Search results for 'Raymond van Ee' (try it on Scholar)

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  1. Samenvatting van (forthcoming). De Stem van de St (r) aat. Res Publica.
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  2.  1
    Jeremy duQuesnay Adams (1987). Raymond Van Dam, Leadership and Community in Late Antique Gaul. (The Transformation of the Classical Heritage, 8.) Berkeley, Los Angeles, and London: University of California Press, 1985. Pp. Xii, 350. $35. [REVIEW] Speculum 62 (4):999-1002.
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    Guy Halsall (1995). Raymond Van Dam, Saints and Their Miracles in Late Antique Gaul. Princeton NJ: Princeton University Press, 1993. Pp. Xi, 349; Map. $49.50 (Cloth); $16.95 (Paper). [REVIEW] Speculum 70 (1):217-218.
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  4. Luke Murray (2016). Remembering Constantine at the Milvian Bridge. By Raymond Van Dam. Pp. Xiv, 296, Cambridge University Press, 2011, $98.00. [REVIEW] Heythrop Journal 57 (1):233-234.
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  5.  2
    Joseph Martos (2014). Evidence and Religious Belief. Edited by Kelly James Clark and Raymond J. Van Arragon . Pp. 214, Oxford University Press, 2011, £35.00. [REVIEW] Heythrop Journal 55 (1):140-141.
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  6. Phyllis B. Roberts (1985). Odo of Canterbury, The Latin Sermons, Ed. Charles de Clercq (†), with the Assistance of Raymond Macken. (Verhandelingen, Klasse der Letteren, 45/105.) Brussels: Koninklijke Academie Voor Wetenschappen, Letteren En Schone Kunsten van België, 1983. Paper. Pp. 341. BF 1,400. [REVIEW] Speculum 60 (4):1010-1011.
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  7.  6
    Gijs J. Brouwer, Raymond van Ee & Jens Schwarzbach (2005). Activation in Visual Cortex Correlates with the Awareness of Stereoscopic Depth. Journal of Neuroscience 25 (45):10403-10413.
  8. Ton Lemaire, Raymond Corbey & Paul van der Grijp (1990). Natuur En Cultuur Beschouwingen Op Het Raakvlak van Antropologie En Filosofie : Liber Amicorum Voor Ton Lemaire. Monograph Collection (Matt - Pseudo).
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  9. Raymond M. Smullyan (1959). Review: Willard Van Orman Quine, Methods of Logic. [REVIEW] Journal of Symbolic Logic 24 (3):219-220.
     
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  10.  4
    Century By Raymond Aron (2004). Approaching the Great Perfection: Simultaneous and Gradual Approaches to Dzog-Chen Practice in Jigme Lingpa's Longchen Nyingtig. By Sam van Schaik. Boston: Wisdom Publications, 2004. Pp. Xvi+ 386. Paper $29.95. Chinese Characteristics. By Arthur H. Smith, Introduction by Lydia Liu. Norwalk: EastBridge, 2002. Pp. 342. Paper $14.95. [REVIEW] Philosophy East and West 54 (4):586-587.
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  11.  4
    Raymond H. Reis (1966). "Evolution and Philosophy," by Andrew G. Van Melsen. Modern Schoolman 44 (1):84-86.
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  12. Raymond Corbey (2007). Evolutionair Denken: De Invloed van Darwin op ons Wereldbeeld. [REVIEW] Algemeen Nederlands Tijdschrift voor Wijsbegeerte 2.
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  13. Paul van Velthoven (2005). Het Verantwoorde Engagement: Filosofie En Politiek Bij Raymond Aron. Aspekt.
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  14. Fernand Van Steenberghen (1993). Raymond Lulle, Le livre du gentil et des trois sages. Traduction du catalan, introduction et notes par Armand Llinarès. Revue Philosophique De Louvain 91 (90):324-325.
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  15.  4
    Vincent W. J. Van Gerven Oei & Jonas Staal (2011). The Missing Link / Monument for the Distribution of Wealth (Johannesburg, 2010). Continent 1 (4).
    continent. 1.4 (2011): 242—252. Introduction The following two works were produced by visual artist Jonas Staal and writer Vincent W.J. van Gerven Oei during a visit as artists in residence at The Bag Factory, Johannesburg, South Africa during the summer of 2010. Both works were produced in situ and comprised in both cases a public intervention conceived by Staal and a textual work conceived by Van Gerven Oei. It was their aim, in both cases, to produce complementary works that could (...)
