Search results for 'Pierre Tambourin' (try it on Scholar)

  1.  29
    Patrick Amar, Pascal Ballet, Georgia Barlovatz-Meimon, Arndt Benecke, Gilles Bernot, Yves Bouligand, Paul Bourguine, Franck Delaplace, Jean-Marc Delosme, Maurice Demarty, Itzhak Fishov, Jean Fourmentin-Guilbert, Joe Fralick, Jean-Louis Giavitto, Bernard Gleyse, Christophe Godin, Roberto Incitti, François Képès, Catherine Lange, Lois Le Sceller, Corinne Loutellier, Olivier Michel, Franck Molina, Chantal Monnier, René Natowicz, Vic Norris, Nicole Orange, Helene Pollard, Derek Raine, Camille Ripoll, Josette Rouviere-Yaniv, Milton Saier, Paul Soler, Pierre Tambourin, Michel Thellier, Philippe Tracqui, Dave Ussery, Jean-Claude Vincent, Jean-Pierre Vannier, Philippa Wiggins & Abdallah Zemirline (2002). Hyperstructures, Genome Analysis and I-Cells. Acta Biotheoretica 50 (4):357-373.
    New concepts may prove necessary to profit from the avalanche of sequence data on the genome, transcriptome, proteome and interactome and to relate this information to cell physiology. Here, we focus on the concept of large activity-based structures, or hyperstructures, in which a variety of types of molecules are brought together to perform a function. We review the evidence for the existence of hyperstructures responsible for the initiation of DNA replication, the sequestration of newly replicated origins of replication, cell division (...)
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  2.  53
    Matthew Lamb (2011). Philosophy as a Way of Life: Albert Camus and Pierre Hadot. Sophia 50 (4):561-576.
    This paper compares Pierre Hadot’s work on the history of philosophy as a way of life to the work of Albert Camus. I will argue that in the early work of Camus, up to and including the publication of The Myth of Sisyphus, there is evidence to support the notions that, firstly, Camus also identified these historical moments as obstacles to the practice of ascesis, and secondly, that he proceeded by orienting his own work toward overcoming these obstacles, and (...)
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  3.  1
    Jean-François Stoffel & Jean Ladrière (2002). Le Phénoménalisme Problématique de Pierre Duhem. Académie Royale de Belgique.
    Physicien théoricien, philosophe de la physique et historien des théo­ries physiques, le savant catholique français Pierre Duhem (1861-1916) a profondément marqué la pensée du vingtième siècle. Chacun connaît le Système du monde, dont les dix volu­mes ont contribué à la redécouverte de la science médiévale, et La théorie physique, qui a notamment donné lieu à la célèbre «thèse Duhem-Quine». Si Clio a donc gardé de Duhem le sou­venir d’un grand historien des sciences et d’un philosophe perspicace de la physique, (...)
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  4.  15
    Sjoukje Meulen (2012). Witness and Presence in the Work of Pierre Huyghe. AI and Society 27 (1):25-42.
    The relation between “presence” and “representation” is an age-old topic in the arts, but it is further complicated in our time of advanced media conditions. Pierre Huyghe is one artist who has consistently addressed questions of presence and representation throughout his artistic oeuvre, including the role of the witness within it. Considering the sophistication of Huyghe’s work with regard to the riddle of presence in the realm of contemporary means of representation, the artist’s work is taken as a case (...)
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  5.  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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  6.  1
    Santiago Francisco Peña (2015). Pierre Charron y la teología escéptica. Tradición y verdad en el Otoño del Renacimiento. Ingenium. Revista Electrónica de Pensamiento Moderno y Metodología En Historia de la Ideas 8:23-50.
    Se han intentado diversas interpretaciones respecto del carácter bifronte de Pierre Charron: por un lado, un audaz divulgador de la tradición escéptica; por el otro, un entusiasta predicador y apologeta católico. Se sostiene aquí que ambas caras son expresiones de un ecléctico ánimo intelectual vinculado no sólo al escepticismo sino también a ciertas lecturas humanistas de la tradición platónica.
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  7. Rémi Braque, Jean-françois Courtine & Pierre Aubenque (1990). Herméneutique Et Ontologie Mélanges En Hommage À Pierre Aubenque, Fronimos Aner. Monograph Collection (Matt - Pseudo).
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  8. François Duchesneau, Pierre Laberge, Guy Lafrance & Claude Piché (2000). Kant Actuel Hommage À Pierre Laberge.
