Search results for 'Planing Mythical' (try it on Scholar)

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  1. Z. Planing (1987). Marx on Epicurus: Much Ado About Nothing. Dionysius 11:111-145.
     
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  2.  15
    Zsófia Zvolenszky (2016). Fictional Characters, Mythical Objects, and the Phenomenon of Inadvertent Creation. Res Philosophica 93 (2):1-23.
    My goal is to reflect on the phenomenon of inadvertent creation and argue that—various objections to the contrary—it doesn’t undermine the view that fictional characters are abstract artifacts. My starting point is a recent challenge by Jeffrey Goodman that is originally posed for those who hold that fictional characters and mythical objects alike are abstract artifacts. The challenge: if we think that astronomers like Le Verrier, in mistakenly hypothesizing the planet Vulcan, inadvertently created an abstract artifact, then the “inadvertent (...)
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  3.  2
    Nicu Gavriluta (2010). Clonarea - Blasfemie sau Binecuvantare? Structuri mitico-religioase, controverse etice si consecinte sociale/ Cloning: Blasfemy or Blessing? Mythical-religious Structures, Ethical Controversies and Social Consequences. Journal for the Study of Religions and Ideologies 3 (8):109-117.
    Starting as a scientific presentation of the phenomenon of cloning, in which etymology, the definitions and some already classical examples are emphasized, this paper actually focuses on a less discussed perspective in nowadays debates on cloning. Thus, the paper aims at showing which are (if any) the mythical-religious structures of cloning, certainly without ignoring the social consequences, the advantages and disadvantages and the juridical effects of cloning. Discussing Mircea Eliadeís novella Les trois graces, the purpose of explaining the subtle (...)
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  4. David Braun (2005). Empty Names, Fictional Names, Mythical Names. Noûs 39 (4):596–631.
    John Stuart Mill (1843) thought that proper names denote individuals and do not connote attributes. Contemporary Millians agree, in spirit. We hold that the semantic content of a proper name is simply its referent. We also think that the semantic content of a declarative sentence is a Russellian structured proposition whose constituents are the semantic contents of the sentence’s constituents. This proposition is what the sentence semantically expresses. Therefore, we think that sentences containing proper names semantically express singular propositions, which (...)
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  5. Alan Costall (2006). 'Introspectionism' and the Mythical Origins of Scientific Psychology. Consciousness and Cognition 15 (4):634-654.
    According to the majority of the textbooks, the history of modern, scientific psychology can be tidily encapsulated in the following three stages. Scientific psychology began with a commitment to the study of mind, but based on the method of introspection. Watson rejected introspectionism as both unreliable and effete, and redefined psychology, instead, as the science of behaviour. The cognitive revolution, in turn, replaced the mind as the subject of study, and rejected both behaviourism and a reliance on introspection. This paper (...)
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  6.  1
    Oliver Primavesi (2008). Empedocles : Physical and Mythical Divinity. In Patricia Curd & Daniel W. Graham (eds.), The Oxford Handbook of Presocratic Philosophy. Oxford University Press
    This article considers how the new finds have affected one's view of Empedocles, and suggests how interpretation of that material might help solve some longstanding problems about the structure and content of Empedocles' writings. A basic account of the teachings of Empedocles would distinguish between two main components. On the one hand, there is a “Presocratic” physics, including a theory of principles, a cosmology, and a biology. On the other hand, there is a mythical law, clearly inspired by Orphic (...)
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  7.  33
    Cristina Ionescu (2006). The Mythical Introduction of Recollection in the Meno (81A5–E2). Journal of Philosophical Research 31:153-170.
    This essay explores the relevance of Socrates’ mythical introduction of recollection in the Meno. I argue that the passage at 81a5–e2 addresses different levels of understanding, a superficial and a deeper one, corresponding to a literal and a metaphorical reading respectively. The major themes addressed in this passage—the immortality of the soul, transmigration, rewards and punishments in the after-life, Hades, the kinship of all nature and anamnesis—have distinct meanings depending on whether we approach them with a Platonic or an (...)
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  8.  13
    Maximiliano E. Korstanje (2009). Influence of Norse Mythical Archetype in Frederich Nietzche Thought. Cultura 6 (2):68-77.
    The Second World War symbolizes how a radical evil can be embodied in human minds. After holocaust many scholars tried to bond Frederic Nietzsche as theprecursor of Nationalsocialism. Quite aside from such a fallacy, the present article not only intends to recover the thought of this outstanding philosopher but also trace on the roots of ancient Norse mythology in the inception of existentialism and capitalism. Echoing the contribution of a previous article written originally by Martin Jenkins, we put our efforts (...)
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  9.  7
    Juan Bahamonde Cantín (2013). Mythical voices generated at the coal mine's shade: semiotics approach. Alpha (Osorno) 37:59-78.
    Análisis de un corpus de textos míticos relatados por exmineros de la zona del carbón de la Región del Biobío (Chile). En primer lugar se observa en los textos seleccionados (casos y leyendas) la memoria sensorial como proceso de actualización psicológica cognitiva y semiótica. En segundo lugar se analizan los discursos míticos desde dos perspectivas: la teoría semiótica de los signos naturales de Umberto Eco y la semiosis de Charles Morris. Finalmente, el trabajo aporta diferencias estructurales entre estas dos superestructuras (...)
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  10.  10
    Henny Wenkart (1994). Feminist Revaluation of the Mythical Triad, Lilith, Adam, Eve. Philosophy in the Contemporary World 1 (4):40-44.
    This essay inquires into the need for and power of role models, and suggests some answers. The example it employs to study the issue is the contemporary Jewish feminist “role model,” Lilith, first wife of Adam. Various and opposite forms of the Lilith-and-Adam myth through the ages are given, including new contributions from a Lilith anthology in preparation by the author and others. Those needs of women and men that the mythical “role model” is constructed to satisfy are suggested.