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  16.  32
    William Lane Craig (2005). Is “Craig's Contentious Suggestion” Really so Implausible? Faith and Philosophy 22 (3):358-362.
    Raymond Van Arragon considers my my suggestion that most of those who never have the opportunity to accept Christ during their earthly lives suffer from transworld damnation, and he offers four different interpretations of that notion. He argues that at least three of these interpretations are such that on them the suggestion becomes implausible. I maintain that once my suggestion is properly understood, then, despite Van Arragon’s misgivings, it ought not to be thought implausible even on the first two, (...)
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  17.  14
    William Lane Craig (2005). Is “Craig's Contentious Suggestion” Really so Implausible? Faith and Philosophy 22 (3):358-362.
    Raymond Van Arragon considers my my suggestion that most of those who never have the opportunity to accept Christ during their earthly lives suffer from transworld damnation, and he offers four different interpretations of that notion. He argues that at least three of these interpretations are such that on them the suggestion becomes implausible. I maintain that once my suggestion is properly understood, then, despite Van Arragon’s misgivings, it ought not to be thought implausible even on the first two, (...)
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  18. Raymond Corbey & Paul van der Grijp (1990). Natuur en cultuur. Tijdschrift Voor Filosofie 52 (4):737-737.
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  19. Raymond Van Dam & Mirko D. Grmek (1995). Saints and Their Miracles in Late Antique Gaul. History and Philosophy of the Life Sciences 17 (1):173.
     
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  20. R. van Ee & C. J. Erkelens (1996). Binocularly Perceived Direction and Outline Shape. In Enrique Villanueva (ed.), Perception. Ridgeview 70-71.
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  21. Harold Bekkering, Ellen R. A. De Bruijn, Raymond H. Cuijpers, Roger Newman‐Norlund, Hein T. Van Schie & Ruud Meulenbroek (2009). Joint Action: Neurocognitive Mechanisms Supporting Human Interaction. Topics in Cognitive Science 1 (2):340-352.
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  22. Johanna N. Y. Franklin & Frank Stephan (2010). Van Lambalgen's Theorem and High Degrees. Notre Dame Journal of Formal Logic 52 (2):173-185.
    We show that van Lambalgen's Theorem fails with respect to recursive randomness and Schnorr randomness for some real in every high degree and provide a full characterization of the Turing degrees for which van Lambalgen's Theorem can fail with respect to Kurtz randomness. However, we also show that there is a recursively random real that is not Martin-Löf random for which van Lambalgen's Theorem holds with respect to recursive randomness.
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  23. Enzo Rossi (2010). Reality and Imagination in Political Theory and Practice: On Raymond Geuss’s Realism. [REVIEW] European Journal of Political Theory 9 (4):504-512.
    Can political theory be action-guiding without relying on pre-political normative commitments? I answer that question affirmatively by unpacking two related tenets of Raymond Geuss’ political realism: the view that political philosophy should not be a branch of ethics, and the ensuing empirically-informed conception of legitimacy. I argue that the former idea can be made sense of by reference to Hobbes’ account of authorization, and that realist legitimacy can be normatively salient in so far as it stands in the correct (...)
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  24.  80
    Philippe Gagnon (2014). "Le dernier état d'un finalisme contemporain – À propos d'un inédit majeur de Raymond Ruyer" [The final status of a contemporary finalism–Concerning a major unpublished draft of Raymond Ruyer]. Laval Théologique et Philosophique 70 (2):367-378.
    This is a critical notice/review essay on *L'embryogenèse du monde et le Dieu silencieux*, a manuscript completed by Raymond Ruyer in the early 1980s. It came out as a monograph in November 2013, with the Éditions Klincksieck in Paris. It offers a presentation in an organized fashion of many aspects of his thought. Ruyer considered that a book about God could only be churned into a series of chapters on the unachievable character of our knowledge in different domains (...)
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  25. Peter Hawke (2011). Van Inwagen's Modal Skepticism. Philosophical Studies 153 (3):351-364.
    In this paper, the author defends Peter van Inwagen’s modal skepticism. Van Inwagen accepts that we have much basic, everyday modal knowledge, but denies that we have the capacity to justify philosophically interesting modal claims that are far removed from this basic knowledge. The author also defends the argument by means of which van Inwagen supports his modal skepticism, offering a rebuttal to an objection along the lines of that proposed by Geirrson. Van Inwagen argues that (...)
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  26.  21
    Raymond W. Gibbs & Guy van Orden (2012). Pragmatic Choice in Conversation. Topics in Cognitive Science 4 (1):7-20.