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  9. Jill Forbes, Michael Kelly & Pierre Bourdieu (1993). Pierre Bourdieu. Alpha Academic.
     
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  10. Michael Grenfell, Kelly & Pierre Bourdieu (1999). Pierre Bourdieu Language, Culture, and Education : Theory Into Practice.
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  11. Kristen Irwin (2010). The Core Mysteries: Pierre Bayle's Philosophical Fideism. Dissertation, Proquest
    This dissertation develops an original interpretation of the relationship between reason and religious belief in the work of Pierre Bayle, a seventeenth-century skeptic, that I call “philosophical fideism.” The underdetermined, and often paradoxical, nature of Bayle’s writing makes interpreting him a formidable task; I therefore begin by sketching out the contemporary interpretive landscape of Bayle studies, currently deeply divided over the issue of Bayle’s conception of the reason-faith relationship. I subsequently examine other conceptions of the reason-faith relationship among rationalists (...)
     
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  12. Gottfried Wilhelm Leibniz, Charles Irâenâee Castel de Saint-Pierre & Andrâe Robinet (1995). Correspondance G.W. Leibniz, Ch. I. Castel de Saint-Pierre.
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  13. Pierre Mesnard (1970). Pierre Mesnard, Images de l'Homme Et de L'Oeuvre. J. Vrin.
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  14. 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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  15.  3
    Orazio Irrera (2016). Michel Foucault et les critiques de l’idéologie. Dialogue avec Pierre Macherey. Methodos 16.
    Orazio Irrera – On a l’habitude un peu hâtive de dire que lorsque Foucault critique l’idéologie, il s’adresse surtout à la conception althussérienne de l’idéologie. Mais en suivant votre argumentation, il semble plutôt que Foucault et Althusser ont tenté tous les deux d’échapper à une conception représentationnelle et seulement négative de l’idéologie. Pour cette raison, à votre avis, serait-il utile de distinguer parmi les critiques de Foucault entre celles qui sont adr...
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  16.  13
    Pierre Bourdieu (2011). With Weber Against Weber: In Conversation With Pierre Bourdieu1 Pierre Bourdieu, Franz Schultheis, and Andreas Pfeuffer Translated by Simon Susen2. [REVIEW] In Simon Susen & Bryan S. Turner (eds.), The Legacy of Pierre Bourdieu: Critical Essays. Anthem Press 111.
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  17. Nicholas Brown & Imre Szeman (2000). Pierre Bourdieu Fieldwork in Culture.
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  18.  26
    Gabriel Peters (2012). The Social as Heaven and Hell: Pierre Bourdieu's Philosophical Anthropology. Journal for the Theory of Social Behaviour 42 (1):63-86.
    Many authors have argued that all studies of socially specific modalities of human action and experience depend on some form of “philosophical anthropology”, i.e. on a set of general assumptions about what human beings are like, assumptions without which the very diagnoses of the cultural and historical variability of concrete agents' practices would become impossible. Bourdieu was sensitive to that argument and, especially in the later phase of his career, attempted to make explicit how his historical-sociological investigations presupposed and, at (...)
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  19. Elisabeth Labrousse (1996). Pierre Bayle Hétérodoxie Et Rigorisme.
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  20.  10
    Guy Boistel (2010). Pierre Bouguer, commissaire pour la marine et expert pour les longitudes : Un opposant au développement de l'horlogerie de marine au xviiie siècle ? Revue d'Histoire des Sciences 1 (1):121-159.
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  21.  9
    Pierre Force (2011). The Teeth of Time: Pierre Hadot on Meaning and Misunderstanding in the History of Ideas1. History and Theory 50 (1):20-40.
    The French philosopher and intellectual historian Pierre Hadot (1922-2010) is known primarily for his conception of philosophy as spiritual exercise, which was an essential reference for the later Foucault. An aspect of his work that has received less attention is a set of methodological reflections on intellectual history and on the relationship between philosophy and history. Hadot was trained initially as a philosopher and was interested in existentialism as well as in the convergence between philosophy and poetry. Yet he (...)
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  22.  6
    Danielle Fauque (2010). Pierre Bouguer et l'« affaire du jaugeage », 1721-1726. Revue d'Histoire des Sciences 1 (1):23-66.
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  23. Howard Jones (1981). Pierre Gassendi, 1592-1655 an Intellectual Biography.
     
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  24.  9
    Klaus Petrus (1996). Naturgemässe Klassifikation Und Kontinuität Wissenschaft Und GeschichteNatural Classification and Continuity, Science and History. Some Reflections on Pierre Duhem. Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 27 (2):307-323.
