Search results for 'Renéder Veer' (try it on Scholar)

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  1. Jaan Valsiner & Renéder Veer (1988). On the Social Nature of Human Cognition: An Analysis of the Shared Intellectual Roots of George Herbert Mead and Lev Vygotsky. Journal for the Theory of Social Behaviour 18 (1):117–136.score: 120.0
  2. Donald Veer (1980). Are Human Rights Alienable? Philosophical Studies 37 (2):165 - 176.score: 30.0
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  3. Donald Van De Veer (1979). Paternalism and Subsequent Consent. Canadian Journal of Philosophy 9 (4):631 - 642.score: 30.0
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  4. Vander Veer & L. Garrett (1964). Austin on Perception. Review of Metaphysics 17 (June):557-567.score: 30.0
  5. Donald van De Veer (1973). Marx's View of Justice. Philosophy and Phenomenological Research 33 (3):366 - 386.score: 30.0
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  6. Garrett Vander Veer (1976). Scientific Materialism. Idealistic Studies 6 (1):1-19.score: 30.0
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  7. René Veer (1991). The Anthropological Underpinning of Vygotsky's Thinking. Studies in East European Thought 42 (2):73-91.score: 30.0
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  8. A. J. E. De Veer & J. M. A. M. Janssens (1994). Victim‐Orientated Discipline, Interpersonal Understanding and Guilt. Journal of Moral Education 23 (2):165-182.score: 30.0
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  9. Jaan Valsiner & René Veer (1988). On the Social Nature of Human Cognition: An Analysis of the Shared Intellectual Roots of George Herbert Mead and Lev Vygotsky. Journal for the Theory of Social Behaviour 18 (1):117-136.score: 30.0
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  10. Peter van der Veer (1992). Ayodhya and Somnath: Eternal Shrines, Contested. Social Research 59 (1).score: 30.0
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  11. Garrett L. Vander Veer (1964). Austin on Perception. Review of Metaphysics 17 (4):557 - 567.score: 30.0
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  12. Vander Veer & L. Garrett (1970). Bradley's Metaphysics and the Self. New Haven,Yale University Press.score: 30.0
  13. R. Veer (1987). From Language and Thought to Thinking and Speech. Journal of Mind and Behavior 8:175.score: 30.0
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  14. Yajan Veer (2008). Hinduism and Buddhism in Perspective. Munshiram Manoharlal Publishers.score: 30.0
     
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  15. René Veer (1990). The Reform of Soviet Psychology: A Historical Perspective. Studies in East European Thought 40 (1-3):205-221.score: 30.0
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  16. Garrett L. Vander Veer & Stephan Korner (1971). What is Philosophy? One Philosopher's Answer. Philosophical Quarterly 21 (82):78.score: 30.0
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  17. W. H. Walsh & Garrett L. Vander Veer (1971). Bradley's Metaphysics and the Self. Philosophical Quarterly 21 (85):374.score: 30.0
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  18. Alan R. White & G. L. Vander Veer (1980). Philosophical Scepticism and Ordinary-Language Analysis. Philosophical Quarterly 30 (119):155.score: 30.0
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  19. H. J. Rose (1936). J. A. G. Van der Veer: Reiniging En Reinheid Bij Plato: With a Summary in English. Pp. Xii + 139. Amsterdam: H. J. Paris, 1936. Paper. [REVIEW] The Classical Review 50 (06):237-.score: 9.0
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  20. G. R. G. Mure (1971). Bradley's Metaphysics and the Self, By Garrett L. Vander Veer. (London: Yale University Press, 1970. Pp.311. £4.50.). Philosophy 46 (178):357-.score: 9.0
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  21. Henri Declève (1970). Oeuvres de Saint Augustin — 4 Série : Traités Anti-Donatistes. Volume IV. Traduction de G. Finaert, Introductions Et Notes Par A. C. De Veer. Un Volume Relié (13 X 17 Cm) de 907 Pages. Desclée de Brouwer, Bruges, 1968. [REVIEW] Laval Théologique Et Philosophique 26 (1):91.score: 9.0