    How do people decide what to say in context? Many theories of pragmatics assume that people have specialized knowledge that drives them to utter certain words in different situations. But these theories are mostly unable to explain both the regularity and variability in people’s speech behaviors. Our purpose in this article is to advance a view of pragmatics based on complexity theory, which specifically explains the pragmatic choices speakers make in conversations. The concept of self-organized criticality sheds light on how (...)
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  27.  72
    William Craig (2014). Peter van Inwagen, Substitutional Quantification, and Ontological Commitment. Notre Dame Journal of Formal Logic 55 (4):553-561.
    Peter van Inwagen has long claimed that he doesn’t understand substitutional quantification and that the notion is, in fact, meaningless. Van Inwagen identifies the source of his bewilderment as an inability to understand the proposition expressed by a simple sentence like “,” where “$\Sigma$” is the existential quantifier understood substitutionally. I should think that the proposition expressed by this sentence is the same as that expressed by “.” So what’s the problem? The problem, I suggest, is that van Inwagen (...)
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  28. Raymond C. Van Leeuwen (forthcoming). Book Review: The Book of Job: A Contest of Moral Imaginations. [REVIEW] Interpretation 58 (2):185-186.
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  29. Marc Alspector-Kelly (2004). Seeing the Unobservable: Van Fraassen and the Limits of Experience. [REVIEW] Synthese 140 (3):331-353.
    I. Introduction “We can and do see the truth about many things: ourselves, others, trees and animals, clouds and rivers—in the immediacy of experience.”1 Absent from Bas van Fraassen’s list of those things we see are paramecia and mitochondria. We do not see such things, van Fraassen has long maintained, because they are unobservable, that is, they are undetectable by means of the unaided senses.2 But notice that these two notions—what we can see in the “immediacy” of experience and what (...)
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  30.  6
    Tiziana Proietti (2015). The Aesthetics of Proportion in Hans van der Laan and Leon Battista Alberti. Aisthesis. Pratiche, Linguaggi E Saperi Dell’Estetico 8 (2):183-199.
    This paper aims at presenting the work of Dutch architecture Hans van der Laan through a comparison with the Renaissance architect Leon Battista Alberti by stating the similarity of the role assigned to proportion in architectural design by both architects. In particular, the study will show how both Van der Laan and Alberti understood proportion and the perceptive and aesthetic values of proportioned forms as the result of an intellectual appreciation.
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  31.  56
    John Martin Fischer & Neal A. Tognazzini (2007). Exploring Evil and Philosophical Failure: A Critical Notice of Peter van Inwagen's *The Problem of Evil. Faith and Philosophy 24 (4):458-474.
    In his recent book on the problem of evil, Peter van Inwagen argues that both the global and local arguments from evil are failures. In this paper, we engagevan Inwagen’s book at two main points. First, we consider his understanding of what it takes for a philosophical argument to succeed. We argue that while his criterion for success is interesting and helpful, there is good reason to think it is too stringent. Second, we consider his responses to the global and (...)
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  32. Michael Huemer (2000). Van Inwagen's Consequence Argument. Philosophical Review 109 (4):525-544.
    Peter van Inwagen ’s argument for incompatibilism uses a sentential operator, “N”, which can be read as “No one has any choice about the fact that....” I show that, given van Inwagen ’s understanding of the notion of having a choice, the argument is invalid. However, a different interpretation of “N” can be given, such that the argument is clearly valid, the premises remain highly plausible, and the conclusion implies that free will is incompatible with determinism.
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  33.  98
    Silvio Seno Chibeni (2008). Explanations in Microphysics: A Response to van Fraassen's Argument. Principia 12 (1):49-72.
    http://dx.doi.org/10.5007/1808-1711.2008v12n1p49 The aim of this article is to offer a rejoinder to an argument against scientific realism put forward by van Fraassen, based on theoretical considerations regarding microphysics. At a certain stage of his general attack to scientific realism, van Fraassen argues, in contrast to what realists typically hold, that empirical regularities should sometimes be regarded as “brute facts”, which do not ask for explanation in terms of deeper, unobservable mechanisms. The argument from microphysics formulated by van Fraassen is based (...)
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  34.  29
    Philippe De Rouilhan (2012). In Defense of Logical Universalism: Taking Issue with Jean van Heijenoort. [REVIEW] Logica Universalis 6 (3-4):553-586.