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  11.  2
    Gordana Djeric (2002). Mythical Aspects of Serbian Identity. Filozofija I Društvo 19:247-266.
    The paper deals with the use of mythical contents of Serbian national identity and stereotypes about Serbs in different kinds of public discourses; publicist. political and scientific. Mythical content and stereotypes are related to 'comprehensive image of the Serbian people', not to empirically testable particular identifiers. Moreover, vague stories about Serbian national being have epistemological priority over unambiguous descriptions of common collective ways of life. This feature of its usage make national myths suitable for political and cultural propaganda. (...)
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  12. Vânia Noronha (2011). Reinado de Nossa Senhora do Rosário: a constituição de uma religiosidade mítica afrodescendente no Brasil (Nossa Senhora do Rosário's Reign: the establishment of a mythical afro-descendent religion in Brazil) - DOI: 10.5752/P.2175-5841.2011v9n21p268. [REVIEW] Horizonte 8 (21):268-283.
    Normal 0 21 false false false MicrosoftInternetExplorer4 Resumo O Reinado de Nossa Senhora do Rosário (também conhecido como Congado), manifestação católica, típica dos negros, festa popular e importante no Estado de Minas Gerais funda-se em uma narrativa mítica em torno da Santa de mesmo nome e constitui o imaginário de seus devotos. Compreender como esta religiosidade mítica foi constituída no Brasil é o objetivo desse artigo. Os dados são partes integrantes de tese de doutoramento que adotou a teoria da complexidade (...)
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  13. R. Schaerer & E. P. Halperin (1955). The Mythical Portrayal of Evil and of the Fall of Man. Diogenes 3 (11):37-62.
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  14.  5
    Daniel Larose (2016). Le Démiurge du Timée de Platon Ou la Représentation Mythique de la Causalité Paradigmatique de la Forme du dieuThe Demiurge of Plato’s Timaeus or the Mythical Representation of the Paradigmatic Causality of the Form of God. Methodos 16.
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  15. A. Lorant (1982). Hamlet and Mythical Thought. Diogenes 30 (118):49-76.
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  16.  27
    John J. Toohey (1934). The Mythical Doubter. Thought: A Journal of Philosophy 8 (4):606-614.
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  17.  19
    Francesco Colli (2001). Nature as a Mythical Origin (Abstract). Chiasmi International 3:360-361.
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  18.  17
    Stanley Daugert (1965). Mythical Pieties. World Futures 4 (1):72-84.
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  19.  19
    Dora Panofsky & Erwin Panofsky (1957). Pandora's Box. The Changing Aspects of a Mythical Symbol. Journal of Aesthetics and Art Criticism 16 (1):137-138.
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  20.  6
    Alan F. Nagel & Eric Gould (1983). Mythical Intentions in Modern Literature. Substance 12 (2):115.
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  21.  15
    Zbigniew Bialas (1997). Exploring the Garden: The First Step on the Shore of the Mythical Preparadigmatic Land Labeled “South Africa”. The European Legacy 2 (4):759-763.
  22.  14
    Jay A. Knaack (1987). Clowns, Mythical Symbolism and Ritual Anxieties. Semiotics:454-463.
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  23.  4
    Roberto Farneti (2001). The “Mythical Foundation” of the State: Leviathan in Emblematic Context. Pacific Philosophical Quarterly 82 (3‐4):362-382.
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  24.  4
    Jeffrey Foss (1995). On Seeking the Mythical Fountain of Consciousness. Behavioral and Brain Sciences 18 (4):682.
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  25.  29
    Paul Carus (1907). Mythical Elements in the Samson Story. The Monist 17 (1):33-83.
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  26.  37
    Aaron Sloman, The Mythical Turing Test.
    I propose to consider the question, "Can machines think?" This should begin with definitions of the meaning of the terms "machine" and "think." The definitions might be framed so as to reflect so far as possible the normal use of the words, but this attitude is dangerous, If the meaning of the words "machine" and "think" are to be found by examining how they are commonly used it is difficult to escape the conclusion that the meaning and the answer to (...)
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  27.  29
    Frederick Sontag (1966). A Metaphysics of Mythical Meaning. The Monist 50 (4):565-576.
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  28.  14
    Andrew Boon Leong Phang (1990). Jurisprudential Oaks From Mythical Acorns: The Hart-Dworkin Debate Revisited. Ratio Juris 3 (3):385-398.
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  29.  26
    Harold Tarrant, Eugenio E. Benitez & Terry Roberts (2011). The Mythical Voice in the Timaeus-Critias. Ancient Philosophy 31 (1):95-120.
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  30.  15
    Helmut Maassen (1994). Plato's Mythical God. Process Studies 23 (1):1-9.
  31.  16
    Mauro Carbone (1999). The Mythical Time of Ideas (Abstract). Chiasmi International 1:231-231.
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  32. Joseph Pestieau (1984). Marchall Sahlins, Historical Metaphors and Mythical Realities: Structure in the Early History of the Sandwich Islands Kingdom Reviewed By. Philosophy in Review 4 (1):42-44.
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  33.  14
    R. L. Gordon (1991). Mythical Metamorphosis P. M. C. Forbes Irving: Metamorphosis in Greek Myths. (Oxford Classical Monographs.) Pp. Xv + 326. Oxford: Clarendon Press, 1990. £35. [REVIEW] The Classical Review 41 (02):349-351.
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  34.  7
    Mauro Carbone (2008). The Mythical Time of the Ideas: Merleau-Ponty and Deleuze as Readers of Proust. Journal of the British Society for Phenomenology 39 (1):12-26.
  35.  12
    Steven J. Green (2006). Murgatroyd (P.) Mythical and Legendary Narrative in Ovid's Fasti. ( Mnemosyne Supplementum 263.) Pp. Xiv + 299. Leiden and Boston: Brill, 2005. Cased, €99, US$139. ISBN: 90-04-14320-. [REVIEW] The Classical Review 56 (01):112-.
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  36.  5
    Paul A. Taylor (2014). Žižek’s Brand of Philosophical Excess and the Treason of the Intellectuals: Wagers of Sin, Ugly Ducklings, and Mythical Swans. International Journal of Žižek Studies 8.
  37. E. Friedlander (2011). Wonder Thauma Idesthai: The Mythical Origins of Philosophical Wonder / V. Lev-Kenaan ; Attentiveness: A Phenomenological Study of the Relation of Mood to Memory / W. Froman ; A Mood of Childhood in Benjamin. In Hagi Kenaan & Ilit Ferber (eds.), Philosophy's Moods: The Affective Grounds of Thinking. Springer
     
