that the evidence of such destruction is there for every one to see; what is less obvious – in fact, mostly ignored or denied – is the connection between capital (...)
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  12.  13
    Abraham Olivier (2008). Nature Talk – Nature Talking? Proceedings of the Xxii World Congress of Philosophy 19:129-139.
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  13.  12
    Abraham Olivier (2002). Educating Pain. South African Journal of Philosophy 21 (2):122-132.
    In times in which we ask ourselves how political cruelty and torments can be forgotten, Nietzsche's pleadoyer for pain to serve the purpose of education, surprises. What might sound like a mere provocation, rather lies at the heart of the Nietzschean philosophy. As is pointed out, Nietzsche's contention that pain is the most powerful aid to mnemonics, originates from his philosophy of pain as the main condition of all forms of creation. The title “educating (bilden) pain” expresses Nietsche's advocacy of (...)
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  14.  15
    Bert Olivier (2002). Gadamer, Heidegger, Play, Art and the Appropriation of Tradition. South African Journal of Philosophy 21 (4):242-257.
    The present paper is an investigation into the links between Gadamer's conception of the mode of being of art in terms of 'play', and related models in the thought of some of his philosophical precursors, notably Kant and Heidegger. Due attention is given to the shift, in Gadamer's work, to a less subject-oriented approach to art, compared to those of Kant and Schiller, and the extent to which his own views were shaped by Heidegger's move away from subjectivism is emphasized. (...)
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  15.  5
    Abraham Olivier (2008). On the Nature of Language – Heidegger and African Philosophy. South African Journal of Philosophy 27 (4):310-324.
    This paper explores links between Heidegger's notion of language and views in African philosophy. My contention is that Heidegger's daring phenomenology of language is also found and even radicalised within the framework of African philosophy, particularly the philosophy of myth. I argue that the exploration of the relation between these views of language offers the possibility not only to expand on the conventional conception of language but also to challenge the common notion of philosophical language and philosophy as such. South (...)
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  16.  12
    Philippe Sonntag, Erick Gokalsing, Carinne Olivier, Philippe Robert, Franck Burglen, Françoise Kauffmann-Muller, Caroline Huron, Pierre Salame & Jean-Marie Danion (2003). Impaired Strategic Regulation of Contents of Conscious Awareness in Schizophrenia. Consciousness and Cognition 12 (2):190-200.
    Conscious awareness comprises two distinct states, autonoetic and noetic awareness. Schizophrenia impairs autonoetic, but not noetic, awareness. We investigated the strategic regulation of relevant and irrelevant contents of conscious awareness in schizophrenia using a directed forgetting paradigm. Twenty-one patients with schizophrenia and 21 normal controls were presented with words and told to learn some of them and forget others. In a subsequent test, they were asked to recognize all the words they had seen previously and give remember, know or guess (...)
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  17.  14
    A. Olivier (2010). The Possibility of a Science of Consciousness Critical Reflections on Dennett and Merleau-Ponty. South African Journal of Philosophy 29 (2):104-116.
    In his latest book, entitled “Sweet dreams”, Daniel Dennett confirms and expands on his argument for a natural science of human consciousness. He dubs his view heterophenomenology: a third-person, scientific form of phenomenological description that can account for the most private and ineffable subjective experiences. A central part of his book consists of a reinvention of Jackson's thought experiment about color blind scientist, Mary, who tries to figure out what color experience is like. I explore another variation of this thought (...)
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  18.  14
    Bert Olivier (2004). Lacan's Subject: The Imaginary, Language, the Real and Philosophy. South African Journal of Philosophy 23 (1):1-19.
    The thought of the psychoanalytical thinker, Jacques Lacan, is examined in this paper with a view to ascertaining the place and function of the so-called imaginary in it, the symbolic as well as the 'real'. The extent to which the imaginary or realm of images is construed by Lacan as being the order of identification and a (spurious) sense of unity of the ego or self, is contrasted with the symbolic (or linguistic) order as that of the subject and of (...)
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  19.  11
    Bert Olivier (2005). Philosophy and the Pursuit of One's Desire: Mathilde's Project. Janus Head 8 (2):473-47483.