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  22. Jack Gilroy (1980). Philosophical Skepticism and Ordinary-Language Analysis. By Garrett L. Vander Veer. The Modern Schoolman 57 (2):194-195.score: 9.0
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  23. David Jasper (1990). Veer Durgadas Rathore (an Epic). History of European Ideas 12 (1):133-133.score: 9.0
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  24. J. E. Weakland (2002). Nation and Religion: Perspectives on Europe and Asia. Edited by Peter van der Veer and Hartmut Lehmann. The European Legacy 7 (1):150-150.score: 9.0
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  25. Donald van de Veer (1973). Marx's View of Justice. Philosophy and Phenomenological Research 33 (3):366-386.score: 3.0
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  26. Peter van der Veer (2008). Does Sanskrit Knowledge Exist? Journal of Indian Philosophy 36 (5-6):633-641.score: 3.0
    This paper addresses the near impossibility of writing the social history of knowledge production in India. It also considers the question of the historicity of Sanskrit traditions. It concludes with pointing at a major lacuna in the SKS project, namely the examination or ritual and religious knowledge.
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  27. René van der Veer (1987). The Relation Between Vygotsky and Mead Reconsidered. A Comment on Glock. Studies in East European Thought 34 (1-2):91-93.score: 3.0
  28. Donald van De Veer (1979). Paternalism and Subsequent Consent. Canadian Journal of Philosophy 9 (4):631-642.score: 3.0
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  29. Rasoul Nejadmehr (2009). Education, Science and Truth. Routledge.score: 3.0
    What is the main problem of contemporary education? Rasoul Nejadmehr argues that the cardinal problem with education is that it does not have an adequate notion of truth underpinning it. Thinkers mainly tend to veer towards two poles - absolutism and relativism. While a one-sided tendency toward absolutism leads to reified categories of thought and alienation, a tendency toward relativism leads to lack of universality and nihilism. Education, Science and Truth suggests a way out by bridging not only divides (...)
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  30. —Peter van der Veer (2008). The Clash Within: Democracy, Religious Violence, and India’s Future - by Martha C. Nussbaum. Ethics and International Affairs 22 (1):117–119.score: 3.0
  31. Garrett L. Vander Veer (1988). The Significance of Philosophical Scepticism. International Studies in Philosophy 20 (3):149-150.score: 3.0
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  32. Paul Helm (1994). Calvin and Bernard on Freedom and Necessity: A Reply to Brümmer. Religious Studies 30 (4):457 - 465.score: 3.0
    It is argued that Calvin does not veer between two incompatible accounts of grace, freedom and necessity in "Institutes II". 2, but presents a consistent position. The consistency is evident once it is seen that Calvin carefully distinguished between necessity and compulsion. For him not all necessitated acts are compelled, but all human acts which are the outcome of efficacious divine grace are necessitated by that grace. Because Calvin is consistent, there is no need to suppose that he has (...)
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  33. Van der Veer Peter (2010). Sincretism, Multiculturalism Si Discursul Tolerantei. Journal for the Study of Religions and Ideologies 2 (5):4-20.score: 3.0
    Syncretism is a term which, in comparative religion, refers to a process of religious mixture, of heterogeneous blending of faiths and beliefs. Therefore it represents an aspect of religious interaction over time. Syncretism is an interesting, though evasive, concept. It may be seen negatively as a distortion of absolute Truth. It may be seen positively as a sign of tolerance. In each these cases, it must be identified in discourse. Syncretism in seventeenth-century Europe and multiculturalism in the United States today (...)