    Duhem is commonly held to have founded his view of history of science as continuous on the ‘metaphsical assertion’ of natural classification. With the help of a strict distinction between formal and material characterization of natural classification I try to show that this imputation is problematic, if not simply incorrect. My analysis opens alternative perspectives on Duhem's talk of continuity, the ideal form of theories, and the rôle of ‘bon sens’; moreover it emphasizes some aspects of Duhem's realism that play (...)
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  25.  4
    José Luis Moreno Pestaña (2013). Pierre Bourdieu y el análisis de los campos intelectuales. Logos: Anales Del Seminario de Metafísica 46:149-165.
    Homo academicus propone una reflexión epistemológica de interés para investigaciones similares y para la práctica sociológica en general. En segundo lugar, propone un mapa del mundo universitario francés, de las diferentes formas de capital que lo configuran y de los diversos tipos de carrera académica. Más allá del origen nacional de su análisis, Bourdieu insiste en el valor del modelo. En tercer lugar, Bourdieu ofrece una explicación de un acontecimiento histórico que trasciende la universidad, pero en el que ésta jugó (...)
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  26.  3
    Frédérick Guillaume Dufour (2010). The Social Structures of the Economy, Pierre Bourdieu, Cambridge: Polity Press, 2005. Historical Materialism 18 (1):178-192.
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  27.  1
    Pierre Bourdieu (2010). Conjonctions, conjonctures, conjectures. Introduction aux notes prises par Pierre Bourdieu en décembre 1981 et janvier 1982 lors des réunions à la CFDT et des conférences de presse en soutien à Solidarnosc. [REVIEW] Revue Agone 44:181-198.
    PrésentationIssues des archives du Collège de France et restées inédites jusqu’à ­présent, ces notes ont été prises par Pierre Bourdieu lors des réunions organisées au cours de la mobilisation de décembre 1981 après le coup d’État survenu en Pologne. Observateur critique en même temps que protagoniste du mouvement, le sociologue y livre une vision particuliè­rement désenchantée des luttes symboliques menées par les universitaires, les intellectuels et les syndicalistes engagés dans l’action p..
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  28.  1
    Olaf Asbach (2002). Die Zähmung der Leviathane: Die Idee Einer Rechtsordnung Zwischen Staaten Bei Abbé de Saint-Pierre Und Jean-Jacques Rousseau. Akademie Verlag.
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  29. Pierre Bourdieu, Franz Schultheis & Andreas Pfeuffer (2011). With Weber Against Weber: In Conversation with Pierre Bourdieu. Translated by Simon Susen. In Simon Susen & Bryan S. Turner (eds.), The Legacy of Pierre Bourdieu: Critical Essays. Anthem Press 111--124.
     
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  30. Stanislas Breton & Francis Guibal (1986). Altérités Jacques Derrida Et Pierre-Jean Labarrière : Avec des Études de Francis Guibal Et Stanislas Breton. Monograph Collection (Matt - Pseudo).
     
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  31. Wolfgang Detel (1978). Scientia Rerum Natura Occultarum Methodolog. Studien Zur Physik Pierre Gassendis.
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  32. Gianni Paganini (1980). Analisi Della Fede E Critica Della Ragione Nella Filosofia di Pierre Bayle. La Nuova Italia.
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  33. Ruth Whelan (1989). The Anatomy of Superstition a Study of the Historical Theory and Practice of Pierre Bayle. Monograph Collection (Matt - Pseudo).
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  34.  59
    Konrad Banicki (2015). Therapeutic Arguments, Spiritual Exercises, or the Care of the Self. Martha Nussbaum, Pierre Hadot and Michel Foucault on Ancient Philosophy. Ethical Perspectives 22 (4):601-634.
    The practical aspect of ancient philosophy has been recently made a focus of renewed metaphilosophical investigation. After a brief presentation of three accounts of this kind developed by Martha Nussbaum, Pierre Hadot, and Michel Foucault, the model of the therapeutic argument developed by Nussbaum is called into question from the perspectives offered by her French colleagues, who emphasize spiritual exercise (Hadot) or the care of the self (Foucault). The ways in which the account of Nussbaum can be defended are (...)
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  35. David Swartz (1998). Culture and Power: The Sociology of Pierre Bourdieu. University of Chicago Press.
