Search results for 'Roman Olson' (try it on Scholar)

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  1.  4
    Kelly Olson (2009). Cosmetics in Roman Antiquity: Substance, Remedy, Poison. Classical World: A Quarterly Journal on Antiquity 102 (3):291-310.
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  2.  3
    Kelly Olson (2013). C.A. Williams Roman Homosexuality. Second Edition. Pp. Xx + 471, Pls. New York: Oxford University Press, 2010 . Paper, £19.99, US$29.95. ISBN: 978-0-19-538874-9. [REVIEW] The Classical Review 63 (1):304-305.
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  3. Kelly Olson (2003). Roman Underwear Revisited. Classical World: A Quarterly Journal on Antiquity 96 (2).
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  4. Nancy Tuana, Ryan L. Sriver, Toby Svoboda, Roman Olson, Peter J. Irvine, Jacob Haqq-Misra & Klaus Keller (2012). Towards Integrated Ethical and Scientific Analysis of Geoengineering: A Research Agenda. Ethics, Policy and Environment 15 (2):136 - 157.
    Concerns about the risks of unmitigated greenhouse gas emissions are growing. At the same time, confidence that international policy agreements will succeed in considerably lowering anthropogenic greenhouse gas emissions is declining. Perhaps as a result, various geoengineering solutions are gaining attention and credibility as a way to manage climate change. Serious consideration is currently being given to proposals to cool the planet through solar-radiation management. Here we analyze how the unique and nontrivial risks of geoengineering strategies pose fundamental questions at (...)
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  5. David R. Olson & Janet W. Astington (2000). Minds in the Making Essays in Honor of David R. Olson.
     
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  6. Eric Olson, Eric T. Olson Warum Wir Tiere Sind.
    Was sind wir? Wie immer man sich zu dieser Frage stellt, eines scheint offenkundig: Wir sind Tiere, genauer gesagt: menschliche Tiere, Mitglieder der Art Homo sapiens. Dabei mag es überraschen, daß viele Philosophen diese vermeintlich banale Tatsache abstreiten. Plato, Augustinus, Descartes, Locke, Berkeley, Hume, Kant und Hegel, um nur einige herausragende zu nennen, waren alle der Meinung, wir seien keine Tiere. Es mag zwar sein, daß unsere Körper Tiere sind. Doch sind wir nicht mit unseren Körpern gleichzusetzen. Wir sind etwas (...)
     
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  7. Mancur Lloyd Olson (2004). Mancur Lloyd Olson. In Gisela Riescher (ed.), Politische Theorie der Gegenwart in Einzeldarstellungen. Von Adorno Bis Young. Alfred Kröner Verlag 369.
     
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  8. Glending Olson (1988). The Canterbury Tales and the Good SocietyPaul A. Olson. Speculum 63 (4):972-974.
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  9. Hilary Clement Olson, John E. Damuth & C. Hans Nelson (2016). To: “Latest Quaternary Sedimentation in the Northern Gulf of Mexico Intraslope Basin Province: II — Stratigraphic Analysis and Relationship to Glacioeustatic Climate Change,”Hilary Clement Olson, John E. Damuth, and C. Hans Nelson,Interpretation,4, No. 1, SC81–SC95, Doi: Http://Dx.Doi.Org/10.1190/INT-2015-0111.1. [REVIEW] Interpretation 4 (3):Y1-Y1.
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  10.  11
    Peter McCormick (1976). The Literary Work of Art: An Investigation on the Borderlines of Ontology, Logic, and Theory of Literature. By Roman Ingarden. Translated by G. G. Grabowicz. Evanston: Northwestern University Press, 1973. Pp. Lxxiii, 415, $15.The Cognition of the Literary Work of Art. By Roman Ingarden. Translated by R. A. Crowley and K. R. Olson. Evanston: Northwestern University Press, 1973. Pp. Xxx, 436. $15.Roman Ingarden and Contemporary Polish Aesthetics: Essays. Edited by P. Graff and S. Krzemién-Ojak. Warsaw: Polish Scientific Publishers, 1975. Pp. 267. [REVIEW] Dialogue 15 (3):511-515.
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  11.  5
    Glenys Davies (2012). Self-Presentation Of Roman Women Olson Dress and the Roman Woman. Self-Presentation and Society. Pp. Xvi + 171, Ills. London and New York: Routledge, 2008. Paper, £20.99, US$35.95 . ISBN: 978-0-415-41476-0. [REVIEW] The Classical Review 62 (1):255-257.
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  12. Roman Ingarden (1973). The Cognition of the Literary Work of Art. Translated by Ruth Ann Crowley and Kenneth R. Olson. Northwestern University Press.