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  34. Garrett Vander Veer (1976). Scientific Materialism. Idealistic Studies 6 (January):1-19.score: 3.0
     
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  35. C. Boorse, D. Van De Veer & T. Regan (1987). Health Care Ethics: An Introduction. In Donald VanDeVeer & Tom Regan (eds.), Health Care Ethics: An Introduction. Temple Univ. Press.score: 3.0
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  36. Henrietta De Veer (forthcoming). Myth Sequences From the" Kojiki": A Structural Study. Japanese Journal of Religious Studies.score: 3.0
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  37. Antony Flew, T. Regan & D. Van de Veer (1983). And Justice for All. Philosophical Quarterly 33 (132):313.score: 3.0
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  38. Maggie Nelson & Evan Lavender-Smith (2011). The Fragment as a Unit of Prose Composition. Continent 1 (3):158-170.score: 3.0
    continent. 1.3 (2011): 158-170. The Fragment as a Unit of Prose Composition: An Introduction —Ben Segal The fragment, the note, the idea, the aphorism even: there are many names and as many uses for such small shards of free-floating text. Typically fragments are less works than gestures, arrows pointing in the direction a person might research, meditate on or develop. Unlike paragraphs or sentences, they do not flow directly from and into their bordering text. Instead they are independent, defined by (...)
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  39. Peter Van der Veer (forthcoming). Ayodhya and Somnath: Eternal Shrines, Contested Histores. Social Research.score: 3.0
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  40. Garrett L. Vander Veer (1964). Austin on Perception. Review of Metaphysics 17 (4):557-567.score: 3.0
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  41. René van der Veer (2008). Exploring Vygotsky's Legacy : The Meaning of Mediation. In B. van Oers (ed.), The Transformation of Learning: Advances in Cultural-Historical Activity Theory. Cambridge University Press.score: 3.0
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  42. René van der Veer (2008). Multiple Readings of Vygotsky. In B. van Oers (ed.), The Transformation of Learning: Advances in Cultural-Historical Activity Theory. Cambridge University Press.score: 3.0
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  43. Donald Van de Veer (1992). Pornography. In Lawrence C. Becker & Charlotte B. Becker (eds.), The Encyclopedia of Ethics. Garland Publishing Inc.score: 3.0
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  44. R. Van der Veer (1987). Review of Thought and Language by Lev S. Vygotsky (Newly Revised, Translated, and Edited by Alex Kozulin). [REVIEW] Journal of Mind and Behavior 8 (1):175-177.score: 3.0
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  45. René Van Der Veer (2006). Radical‐Local Teaching and Learning: A Cultural‐Historical Approach by M. Hedegaard and S. Chaiklin. British Journal of Educational Studies 54 (2):265-267.score: 3.0
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  46. Garrett L. Vander Veer (1990). Scepticism an Naturalism. International Studies in Philosophy 22 (1):138-139.score: 3.0
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  47. Peter Van der Veer (2009). Spirituality in Modern Society. Social Research: An International Quarterly 76 (4):1097-1120.score: 3.0
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  48. René van der Veer (1991). The Anthropological Underpinning of Vygotsky's Thinking. Studies in Soviet Thought 42 (2):73-91.score: 3.0
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  49. Peter van der Veer (2008). The Clash Within: Democracy, Religious Violence, and India's Future, Martha C. Nussbaum (Cambridge, Mass.: Harvard University Press, 2007), 432 Pp., $29.95 Cloth. [REVIEW] Ethics and International Affairs 22 (1):117-119.score: 3.0
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  50. Peter Van der Veer (2010). Transnational Religion; Hindu and Muslim Movements. Journal for the Study of Religions and Ideologies 3 (7):4-18.score: 3.0
    This paper deals with transnational Hindu and Muslim movements. It rejects the common assertion that migrant communities are conservative in religious and social matters by arguing that ‘traditionalism’ requires considerable ideological creativity that transforms previous practices and discourses considerably. It suggests instead that religious movements, active among migrants, develop cosmopolitan projects that can be viewed as alternatives to the cosmopolitanism of the European Enlightenment. This raises a number of challenges concerning citizenship, integration and political loyalty for governmentality in the nation-states (...)
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