    The present paper is a reading of Jean-Pierre Jeunet’s recent film, A Very Long Engagement, mainly through the lenses of Jacques Lacan’s psychoanalytical theory of the human subject—particularly his notion of the subject’s desire, which constitutes every human subject as a singular being. Moreover, for Lacan the subject faces the task of taking up his or her desire as a prerequisite for truly ethical action. The character of Mathilde in Jeunet’s film, it is argued, may be seen as being paradigmatic (...)
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  20.  7
    Bert Olivier (2002). Body, Thought, Being-Human and Artificial Intelligence: Merleau-Ponty and Lyotard. South African Journal of Philosophy 21 (1):45-62.
    This article focuses in a comparative manner on the thought of Merleau-Ponty and Lyotard with a view to lending sup port to Busch's claim, that 'existentialism' preceded poststructuralism and postmodernism as far as criticism of certain features of modern philosophy are concerned. Attention is first given to Lyotard's critique of artificial intelligence, especially in so far as it displays a dependence on and development of insights on the part of Merleau-Ponty's phenomenological-existential understanding of human embodiment and the specificity of human (...)
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  21.  36
    Abraham Olivier (2006). The Spatiality of Pain. South African Journal of Philosophy 25 (4):336-349.
    How far can one ascribe a spatial meaning to pain? When I have a pain, for instance, in my leg, how should one understand the “in” in the “pain in my leg”? I argue (contrary to Noordhof) that pain does have a spatial meaning, but (contrary to Tye) that the spatiality of pain is not to be understood in the standard sense of spatial enclosure. Instead, spatiality has a special meaning with regard to pain. By defining pain in phenomenological terms (...)
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  22.  12
    Bert Olivier (2003). Discourse, Agency and the Question of Evil. South African Journal of Philosophy 22 (4):328-347.
    This paper addresses the question of evil from an ethical and discourse-analytical perspective, taking Joan Copjec's commentary on Kant's notion of ‘radical evil' and its relation to human freedom as its point of departure. Specifically, Copjec's argument, that for Kant (and, one may add, for Lacan) the subject is always ‘in excess of itself', provides an important foil for, or corrective to what may seem to be the upshot of Foucault's notion of discourse (its heuristic value notwithstanding). The latter entails (...)
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  23.  14
    Abraham Olivier (2002). When Pain Becomes Unreal. Philosophy Today 2 (2):113-131.
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  24.  9
    Bert Olivier (2008). When Robots Would Really Be Human Simulacra: Love and the Ethical in Spielberg's AI and Proyas's I, Robot. Film-Philosophy 12 (2):30-44.
    Steven Spielberg’s AI – Artificial Intelligence , and Alex Proyas’s neo-noir, I, Robot, may both be understood as attempts to answer the question: ‘What conditions doesartificial intelligence research have to satisfy before it can justly claim to have producedsomething which truly simulates a human being?’1I would like to show that, farfrom construing this question simply in terms of intelligence, the films in questiondemonstrate that far more than this is at stake, and each articulates the ‘more’ in different,but related, terms. Moreover, (...)
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  25.  9
    Bert Olivier (2009). The Subversion of Plato's Quasi-Phenomenology and Mytho-Poetics in the Symposium. Janus Head 11 (1):59-76.
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  26.  5
    Abraham Olivier (2005). Die Sin van Pyn. (The Meaning of Pain). South African Journal of Philosophy 19 (3):235-254.
    Most contemporary discussions about pain take place within the frame work of materialistic theories. Their general point of departure is an attempt to explain mental pain in terms of physical pain. In this article I address two major problems, which materialistic theories deal with, from within a phenomenological perspective. The first problem is to find a physiological explanation of pain that leaves space for mental pain experience. The second problem, which I focus on, consists in the attempt to offer a (...)
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  27.  6
    Abraham Olivier (2008). The Problem of Defining Pain. Philosophy Today 52 (1):3-14.
