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

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  1.  30
    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.
  2.  3
    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.
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  3.  7
    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.
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  4.  11
    René Veer (1990). The Reform of Soviet Psychology: A Historical Perspective. Studies in East European Thought 40 (1-3):205-221.
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  5.  5
    Donald Van De Veer (1979). Paternalism and Subsequent Consent. Canadian Journal of Philosophy 9 (4):631 - 642.
  6.  14
    Donald Veer (1980). Are Human Rights Alienable? Philosophical Studies 37 (2):165 - 176.
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  7.  10
    René Veer (1991). The Anthropological Underpinning of Vygotsky's Thinking. Studies in East European Thought 42 (2):73-91.
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  8.  1
    Henrik Walter, Susanne Erk & Ilya M. Veer (2015). The Temporal Dynamics of Resilience: Neural Recovery as a Biomarker. Behavioral and Brain Sciences 38.
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  9.  6
    Donald van De Veer (1973). Marx's View of Justice. Philosophy and Phenomenological Research 33 (3):366 - 386.
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  10.  5
    Vander Veer & L. Garrett (1964). Austin on Perception. Review of Metaphysics 17 (June):557-567.
  11.  5
    Garrett Vander Veer (1976). Scientific Materialism. Idealistic Studies 6 (1):1-19.
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  12.  3
    Garrett L. Vander Veer (1964). Austin on Perception. Review of Metaphysics 17 (4):557 - 567.
  13.  3
    W. H. Walsh & Garrett L. Vander Veer (1971). Bradley's Metaphysics and the Self. Philosophical Quarterly 21 (85):374.
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  14.  1
    Alan R. White & G. L. Vander Veer (1980). Philosophical Scepticism and Ordinary-Language Analysis. Philosophical Quarterly 30 (119):155.
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  15.  2
    R. Veer (1987). From Language and Thought to Thinking and Speech. Journal of Mind and Behavior 8:175.
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  16.  2
    Garrett L. Vander Veer & Stephan Korner (1971). What is Philosophy? One Philosopher's Answer. Philosophical Quarterly 21 (82):78.
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  17. Peter van der Veer (1992). Ayodhya and Somnath: Eternal Shrines, Contested. Social Research 59 (1).
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  18. Vander Veer & L. Garrett (1970). Bradley's Metaphysics and the Self. New Haven,Yale University Press.
  19. Yajan Veer (2008). Hinduism and Buddhism in Perspective. Munshiram Manoharlal Publishers.
     
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  20. Garrett L. Vander Veer (1990). Scepticism an Naturalism: Some Varieties. [REVIEW] International Studies in Philosophy 22 (1):138-139.
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  21. Garrett L. Vander Veer (1988). The Significance of Philosophical Scepticism. [REVIEW] International Studies in Philosophy 20 (3):149-150.
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  22.  7
    Ralph Ross (1971). Garrett L. Vander Veer, "Bradley's Metaphysics and the Self". [REVIEW] Journal of the History of Philosophy 9 (2):264.
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  23.  6
    Jack Gilroy (1980). Philosophical Skepticism and Ordinary-Language Analysis. By Garrett L. Vander Veer. Modern Schoolman 57 (2):194-195.
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  24.  9
    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-.
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  25.  2
    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 de 907 Pages. Desclée de Brouwer, Bruges, 1968. [REVIEW] Laval Théologique et Philosophique 26 (1):91.
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  26.  1
    Edward A. Hacker (1980). Garrett L. Vander Veer's "Philosophical Skepticism and Ordinary-Language Analysis". [REVIEW] Philosophy and Phenomenological Research 40 (3):452.
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  27.  5
    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-.
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  28. Antony Flew (1983). T. Regan and D. Van De Veer , "And Justice for All". [REVIEW] Philosophical Quarterly 33 (32):313.
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  29. C. K. Grant (1980). Vander Veer, G. L. "Philosophical Skepticism and Ordinary-Language Analysis". [REVIEW] Mind 89:312.
     
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  30. David Jasper (1990). Veer Durgadas Rathore. History of European Ideas 12 (1):133-133.
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  31. G. R. G. Mure (1971). Vander Veer, Garrett L.-"Bradley's Metaphysics and the Self". [REVIEW] Philosophy 46:357.
     
