Search results for 'Ronnie de Sousa' (try it on Scholar)

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  1.  1
    A. Sousa (2006). Dr. Mrs. Dhanalakshmi De Sousa 1938-2005: A Tribute. Mens Sana Monographs 4 (1):211.
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  2.  9
    Carlos Eduardo B. De Sousa (2015). Modelos Neurais de Consciência: Uma Análise Neurofilosófica. Trans/Form/Ação 38 (2):95-128.
    Modelos neurocognitivos têm sido propostos para investigar a consciência. O objetivo é responder à pergunta sobre como o cérebro é capaz de produzir estados conscientes qualitativos. Os modelos são representações teóricas baseadas em algumas pesquisas empíricas. Contudo, a questão central, aparentemente trivial para alguns autores, refere-se à representatividade e confiabilidade dos modelos, i.e., saber se são capazes de explicar como a consciência emerge de processos neurais. Esses modelos são considerados como guia no estudo científico da consciência: os modelos cognitivos de (...)
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  3.  3
    Marco Túlio Sousa (2015). As narrativas do Reino: análise narrativa de programas televisivos da Igreja Universal nas madrugadas mineiras. Horizonte 12 (36):1415-1416.
    Dissertação: SOUSA, Marco Túlio de. As narrativas do Reino: Análise narrativa de programas televisivos da Igreja Universal nas madrugadas mineiras. 2014. 186f. Dissertação em Comunicação Social. Programa de Pós-graduação em Comunicação Social da Universidade Federal de Minas Gerais , Belo Horizonte.
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  4. Ronald De Sousa & Adam Morton (2002). Emotional Truth. Aristotelian Society Supplementary Volume 76:247-275.
    [Ronald de Sousa] Taking literally the concept of emotional truth requires breaking the monopoly on truth of belief-like states. To this end, I look to perceptions for a model of non-propositional states that might be true or false, and to desires for a model of propositional attitudes the norm of which is other than the semantic satisfaction of their propositional object. Those models inspire a conception of generic truth, which can admit of degrees for analogue representations such as emotions; (...)
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  5.  4
    Meline Costa Sousa (2015). Os processos de aquisição dos termos do silogismo segundo a investigação noética de avicena. Kriterion: Revista de Filosofia 56 (131):25-44.
    Tendo em vista o desacordo entre os comentadores contemporâneos acerca do modo pelo qual o intelecto teorético conhece no "Kitāb al-nafs" de Avicena, investigo se esta atividade se realiza por um sentido interno que é auxiliado pelo intelecto a fim de abstrair a forma material ou se é uma atividade exclusiva do intelecto que não depende das formas materiais, mas apenas da intuição das formas inteligíveis. Contudo, algumas passagens das seções V.5 e V.6, nas quais são descritas a atividade conjunta (...)
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  6. H. Bacelar Nicolau, Áurea Sousa, L. Bacelar Nicolau & M. S. Marques (2010). Do univariado ao multivariado: a escala de elementos tangíveisk, suas relaçoes com outras escalas e mais além. Revista Portuguesa de Filosofia 66 (2):383-406.
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  7.  1
    Felipe Sousa (2009). Institutions of Law: An Essay in Legal Theory de Donald Neil MacCormick. Filosofia Unisinos 10 (2):221-222.
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  8. P. Sousa (2005). Contribuçao Para Uma História Das Interpretaçoes de Heródoto, III.80-82. Humanitas 57:117-136.
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  9. Raimundo Expedito dos Santos Sousa & Ederson Luis Silveira (2014). Entre Diásporas E Estranhamentos: Tecendo Olhares Sobre a Obra de Sandra Cisneiros. Dialogos 18 (isupl):103-129.
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  10. Sousa Alves V. de (1978). O Enigma Do Universo. Revista Portuguesa de Filosofia 34 (1):69-113.
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  11.  2
    István Jancsó, Marco Morel, Eoin Paul O'Neill, Jessie Jane Vieira de Sousa, Temístocles Cezar & Jacqueline Hermann (2007). The King of America: Notes on the Late Acclamation of D. João VI in Brazil. Topoi: Revista de História 3 (se):0-0.
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  12.  1
    M. Da G. Borges De Sousa & Armando Carlini (1960). Prof. Armando Carlini. Revista Portuguesa de Filosofia 16 (3):365 - 368.
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  13. Maria Carmelita Homem Sousa de (1996). Hegel Em Berlim. Discurso Inaugural. Revista Portuguesa de Filosofia 52 (1):831-870.
     
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  14.  2
    Maria Carmelita Homem Sousa de (1986). Quando Heraclito parecia olhar o ser. Revista Portuguesa de Filosofia 42 (3):380-385.
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  15. Jessie Jane Vieira de Sousa (2007). A Juxta Jotum Naturare Society or incomplete corporatism? Topoi: Revista de História 3 (SE):0-0.
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  16. Marília Carvalho de Mello E. Alvim & Smfm De Sousa (1990). Relações biológicas entre populações indígenas atuais e pré-históricas do Brasil. Clio 1 (6):69-79.
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  17.  24
    Ronald De Sousa (2001). Moral Emotions. Ethical Theory and Moral Practice 4 (2):109 - 126.