    Pierre Bourdieu is one of the world's most important social theorists and is also one of the great empirical researchers in contemporary sociology. However, reading Bourdieu can be difficult for those not familiar with the French cultural context, and until now a comprehensive introduction to Bourdieu's oeuvre has not been available. David Swartz focuses on a central theme in Bourdieu's work—the complex relationship between culture and power—and explains that sociology for Bourdieu is a mode of political intervention. Swartz clarifies (...)
     
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  36. Philip Gerrans, Tacit Knowledge, Rule Following and Pierre Bourdieu's Philosophy of Social Science.
    Pierre Bourdieu has developed a philosophy of social science, grounded in the phenomenological tradition, which treats knowledge as a practical ability embodied in skilful behaviour, rather than an intellectual capacity for the representation and manipulation of propositional knowledge. He invokes Wittgenstein’s remarks on rule-following as one way of explicating the idea that knowledge is a skill. Bourdieu’s conception of tacit knowledge is a dispositional one, adopted to avoid a perceived dilemma for methodological individualism. That dilemma requires either the explanation (...)
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  37.  16
    Ray Scott Percival (1998). Nitpicking Newton Review Of: (Pierre Simon Laplace: A Life in Exact Science). [REVIEW] New Scientist (2123).
    ONE of the most celebrated mathematical physicists, Pierre-Simon Laplace is often remembered as the mathematician who showed that despite appearances, the Solar System does conform to Newton’s theories. Together with distinguished scholars Robert Fox and Ivor Grattan-Guinness, Charles Gillispie gives us a new perspective, showing that Laplace did not merely vindicate Newton’s system, but had a uniquely creative and independent mind.
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  38.  13
    Ian James Kidd (2011). Pierre Duhem's Epistemic Aims and the Intellectual Virtue of Humility: A Reply to Ivanova. Studies in History and Philosophy of Science Part A 42 (1):185-189.
    David Stump has recently argued that Pierre Duhem can be interpreted as a virtue epistemologist. Stump’s claims have been challenged by Milena Ivanova on the grounds that Duhem’s ‘epistemic aims’ are more modest than those of virtue epistemologists. I challenge Ivanova’s criticism of Stump by arguing that she not distinguish between ‘reliabilist’ and ‘responsibilist’ virtue epistemologies. Once this distinction is drawn, Duhem clearly emerges as a ‘virtue-responsibilist’ in a way that complements Ivanova’s positive proposal that Duhem’s ‘good sense’ reflects (...)
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  39.  36
    Mathieu Albert & Daniel Kleinman (2011). Bringing Pierre Bourdieu to Science and Technology Studies. Minerva 49 (3):263-273.
    Bringing Pierre Bourdieu to Science and Technology Studies Content Type Journal Article Pages 263-273 DOI 10.1007/s11024-011-9174-2 Authors Mathieu Albert, Wilson Centre and Department of Psychiatry, Faculty of Medicine, University of Toronto, 200 Elizabeth Street , Eaton-South 1-581, Toronto, ON M5G 2C4, Canada Daniel Lee Kleinman, Department of Community and Environmental Sociology, University of Wisconsin-Madison, 348 Agricultural Hall 1450 Linden Drive, Madison, WI 53706, USA Journal Minerva Online ISSN 1573-1871 Print ISSN 0026-4695 Journal Volume Volume 49 Journal Issue Volume 49, (...)
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  40. Michael Grenfell (ed.) (2014). Pierre Bourdieu: Key Concepts. Routledge.
    The French social philosopher Pierre Bourdieu is now recognised as one of the major thinkers of the twentieth century. In a career of over fifty years, Bourdieu studied a wide range of topics: education, culture, art, politics, economics, literature, law, and philosophy. Throughout these studies, Bourdieu developed a highly specialised series of concepts that he referred to as his "thinking tools", which were used to uncover the workings of contemporary society. Pierre Bourdieu: Key Concepts highlights his most important (...)
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  41.  87
    Gábor Palló (2015). Jean-Pierre Llored : The Philosophy of Chemistry: Practices, Methodologies, and Concepts. Foundations of Chemistry 17 (1):87-89.
    Chemists do not interpret the world in various ways; their point is to change it. This variation on Karl Marx’ Feuerbach thesis came to my mind while reading the new Philosophy of Chemistry volume.The 11th thesis originally sounds like this: “Philosophers have hitherto only interpreted the world in various ways; the point is to change it”. The thick book contains more than forty studies related to the relatively new field. In this short review, it would be too much even to (...)
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  42.  37
    Antonia LoLordo (2006). Pierre Gassendi and the Birth of Early Modern Philosophy. Cambridge University Press.