     
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  13.  88
    Daniel von Wachter (2005). Roman Ingarden’s Ontology: Existential Dependence, Substances, Ideas, and Other Things Empiricists Do Not Like. In A. Chrudzimski (ed.), Existence, Culture, and Persons: The Ontology of Roman Ingarden. Ontos
    About the ontology of the Polish philosopher Roman Ingarden, as presented in his treatise 'The Controversy about the Existence of the World'.
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  14. E. J. Lowe (2002). Material Coincidence and the Cinematographic Fallacy: A Response to Olson. Philosophical Quarterly 52 (208):369-372.
    Eric T. Olson has argued that those who hold that two material objects can exactly coincide at a moment of time, with one of these objects constituting the other, face an insuperable difficulty in accounting for the alleged differences between the objects, such as their being of different kinds and possessing different persistence-conditions. The differences, he suggests, are inexplicable, given that the objects in question are composed of the same particles related in precisely the same way. In response, I (...)
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  15.  62
    Bart Streumer, Why Jonas Olson Cannot Believe the Error Theory Either.
    According to Jonas Olson, "a plausible moral error theory must be an error theory about all irreducible normativity". I agree. But unlike Olson, I think that we cannot believe this error theory. I first argue that Olson is wrong to think that reasons for belief need not be irreducibly normative. I then argue that if reasons for belief are irreducibly normative, we cannot believe an error theory about all irreducible normativity. I then show that if we cannot (...)
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  16.  59
    Dirk Schlimm & Hansjörg Neth (2008). Modeling Ancient and Modern Arithmetic Practices: Addition and Multiplication with Arabic and Roman Numerals. In B. C. Love, K. McRae & V. M. Sloutsky (eds.), Proceedings of the 30th Annual Conference of the Cognitive Science Society. Cognitive Science Society 2097--2102.
    To analyze the task of mental arithmetic with external representations in different number systems we model algorithms for addition and multiplication with Arabic and Roman numerals. This demonstrates that Roman numerals are not only informationally equivalent to Arabic ones but also computationally similar—a claim that is widely disputed. An analysis of our models' elementary processing steps reveals intricate tradeoffs between problem representation, algorithm, and interactive resources. Our simulations allow for a more nuanced view of the received wisdom on (...)
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  17.  47
    Daan Evers (2016). Jonas Olson's Evidence for Moral Error Theory. Journal of Moral Philosophy 13 (4):403-418.
    Jonas Olson defends a moral error theory in (2014). I will first argue that Olson is not justified in believing the error theory as opposed to moral nonnaturalism in his own opinion. I will then argue that Olson is not justified in believing the error theory as opposed to moral contextualism either (although the latter is not a matter of his own opinion).
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  18.  37
    A. Fisher (2015). Moral Error Theory: History, Critique and Defence by Jonas Olson. Analysis 75 (2):355-356.
    A review of Jonas Olson's "Moral Error Theory: History, critique and defence".
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  19. Pierre Mallia (2010). Problems Faced with Legislating for IVF Technology in a Roman Catholic Country. Medicine, Health Care and Philosophy 13 (1):77-87.
    Malta traditionally enjoys a Roman Catholic Society, with the official religion of the country being cited in the second article of the constitution. Recently the government proposed to legislate to regulate human reproductive technology, in particular In Vitro Fertilization, which has been practiced for over two decades without controlling legislation. A Parliamentary Committee for social affairs was set up to study the situation inviting most stakeholders. The arguments gravitated mostly on issues of the status of the embryo and the (...)
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  20.  21
    S. S. Coleman (2013). Direct and Indirect Abortion in the Roman Catholic Tradition: A Review of the Phoenix Case. [REVIEW] HEC Forum 25 (2):127-143.
    In Roman Catholic Moral Theology, a direct abortion is never permitted. An indirect abortion, in which a life threatening pathology is treated, and the treatment inadvertently leads to the death of the fetus, may be permissible in proportionately grave situations. In situations in which a mother’s life is endangered by the pregnancy before the fetus is viable, there is some debate about whether the termination of the pregnancy is a direct or indirect abortion. In this essay a recent case (...)
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  21.  14
    Stasys Vėlyvis & Vilija Mikuckienė (2009). Origin of Bankruptcy Procedure in Roman Law. Jurisprudence 117 (3):285-297.