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  28.  7
    Lawrence Olivier & Francis Lapointe (2013). À la recherche du politique dans le travail de Michel Foucault. Symposium: The Canadian Journal of Continental Philosophy 17 (2):7-30.
    La plupart des recherches entreprises sur la philosophie de Michel Foucault ont visé jusqu’à maintenant à définir et assigner son travail à une étiquette politique définie. Foucault est pour les uns anarchiste, pour les autres nihiliste ou encore simple militant de gauche. Ce qui est étonnant avec cet effort, c’est que malgré la multiplicité des lectures, elles peuvent toutes se justifier et trouver quelques appuis dans son oeuvre. Par contre, en entreprenant la recherchedu politique de cette façon, c’est-à-dire en posant (...)
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  29.  8
    J. T. Hooker, F. Vandenabeele & J. -P. Olivier (1981). Les ideogrammes archeologiques du Lineaire B. Journal of Hellenic Studies 101:223.
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  30.  9
    A. Olivier (2011). Phenomenology of the Human Condition. South African Journal of Philosophy 30 (2):184-196.
    This paper addresses two issues. The first part deals with the classic question of human nature by focussing on the problem of human consciousness, in particular, the relationship between subjective and intentional consciousness. I argue for an essential link between subjectivity and intentionality by suggesting a phenomenological conception of the human condition. On this basis, the second part deals with what I call ‘humane’ ethics. This part shows that my conception of the human condition contains a humane approach to morality.
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  31.  3
    Jean-Pierre Olivier, Louis Godart, Katérina Kopaka & John T. Killen (1986). Quarante-Trois Raccords Et Quasi-Raccords de Fragments Inédits Dans le Volume I du « Corpus of Mycenaean Inscriptions From Knossos ». Bulletin de Correspondance Hellénique 110 (1):21-39.
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  32.  3
    Jean-Pierre Olivier & Alexandre Farnoux (1989). Trois Nouveaux Fragments de Tablettes En Écriture Crétoise À Malia. Bulletin de Correspondance Hellénique 113 (1):97-100.
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  33.  7
    Abraham Olivier (2003). Nietzsche and Neurology. Nietzsche-Studien 32 (1):124-141.
    In this paper Nietzsche's physiology of pain is critically related to recent theories of neurology of pain. Nietzsche offers no encompassing notion of a neurology of pain like the well-known theories of, for instance, Melzack and Wall do. But, as will be shown, Nietzsche's notion of physiology offers a productive connection with contemporary neurology, particularly with Wall's newest notion of the neurology of pain. Thus I shall not discuss Nietzsche's view on science in general, but the possible application of his (...)
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  34.  18
    E. Olivier, M. C. Dorris & D. P. Munoz (1999). Lateral Interactions in the Superior Colliculus, Not an Extended Fixation Zone, Can Account for the Remote Distractor Effect. Behavioral and Brain Sciences 22 (4):694-695.
    Recordings of neuronal activity in the monkey superior colliculus (SC) suggest that the two apparently independent effects of a visual distractor on both temporal (latency) and spatial (metrics) saccade parameters may be the result of lateral interactions between subpopulations of saccade-related neurons located at different sites on the motor map of the superior colliculus. One subpopulation is activated during the planing and initiation of a saccade; the other is activated by the appearance of a distractor. The inhibitory or facilitative nature (...)
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  35.  5
    G. Sorel (1903). Sur Divers aspects de la mécanique. Revue de Métaphysique et de Morale 11 (6):716 - 748.
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  36. Hans-Peter Krüger, Hans Flohr, Gerhard Roth, Wolf Singer, Reinhard Olivier, Ilan Samson, Stefan Giesewetter, Hans Julius Schneider & Gesa Lindemann (2005). Hirn als Subjekt? Grenzfragen der neurobiologischen Hirnforschung (III). Deutsche Zeitschrift für Philosophie 53 (5).
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  37.  2
    G. Sorel (1890). Contributions Psycho-Physiques: A l'Étude Esthétique (Suite). Revue Philosophique de la France Et de l'Etranger 30:22 - 41.