    Van Heijenoort’s main contribution to history and philosophy of modern logic was his distinction between two basic views of logic, first, the absolutist, or universalist, view of the founding fathers, Frege, Peano, and Russell, which dominated the first, classical period of history of modern logic, and, second, the relativist, or model-theoretic, view, inherited from Boole, Schröder, and Löwenheim, which has dominated the second, contemporary period of that history. In my paper, I present the man Jean van Heijenoort (Sect. 1); then (...)
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  35.  22
    Jennifer L. Soerensen (2013). The Local Problem of God's Hiddenness: A Critique of van Inwagen's Criterion of Philosophical Success. [REVIEW] International Journal for Philosophy of Religion 74 (3):297-314.
    In regards to the problem of evil, van Inwagen thinks there are two arguments from evil which require different defenses. These are the global argument from evil—that there exists evil in general, and the local argument from evil—that there exists some particular atrocious evil X. However, van Inwagen fails to consider whether the problem of God’s hiddenness also has a “local” version: whether there is in fact a “local” argument from God’s hiddenness which would be undefeated by his general defense (...)
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  36. Meghan E. Griffith (2005). Does Free Will Remain a Mystery? A Response to Van Inwagen. Philosophical Studies 124 (3):261-269.
    In this paper, I argue against Peter van Inwagen’s claim (in “Free Will Remains a Mystery”), that agent-causal views of free will could do nothing to solve the problem of free will (specifically, the problem of chanciness). After explaining van Inwagen’s argument, I argue that he does not consider all possible manifestations of the agent-causal position. More importantly, I claim that, in any case, van Inwagen appears to have mischaracterized the problem in some crucial ways. Once we are clear on (...)
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  37. Federica Russo (2006). Salmon and Van Fraassen on the Existence of Unobservable Entities: A Matter of Interpretation of Probability. [REVIEW] Foundations of Science 11 (3):221-247.
    A careful analysis of Salmon’s Theoretical Realism and van Fraassen’s Constructive Empiricism shows that both share a common origin: the requirement of literal construal of theories inherited by the Standard View. However, despite this common starting point, Salmon and van Fraassen strongly disagree on the existence of unobservable entities. I argue that their different ontological commitment towards the existence of unobservables traces back to their different views on the interpretation of probability via different conceptions of induction. In fact, inferences to (...)
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  38. Peter van Inwagen (2004). Van Inwagen on Free Will. In Joseph K. Campbell (ed.), Freedom and Determinism. Cambridge MA: Bradford Book/MIT Press
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  39.  3
    Harold Bekkering, Ellen R. A. De Bruijn, Raymond H. Cuijpers, Roger Newman‐Norlund, Hein T. Van Schie & Ruud Meulenbroek (2009). Joint Action: Neurocognitive Mechanisms Supporting Human Interaction. Topics in Cognitive Science 1 (2):340-352.
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  40.  11
    Irving H. Anellis (2012). Jean van Heijenoort's Conception of Modern Logic, in Historical Perspective. Logica Universalis 6 (3-4):339-409.
    I use van Heijenoort’s published writings and manuscript materials to provide a comprehensive overview of his conception of modern logic as a first-order functional calculus and of the historical developments which led to this conception of mathematical logic, its defining characteristics, and in particular to provide an integral account, from his most important publications as well as his unpublished notes and scattered shorter historico-philosophical articles, of how and why the mathematical logic, whose he traced to Frege and the culmination (...)
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  41.  18
    Sergio A. Gallegos (2015). Measurement and Metaphysics in van Fraassen’s Scientific Representation. Axiomathes 25 (1):117-131.
    Van Fraassen has presented in Scientific Representation an attractive notion of measurement as an important part of the empiricist structuralism that he endorses. However, he has been criticized on the grounds that both his notion of measurement and his empiricist structuralism force him to do the very thing he objects to in other philosophical projects—to endorse a controversial metaphysics. This paper proposes a defense of van Fraassen by arguing that his project is indeed a ‘metaphysical’ project, but one which is (...)
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  42.  10
    Martin Kusch (2015). Microscopes and the Theory-Ladenness of Experience in Bas van Fraassen’s Recent Work. Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 46 (1):167-182.
    Bas van Fraassen’s recent book Scientific Representation: Paradoxes of Perspective modifies and refines the “constructive empiricism” of The Scientific Image in a number of ways. This paper investigates the changes concerning one of the most controversial aspects of the overall position, that is, van Fraassen’s agnosticism concerning the veridicality of microscopic observation. The paper tries to make plausible that the new formulation of this agnosticism is an advance over the older rendering. The central part of this investigation is an attempt (...)