    In order to clarify the objectives of bankruptcy, to reveal the true essence of bankruptcy procedure and the origin of legal terms, it is necessary to ascertain the nature of this institute of law, as well as the reasons for its creation and development. This article provides historic analysis of the development of the institute of bankruptcy procedure. For this purpose, a historic comparative research is undertaken in the article, in order to find certain parallels of bankruptcy procedure under (...) law and the modern bankruptcy procedure. Roman law has been chosen as the most phenomenal ancient law for the purposes of undertaking a historic analysis of the development of bankruptcy procedure. In the authors’ opinion, it it the best example that reveals the origin of bankruptcy procedure, and the reasons for its formation. Analysis of certain private law institutes of Roman law enables the authors to conclude that the main features (principles) of the bankruptcy procedure formed precisely under Roman law: replacement of personal liability by pecuniary; public auction as a form of realization of debtor’s property; transition from selling of debtor’s property as a whole to disposal of property in divided property units; creation of subject, who administers auctions of debtor’s property under oath not to act in selfish purposes; setting of a term of 30 days, during which a debtor has to cover the debts (claims’ dispute resolution); establishment of the institute of informing creditors about initiated procedures of debt retrieval and encouragement to join these procedures; establishment of the ban to recover debts from household items; laying of the foundations of the institute of peace agreement between the debtor and his creditors; establishment of actio Pauliana - a remedy for the protection of creditors rights. The mentioned rules in one way or another eventually have been transferred to legal acts on legal relations in case of bankruptcy of many foreign countries. (shrink)
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  22.  33
    Robert C. Koons, A Lutheran's Case for Roman Catholicism.
    I wrote the following essay in early 2006 while still a member of the Lutheran Church -- Missouri Synod. On the Vigil of Pentecost in A.D. 2007 (May 25th) I was formally received into the fellowship of the Roman Catholic Church at the parish of St. Louis the King of France in Austin, Texas.
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  23.  4
    Pierre Vinclair (2015). Éléments pour une noétique du roman. Methodos 15.
    Alors que la narratologie prétendait dévoiler les structures du récit en général, Vincent Descombes, dans son livre sur Proust, affirme qu’une science conséquente de la littérature doit rendre compte de la manière particulière qu’a chaque genre littéraire de produire du sens. Nous présentons dans cet article une approche noétique des genres qui, tentant de dépasser l’opposition entre sémiologie et herméneutique, s’intéresse à la manière dont les structures symboliques créent des modes de pensée particuliers. En remarquant que les fondateurs de la (...)
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  24.  2
    Korneel Van Lommel (2015). Heroes and Outcasts: Ambiguous Attitudes Towards Impaired and Disfigured Roman Veterans. Classical World: A Quarterly Journal on Antiquity 109 (1):91-117.
    This paper will focus on physically impaired and disfigured soldiers and their perception in Roman antiquity from the late Republic until the early Imperial era (third century BC until third century AD). Based on case studies from literary sources, this paper aims to explore the integration of impaired and disfigured veterans into Roman civil society. The first part outlines the ambiguous attitudes shown towards these veterans, who were both praised and ridiculed, and seeks explanations. The second part argues (...)
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  25.  8
    Sophie Lalanne (2008). L’odyssée des héroïnes du roman grec. Clio 2 (28):121-132.
    Après l’Odyssée d’Homère et les Argonautiques d’Apollonios de Rhodes, les romans grecs offrentassurément les plus célèbres des récits de voyage de la littérature grecque de l’Antiquité. Cinq romans ont été composés entre le ier et le iiie siècles après J.-C. et nous ont été conservés par l’intermédiaire de manuscrits médiévaux. Dans ces textes, les héroïnes sont embarquées dans une navigation périlleuse qui sera l’occasion d’une mise à l’épreuve des qualités qui leur seront utiles à leur retour pour accomplir leur destin (...)
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  26.  7
    Benjamin Straumann (2007). Natural Rights and Roman Law in Hugo Grotius's Theses LVI, De Iure Praedae_ and _Defensio Capitis Quinti Maris Liberi. Grotiana 26 (1):341-365.
    Roman property law and Roman contract law as well as the property centered Roman ethics put forth by Cicero in several of his works were the traditions Grotius drew upon in developing his natural rights system. While both the medieval just war tradition and Grotius's immediate political context deserve scholarly attention and constitute important influences on Grotius's natural law tenets, it is a Roman tradition of subjective legal remedies and of just war which lays claim to (...)
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  27.  7
    Guy Bouchard (1982). Gilson, l'oeuvre d'art et le roman. Philosophiques 9 (2):195-221.