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  32. 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.
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  33. Josef Brozek (1994). The Collected Works of L. S. Vygotsky. Volume 1: Problems of General Psychology. Including the Volume Thinking and SpeechL. S. Vygotsky Robert W. Rieber Aaron S. Carton Norris MinickThe Collected Works of L. S. Vygotsky. Volume 2: The Fundamentals of Defectology L. S. Vygotsky Robert W. Rieber Aaron S. Carton Jane E. Knox Carol B. StevensUnderstanding Vygotsky: A Quest for SynthesisRene van der Veer Jaan Valsiner. [REVIEW] Isis 85 (2):351-353.
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  34. Roger Smith (1993). René van der Veer and Jaan Valsiner, Understanding Vygotsky: A Quest for Synthesis. Oxford: Blackwell, 1991. Pp. Xi + 450. ISBN 0-631-16528-2. £35.00. [REVIEW] British Journal for the History of Science 26 (1):122.
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  35.  30
    Peter Van der Veer (2009). Spirituality in Modern Society. Social Research: An International Quarterly 76 (4):1097-1120.
    This paper attempts to liberate the concept of "spirituality" from its apolitical consumerized present, and suggests that our thinking about selves as well as about secularity and religion must recognize its debts to Orientalist practices.
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  36. 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
     
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  37.  3
    Peter Van der Veer (2010). Transnational Religion; Hindu and Muslim Movements. Journal for the Study of Religions and Ideologies 3 (7):4-18.
    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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  38.  22
    Garrett L. Vander Veer (1990). Scepticism an Naturalism. International Studies in Philosophy 22 (1):138-139.
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  39.  9
    Garrett L. Vander Veer (1964). Austin on Perception. Review of Metaphysics 17 (4):557-567.
  40.  26
    Donald van De Veer (1979). Paternalism and Subsequent Consent. Canadian Journal of Philosophy 9 (4):631-642.
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  41.  10
    Heather Kettenis (2014). Reading: Quantifying Beauty: Chad Lavin’s Eating Anxiety. Evental Aesthetics 3 (2):32-41.
    Reading is an affective and reflective relationship with a text, whether it is a new, groundbreaking monograph or one of those books that keeps getting pulled off the shelf year after year. Unlike traditional reviews, the pieces in this section may veer off in new directions as critical reading becomes an extended occurrence of thinking, being, and creation. The Book: Eating Anxiety: The Perils of Food Politics. by Chad Lavin. Minneapolis: University of Minnesota Press, 2013.
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  42.  15
    Mandy-Suzanne Wong (2014). Reading: Aesthetics, Ownership, and Form of Life in Agamben's The Highest Poverty. Evental Aesthetics 2 (4):99-107.
    Reading is an affective and reflective relationship with a text, whether it is a new, groundbreaking monograph or one of those books that keeps getting pulled off the shelf year after year. Unlike traditional reviews, the pieces in this section may veer off in new directions as critical reading becomes an extended occurrence of thinking, being, and creation. The Highest Poverty: Monastic Rules and Form-of-Life, by Giorgio Agamben.Stanford: Stanford University Press, 2013.
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  43. 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.
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  44. Hent de Vries & Samuel Weber (eds.) (1997). Violence, Identity, and Self-Determination. Stanford University Press.
    With the collapse of the bipolar system of global rivalry that dominated world politics after the Second World War, and in an age that is seeing the return of "ethnic cleansing" and "identity politics," the question of violence, in all of its multiple ramifications, imposes itself with renewed urgency. Rather than concentrating on the socioeconomic or political backgrounds of these historical changes, the contributors to this volume rethink the _concept_ of violence, both in itself and in relation to the formation (...)
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  45.  29
    Donald van de Veer (1973). Marx's View of Justice. Philosophy and Phenomenological Research 33 (3):366-386.
  46.  17
    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.
  47.  9
    Joanna Demers (2013). Reading: The Novelty of Looking Back: Simon Reynolds' Retromania. Evental Aesthetics 2 (3):53-57.
    Reading is an affective and reflective relationship with a text, whether it is a new, groundbreaking monograph or one of those books that keeps getting pulled off the shelf year after year. Unlike traditional reviews, the pieces in this section may veer off in new directions as critical reading becomes an extended occurrence of thinking, being, and creation. Retromania: Pop Culture’s Addiction to Its Own Past, by Simon Reynolds. New York: Faber and Faber, 2011.
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  48.  2
    Peter van der Veer (1992). Ayodhya and Somnath: Eternal Shrines, Contested Histories. Social Research 59:85-110.
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  49.  21
    Peter van der Veer (2008). Does Sanskrit Knowledge Exist? Journal of Indian Philosophy 36 (5-6):633-641.
    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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  50.  3
    Mark Somos (2010). Saint Augustine of Hippo, Step-Father of Liberalism. History of European Ideas 36 (2):237-250.
    Ostensible contradictions between Augustine's account of the two cities are resolved by his concealed claim to the privileged epistemic status of a Christian prophet. Faith and grace provide the mobility between this quasi-divine and the fallen human position. Such mobility is impossible in a pluralist and secular system of thought. This is why, having lost the creative Augustinian ambiguity, the liberal philosophy of history and norms of relationship between state and individual continue to veer between the logical end-points of (...)
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