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  38.  1
    Dorinda Outram (1984). History of Natural History Madeleine Barthélemy-Madaule, Lamarck the Mythical Precursor: A Study of the Relations Between Science and Ideology. Translated by M. H. Shank. Cambridge, Mass., and London: The M.I.T. Press, 1982. Pp. Xv + 174. ISBN 0-262-02179-X. £12.25. [REVIEW] British Journal for the History of Science 17 (3):319.
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  39.  11
    Teresa Castelão-Lawless (2004). Kuhn's Missed Opportunity and the Multifaceted Lives of Bachelard: Mythical, Institutional, Historical, Philosophical, Literary, Scientific. Studies in History and Philosophy of Science Part A 35 (4):873-881.
  40.  4
    Günter Figal (2008). Colloquium 7: On Names and Concepts: Mythical and Logical Thinking in Plato’s Symposium. Proceedings of the Boston Area Colloquium of Ancient Philosophy 23 (1):187-204.
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  41.  3
    Takamitsu Kōnoshi (1984). The Land of Yomi: On the Mythical World of the Kojiki. Japanese Journal of Religious Studies 11 (1):57-76.
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  42.  5
    Paul Grimley Kuntz (1963). Mythical, Cosmic and Personal Order. Review of Metaphysics 16 (4):718 - 748.
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  43.  2
    Ivan Strenski (1984). Ernst Cassirer's Mythical Thought in Weimar Culture. History of European Ideas 5 (4):363-383.
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  44.  2
    Michael Pomedli (1986). Mythical and Logical Thinking : Friends or Foes ? Laval Théologique et Philosophique 42 (3):377-387.
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  45.  1
    G. Toffin (1990). Mythical and Symbolic Origins of the City: The Case of the Kathmandu Valley. Diogenes 38 (152):101-123.
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  46. B. W. Bacon (1910). The Mythical Collapse of Historical Christianity. Hibbert Journal 9:731.
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  47. B. W. Bacon (1930). The Mythical "Elder John" of Ephesus. Hibbert Journal 29:312.
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  48. Edward G. Ballard (1976). Experienced Object, Interpretative Context, and Mythical Investiture. Research in Phenomenology 6:105.
     
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  49. G. Cornu (1990). The Mythical Infrastructure of the Contemporary Imaginary. Semiotica 80 (1-2):1-13.
     
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  50. Steven Galt Crowell (2010). The Mythical and the Meaningless: Husserl and the Two Faces of Nature. In Thomas Nenon & Lester Embree (eds.), Issues in Husserl's II (Contributions to Phenomenology).
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