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  38.  2
    Jean-Pierre Olivier (1993). KN 115 = KH 115. Un même scribe à Knossos et à La Canée au MR IIIB : du soupçon à la certitude. Bulletin de Correspondance Hellénique 117 (1):19-33.
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  39.  5
    Laurent Olivier (2013). The Business of Archaeology is the Present. In Alfredo González Ruibal (ed.), Reclaiming Archaeology: Beyond the Tropes of Modernity. Routledge 117.
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  40.  1
    Jean-Pierre Olivier (1968). 155 raccords de fragments dans les tablettes de Cnossos. Bulletin de Correspondance Hellénique 92 (1):115-141.
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  41.  1
    Jean-Pierre Olivier & Sylvie Müller (1991). Prospection à Malia : Deux documents hiéroglyphiques. Bulletin de Correspondance Hellénique 115 (1):65-70.
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  42.  3
    Cyril Olivier (2003). Jean-Yves LE NAOUR, Catherine VALENTI, Histoire de l'avortement (XIXe-XXe siècle), Paris, Le Seuil, coll. « L'univers historique »), 2003, 394 p. [REVIEW] Clio 2:27-27.
    Jean-Yves Le Naour et Catherine Valenti proposent un ouvrage ambitieux par son propos : faire une histoire de l'avortement depuis le milieu du XIXe jusqu'à la fin du XXe siècle. Entreprise ambitieuse mais nécessaire, une telle synthèse étant inédite en France. L'idée force du livre tient donc dans sa longue durée : un siècle et demi durant lequel la question de l'avortement fut au centre de débats tant politiques, que juridiques, économiques et sociaux. Le problème est pris à bras le (...)
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  43. Fabiana Sorel (2012). ¿Cuál Democracia para América Latina? Apuntes Filosóficos 19 (37).
    La democracia vista desde premisas filosóficas críticas es la forma de poder que incentiva una estrategia vigorosa que sostiene el régimen económico globalizado y enajena los derechos fundamentales. Se explica su inicio en la antigüedad griega y su resurgimiento en el siglo de las luces en Francia con Rousseau hasta anclarse en la política contemporánea como el régimen “de las mayorías” y “de la equidad socio política”. La democracia desde la modernidad se desarrolla en América Latina como régimen de una (...)
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  44.  3
    Darrigol Olivier (2011). BACCIAGALUPPI, G., VALENTINI, A., Quantum Theory at the Crossroads: Reconsidering the 1927 Solvay Conference (CR du N° 1/2011). [REVIEW] Revue d'Histoire des Sciences 1 (6):189-191.
  45.  4
    J. T. Killen, E. L. Bennett & J. -P. Olivier (1976). The Pylos Tablets Transcribed. Journal of Hellenic Studies 96:259.
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  46.  4
    Jean-Pierre Olivier & Louis Godart (1973). Nouveaux Fragments de Tablettes En Linéaire B de Cnossos. Bulletin de Correspondance Hellénique 97 (1):5-22.
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  47.  5
    Estiva Reus & David Olivier (2007). Mind-Matter for Animals Matters: Science and the Denial of Animal Consciousness. Between the Species 13 (7):6.
    Animal people are usually confident that Cartesianism is something of the past and that modern science clearly establishes that animals are sentient beings. But actually the scientific status of sentience is anything but firmly established. Not only is the subjective point of view absent from current science; it is precluded by construction from our fundamental realms of knowledge. Physics — the mother-science once we reject Cartesian dualism — is currently unable to include sentience in its account of the world. A (...)
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  48.  4
    G. Sorel (1890). Esthétique et psychophysique. Revue Philosophique de la France Et de l'Etranger 29:182 - 184.
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  49.  4
    John Bennet, J. Chadwick, L. Godart, J. T. Killen, J. -P. Olivier, A. Sacconi & I. A. Sakellarakis (1994). Corpus of Mycenaean Inscriptions From Knossos. Volume II. Journal of Hellenic Studies 114:199.
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  50.  4
    S. L. Venter, M. S. Olivier & J. J. Britz (2008). Toward a Model of Responsibility for Proactive Systems. Journal of Information Ethics 17 (2):78-90.
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