    La philosophie de l'art d'Étienne Gilson n'accorde aucune place au roman. Après avoir dégagé les raisons de ce rejet et en avoir dévoilé les présupposés, nous montrons que le roman a droit de cité dans la sphère des arts majeurs, et ce même à partir des principes de la théorie de Gilson.Gilson's philosophy of art leaves no room to the novel. First, we elucidate his reasons to do so, then we disclose their presuppositions, and finally we show that (...)
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  28.  13
    Charles Sayward (2004). Roman Suzuko on Situational Identity. Sorites 15:42-49.
    This paper gives a semantical account for the (i)ordinary propositional calculus, enriched with quantifiers binding variables standing for sentences, and with an identity-function with sentences as arguments; (ii)the ordinary theory of quantification applied to the special quantifiers; and (iii)ordinary laws of identity applied to the special function. The account includes some thoughts of Roman Suszko as well as some thoughts of Wittgenstein's Tractatus.
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  29.  5
    Roman Darowski (2012). Summary: Roman Darowski. Filozofia Jezuitów na ziemiach dawnej Rzeczypospo-litej w XIX wieku, Kraków: WAM/Wydawnictwo Ignatianum, 2013. Forum Philosophicum: International Journal for Philosophy 17 (2):283-296.
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  30.  5
    Arkadiusz Chrudzimski (2012). Roman Ingarden. In Antonio Cimino & Vincenzo Costa (eds.), Storia della fenomenologia. Carocci Editore
    Roman Ingarden (1893-1970) apparteneva a quegli allievi di Husserl che si designano come “fenomenologia di Gottinga”. Si tratta della prima generazione di fenomenologi, nella quale rientravano, fra gli altri, anche Adolf Reinach, Hedwig Conrad-Martius ed Edith Stein. I ricercatori di questo gruppo erano influenzati soprattutto dalle Ricerche logiche di Husserl e reagirono un po’ stupiti alla sua successiva svolta idealistica. Per quanto riguarda lo stesso Ingarden, egli incontrò Husserl solo dopo la pubblicazione delle Idee, tuttavia filosoficamente appartiene senza dubbio (...)
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  31.  3
    Marius Jonaitis & Elena Kosaitė-Čypienė (2009). Conception of Roman Marriage: Historical Experience in Context of National Family Policy Concept. Jurisprudence 116 (2):295-316.
    On 3 June 2008 the National Family Policy Concept was adopted by Seimas that states the goals and principles of the state family policy and several times refers to historical and scientific experience. The present article aims to reveal the historical and legal experience of the ancient Rome that laid foundations of contemporary private law and to compare the goals of the National Family Policy Concept and the state policy of the ancient Rome regarding family issues. The concept of family (...)
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  32.  8
    Julia Kursell (2010). First Person Plural: Roman Jakobson's Grammatical Fictions. Studies in East European Thought 62 (2):217 - 236.
    Roman Jakobson, who had left Russia in 1920 and in 1941 took refuge in the USA from the Nazis, was one of the main figures in post war linguistics and structuralism. Two aspects of his work are examined in this article. Firstly, Jakobson purifies his linguistic theory of pragmatic references. Secondly, he develops his own diplomatic mission of mediating between East and West. In this article, I argue that these two aspects did not develop independently from one another. Instead (...)
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  33.  2
    Marius Jonaitis & Inga Žalėnienė (2009). The Concept of Bar and Fundamental Principles of an Advocate's Activity in Roman Law. Jurisprudence 117 (3):299-312.
    In Roman civil procedure legal representatives (cognitores, procuratores) functioned together with their different assistants (advocati, patroni, oratores) who had the right to participate in the procedure together with the party and not instead of it. This article aims to show the peculiarities of the legal status of advocates, patrons, rhetoricians and other assistants of the litigants in civil procedure, the concept of a bar, as a professional corporation, presumption of its origin and mission in ancient Rome, origins of state (...)
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  34.  2
    Mindaugas Maksimaitis & Stasys Vėlyvis (2011). The Beginning of Lithuanian Roman Legal System Research and its Pioneer, A. Tamošaitis (article in Lithuanian). Jurisprudence 18 (3):805-820.
    Based on archival documents, regulatory and other official materials, as well as the press of that time, the article attempts to shed some light on the complex beginning of Lithuanian Roman legal system research. Since the beginning of theUniversity law degree in 1922, the Roman law courses (then divided into history and dogma, the system) were taught with an exclusive focus. However, while assembling the faculty of professors at the Lithuanian university, in the beginning they had to content (...)
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  35.  1
    Eugene Falk & Roman Ingarden (1982). The Poetics of Roman Ingarden. Journal of Aesthetics and Art Criticism 40 (3):345-347.