    Offered here is the first comprehensive treatment in English of the philosophical system of the seventeenth century philosopher Pierre Gassendi. Gassendi's importance is widely recognized and is essential for understanding early modern philosophers and scientists such as Locke, Leibniz and Newton. Offering a systematic overview of his contributions, LoLordo situates Gassendi's views within the context of sixteenth and early seventeenth century natural philosophy as represented by a variety of intellectual traditions, including scholastic Aristotelianism, Renaissance Neo-Platonism, and the emerging mechanical (...)
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  43.  12
    Simon Susen & Bryan S. Turner (eds.) (2011). The Legacy of Pierre Bourdieu: Critical Essays. Anthem Press.
    This volume explores the sociological legacy of the late Pierre Bourdieu through an examination of the intellectual division between his reception in the world of French social sciences and his reception in the Anglophone world.
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  44.  18
    L. McNay (1999). Gender, Habitus and the Field: Pierre Bourdieu and the Limits of Reflexivity. Theory, Culture and Society 16 (1):95-117.
    This article argues that the failure of certain theories of reflexive identity transformation to consider more fully issues connected to gender identity leads to an overemphasis on the expressive possibilities thrown up by processes of detraditionalization. By ignoring certain deeply embedded aspects, some theories of reflexive change reproduce the `disembodied and disembedded' subject of masculinist thought. The issues of disembodiment and disembeddedness are explored through a study of the work of Pierre Bourdieu on `habitus' and the `field'. The idea (...)
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  45. Karen Merikangas Darling (2003). Motivational Realism: The Natural Classification for Pierre Duhem. Philosophy of Science 70 (5):1125-1136.
    This paper addresses a central interpretive problem in understanding Pierre Duhem`s philosophy of science. The problem arises because there is textual support for both realist and antirealist readings of his work. I argue that his realist and antirealist claims are different. For Duhem, scientific reasoning leads straight to antirealism. But intuition (reasons of the heart) motivates, without justifying, a kind of realism. I develop this idea to suggest a motivational realist interpretation of Duhem`s philosophy.
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  46.  23
    Gary Hatfield (1992). Die Philosophie des 17. Jahrhunderts. Volume 3: England by Jean-Pierre Schobinger. [REVIEW] Isis: A Journal of the History of Science 83 (1):126-128.
    Review of: Jean-Pierre Schobinger (Editor). Die Philosophie des 17. Jahrhunderts. Volume 3: England. 2 half-volumes. xxxiv + 874 pp., bibls., index. Basel: Schwabe, 1988. SFr 160, DM 195.
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  47.  27
    R. N. D. Martin (1976). The Genesis of a Mediaeval Historian: Pierre Duhem and the Origins of Statics. Annals of Science 33 (2):119-129.
    Contrary to what might be expected given a religious or other motivation, Pierre Duhem's interest in mediaeval science was the result of his surprise encounter with Jordanus de Nemore while working on Les origines de la statique in the late autumn of 1903. Historical assumptions common among physicists at that time may explain this surprise, which occasioned a frantic search for more mediaeval precursors for Renaissance mechanics. It also raised serious historiographical problems that threatened even his methodological views, until (...)
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  48. Robert J. Deltete (2008). Man of Science, Man of Faith: Pierre Duhem's "Physique de Croyant". Zygon 43 (3):627-637.
    The essay "Physique de croyant" is an important statement of Pierre Duhem's position on the relation between his science and his religion. Duhem trod a difficult path, some might say an impossible one, in Republican France because he was both a physicist and a devout Catholic. In this essay, using "Physique de croyant" as a touchstone, I explore the way in which he tried to reconcile his conflicting allegiances. There are several strands in Duhem's strategy that need to be (...)
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  49. Stanley L. Jaki & Pierre Duhem (1987). Uneasy Genius: The Life and Work of Pierre Duhem. British Journal for the Philosophy of Science 38 (3):406-408.
     
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  50. Simon Fokt (2011). Constructive Thoughts on Pierre Menard. Philosophy and Literature 35 (2):338-347.
    Interpretational monists and pluralists most often accept contextualism. At the same time, most of them resist constructivism, which takes all interpretations of artworks to be separate artworks. However, one of the central arguments to establish contextualism, based on Borges’ story of Pierre Menard, is so formulated that using it can force all contextualists into accepting constructivism. This paper points out the under-specification present in the philosophical use of the Pierre Menard example to then combine it with arguments presented (...)
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