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  43.  34
    Pablo Lorenzano (2008). Bas Van Fraassen y la Ley de Hardy-Weinberg: una discusión y desarrolo de su diagnóstico. Principia 12 (2):121-154.
    http://dx.doi.org/10.5007/1808-1711.2008v12n2p121 O objetivo deste trabalho é discutir e desenvolver o diagnóstico que efetua van Fraassen (1987, p. 110) da lei de Hardy (...)-Weinberg, de acordo coo qual esta: 1) não pode ser considerada uma lei a ser utilizada como un axioma da teoria genética de populações, pois é uma lei de equilíbrio que vale sob certas condições especiais, 2) determina uma subclasse de modelos, 3) sua generalização resulta vácua e 4) variantes complexas da lei podem ser deduzidas para pressupostos mais realistas. A discussão e desenvolvimento deste diagnóstico será levada a cabo tomando como base noções propostas por outra das concepções semânticas afim daquela desenvolvida por van Fraassen, a saber: a concepção estruturalista das teorias, e uma reconstrução da genética clássica de populações no marco de uma tal metateoria, também apresentada neste trabalho. (shrink)
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  44.  45
    John Martin Fischer (1986). Van Inwagen on Free Will. Philosophical Quarterly 36 (April):252-260.
    I discuss van inwagen's "first formal argument" for the incompatibility of causal determinism and freedom to do otherwise. I distinguish different interpretations of the important notion, "s can render p false." I argue that on none of these interpretations is the argument clearly sound. I point to gaps in the argument, Although I do not claim that it is unsound.
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  45.  25
    Harold W. Noonan (2014). Tollensing van Inwagen. Philosophia 42 (4):1055-1061.
    Van Inwagen has an ingenious argument for the non-existence of human artefacts . But the argument cannot be accepted, since human artefacts are everywhere. However, it cannot be ignored. The proper response to it is to treat it as a refutation of its least plausible premise, i.e., to ‘tollens’ it. I first set out van Inwagen’s argument. I then identify its least plausible premise and explain the consequence of denying it, that is, the acceptance of a plenitudinous, pluralist ontology. I (...)
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  46.  13
    Kenshi Miyabe (2010). An Extension of van Lambalgen's Theorem to Infinitely Many Relative 1-Random Reals. Notre Dame Journal of Formal Logic 51 (3):337-349.
    Van Lambalgen's Theorem plays an important role in algorithmic randomness, especially when studying relative randomness. In this paper we extend van Lambalgen's Theorem by considering the join of infinitely many reals which are random relative to each other. In addition, we study computability of the reals in the range of Omega operators. It is known that $\Omega^{\phi'}$ is high. We extend this result to that $\Omega^{\phi^{(n)}}$ is $\textrm{high}_n$ . We also prove that there exists A such that, for each n (...)
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  47.  16
    Sandy C. Boucher (2015). Functionalism and Structuralism as Philosophical Stances: Van Fraassen Meets the Philosophy of Biology. Biology and Philosophy 30 (3):383-403.
    I consider the broad perspectives in biology known as ‘functionalism’ and ‘structuralism’, as well as a modern version of functionalism, ‘adaptationism’. I do not take a position on which of these perspectives is preferable; my concern is with the prior question, how should they be understood? Adapting van Fraassen’s argument for treating materialism as a stance, rather than a factual belief with propositional content, in the first part of the paper I offer an argument for construing functionalism and structuralism as (...)
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  48.  3
    Sander Gaal, Esther Van Laarhoven, René Wolters, Raymond Wetzels, Wim Verstappen & Michel Wensing (2010). Patient Safety in Primary Care has Many Aspects: An Interview Study in Primary Care Doctors and Nurses. Journal of Evaluation in Clinical Practice 16 (3):639-643.
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  49.  32
    Anita Burdman Feferman (2012). Jean van Heijenoort: Kaleidoscope. [REVIEW] Logica Universalis 6 (3-4):277-291.
    Leitmotifs in the life of Jean van Heijenoort.
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  50.  22
    Solomon Feferman (2012). On Rereading van Heijenoort's Selected Essays. Logica Universalis 6 (3-4):535-552.
    This is a critical reexamination of several pieces in van Heijenoort’s Selected Essays that are directly or indirectly concerned with the philosophy of logic or the relation of logic to natural language. Among the topics discussed are absolutism and relativism in logic, mass terms, the idea of a rational dictionary, and sense and identity of sense in Frege.
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