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  36.  1
    Nóda Mózes (2010). The Roman Catholic Denominational Education Between the World Wars. Journal for the Study of Religions and Ideologies 1 (3):115-130.
    After the unification process of 1918, in the former Hungarian State schools Romanian language was introduced as a teaching language. Consequently, the Hungarian as a teaching language was solely pre- served in the vocational schools. The governments showed little understanding toward the minorities’ vocational schools, aiming rather at the unification of the scholar system. The Roman Catholic Church sustained and administrated hundreds of elementary and secondary schools, many of them having a multi-secular history. Based on the documents from the (...)
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  37.  1
    Marius Jonaitis & Albertas Milinis (2011). Human Life as Legal Value and its Protection in the Roman Law (article in Lithuanian). Jurisprudence 18 (3):821-840.
    Right to life is an essential natural right protected and defended by law. The aim of this publication is to discuss the main issues regarding human right to life and its protection in the Roman law. Article deals with the problems of beginning and end of the human life and legal capacity in Rome, elements of legal protection of slaves and family members subject to pater familias life as well as the principle crimes attempting to human life. First of (...)
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  38. Arkadiusz Chrudzimski (2004). Roman Ingarden. Ontology From a Phenomenological Point of View. Reports on Philosophy 22:121-142.
    Ontology is doubtless the most important part of Roman Ingarden’s (1893-1970) philosophy. Contrary to Husserl, Ingarden always believed that any serious philosophical investigation must involve an ontological basis and he tried to formulate a solid ontological framework for his philosophy. There are several reasons why this ontology deserves our attention. For those who are interested in Husserl’s transcendental phenomenology, Ingarden’s ontology could be treated as an ingenious attempt to analyse the conceptual structure and hidden ontological assumptions of Husserl’s transcendental (...)
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  39. Wldzimierz Galewicz, Elisabeth Ströker & Wldyslw Strózewski (eds.) (1994). Kunst Und Ontologie Für Roman Ingarden Zum 100. Geburtstag. Monograph Collection (Matt - Pseudo).
    This collection of 12 essays at the 100th anniversary of Roman Ingarden is to show the actuality of the outstanding Polish representative of twentieth century philosophy. The authors take up Ingarden's main philosophical topics and, accordingly, deal with phenomenological and ontological problems on the various modes of givenness and existence in the wide range of real and intentional being, true and fictional existence, and they devote particular interest to Ingarden's conception of reality as well as to his aesthetics and (...)
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  40. Roman Ingarden & Anna-Teresa Tymieniecka (1959). For Roman Ingarden Nine Essays in Phenomenology. Nijhoff.
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  41. Roman Ingarden & Patricia Limido-Heulot (2001). La Controverse Idéalisme-Réalisme Lettre À Husserl Sur la 6e Recherche Logique Et l'Idéalisme ; Remarques Sur le Problème "Idéalisme-Réalisme" ; des Motifs Qui Ont Conduit Husserl À l'Idéalisme Transcendantal ; Qu'y a-T-Il de Nouveau Dans la Krisis de Husserl? Précédé de, Phénoménologie Et Ontologie Chez Roman Ingarden Par Patricia Limido-Heulot. Monograph Collection (Matt - Pseudo).
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  42.  15
    John W. Martens (2003). One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law. Brill Academic Publishers.
    This book studies the influence of Hellenism and Greco-Roman philosophy on Philo of Alexandria's view of the Mosaic law.
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  43.  56
    D. Degrazia (2002). Are We Essentially Persons? Olson, Baker, and a Reply. Philosophical Forum 33 (1):81-99.
  44.  46
    J. Wilkins (2002). Land and Sea: Italy and the Mediterranean in the Roman Discourse of Dining. American Journal of Philology 124 (3):359-375.
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  45. Arkadiusz Chrudzimski (1999). Die Erkenntnistheorie von Roman Ingarden. Kluwer.
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  46.  17
    G. S. Sumi (2001). Impersonating the Dead: Mimes at Roman Funerals. American Journal of Philology 123 (4):559-585.
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  47.  16
    M. Roller (2002). Horizontal Women: Posture and Sex in the Roman Convivium. American Journal of Philology 124 (3):377-422.
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  48.  43
    David B. Hershenov (2002). Olson's Embryo Problem. Australasian Journal of Philosophy 80 (4):502-511.
  49.  11
    J. F. Donahue (2002). Toward a Typology of Roman Public Feasting. American Journal of Philology 124 (3):423-441.
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  50. Elmar Holenstein (1976). Roman Jakobson's Approach to Language Phenomenological Structuralism. Monograph Collection (Matt - Pseudo).
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