    Emotions can be the subject of moral judgments; they can also constitute the basis for moral judgments. The apparent circularity which arises if we accept both of these claims is the central topic of this paper: how can emotions be both judge and party in the moral court? The answer I offer regards all emotions as potentially relevant to ethics, rather than singling out a privileged set of moral emotions. It relies on taking a moderate position both on the question (...)
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  18.  7
    Ronald B. De Sousa (1971). How to Give a Piece of Your Mind: Or, the Logic of Belief and Assent. Review of Metaphysics 25 (1):52 - 79.
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  19.  13
    Ronald De Sousa (2003). Perversion and Death. The Monist 86 (1):90-114.
    When philosophers recommend an attitude to death, no less than when they recommend the correct attitude to sex, we presume such advice to be grounded in rational considerations about what is natural and proper. Two things must follow: first, that there will be room for perverted attitudes to death; second, that some objective facts about death can be found to justify such an evaluation. I explore a parallel between the duality of psychological and biological approaches to erotic desire, regarded as (...)
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  20.  6
    Ronald De Sousa (1980). Arguments From Nature. Zygon 15 (2):169-191.
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  21.  28
    Ronald De Sousa (1984). The Natural Shiftiness of Natural Kinds. Canadian Journal of Philosophy 14 (4):561 - 580.
    The Philosophical search for Natural Kinds is motivated by the hope of finding ontological categories that are independent of our interests. Other requirements, of varying importance, are commonly made of kinds that claim to be natural. But no such categories are to be found. Virtually any kind can be termed 'natural' relative to some set of interests and epistemic priorities. Science determines those priorities at any particular stage of its progress, and what kinds are most 'natural' in that sense is (...)
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  22.  16
    Ronald B. De Sousa (1974). The Good and the True. Mind 83 (332):534 - 551.
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  23.  21
    R. B. De Sousa (1974). Kripke on Naming and Necessity. Canadian Journal of Philosophy 3 (3):447 - 464.
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  24.  12
    Ronald B. De Sousa (1997). What Can't We Do with Economics? Journal of Philosophical Research 22:197-209.
    Ainslie’s Picoeconomics presents an ingenious theory, based on a remarkably simple basic law about the rate of discounting the value of future prospects, which explains a vast number of psychological phenomena. Hyperbolic discount rates result in changes in the ranking of interests as they get closer in time. Thus quasi-homuncular “interests” situated at different times compete within the person. In this paper I first defend the generality of scope of Ainslie’s model, which ranges over several personal and subpersonal levels of (...)
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  25.  9
    Sanford G. Thatcher, James S. Stramel, Heather Blair, David Christensen, Ronald De Sousa, Timothy F. Murphy, Paul Raymont, Harold J. Dumain, Joseph A. Grispino, Todd Volker, Anto Knežević & Karen M. Kuss (1995). Letters to the Editor. Proceedings and Addresses of the American Philosophical Association 68 (5):107 - 122.
    A letter protesting the publication of a homophobic rant in the Proceedings of the APA.
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  26.  8
    Ronald B. De Sousa (1978). Self-Deceptive Emotions. Journal of Philosophy 75 (11):684 - 697.
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  27.  2
    Ronald De Sousa (1970). Knowledge, Consistent Belief, and Self-Consciousness. Journal of Philosophy 67 (3):66 - 73.
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  28.  1
    Ronald B. De Sousa (1984). Teleology and the Great Shift. Journal of Philosophy 81 (11):647 - 653.
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  29.  2
    Ronald De Sousa (2004). Is Art an Adaptation? Prospects for an Evolutionary Perspective on Beauty. Journal of Aesthetics and Art Criticism 62 (2):109 - 118.
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  30. Ronald De Sousa (1988). Seizing the Hedgehog by the Tail: Taylor on the Self and Agency. Canadian Journal of Philosophy 18 (3):421 - 432.
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  31. João Marcos Cardoso de Sousa & Ida Lucia Machado (2011). The Transgressive Function of Multiple Subjects in Speech Genres. Bakhtiniana 6 (1):111 - 128.
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  32.  11
    Juan José Tamayo (2011). Boaventura de Sousa Santos: Hacia una sociología de las ausencias y las emergencias. Utopía y Praxis Latinoamericana 16 (54):41-49.
    En el artículo se exponen las ideas principales de Boaventura de Sousa Santos, extrapoladas de sus libros más representativos. Una breve introducción a su reflexión política y a su crítica sociológica; vale decir, se interpreta la razón estratégica y globlal del telos de la Modernidad; a la vez que,..
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  33.  68
    Adam Morton (2012). Emotional Truth. By Ronald de Sousa. (Oxford UP, 2011. Pp. Xviii + 391. Price £38.00.). [REVIEW] Philosophical Quarterly 62 (246):220-222.
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  34.  1
    Francisco de Aquino Júnior (2015). Cristianismo numa sociedade plural: A propósito do livro de Boaventura de Sousa Santos Se Deus fosse um ativista dos direitos humanos. Horizonte 13 (40):2268-2291.
    This article discusses the issue of Christianity in a pluralistic society on the basis of the book "If God Were a Human Rights Activist", by Boaventura de Sousa Santos. In this book the author confronts the challenges that the "movements that demand the presence of religion in the public sphere" place for human rights in the context of ”ecology of conceptions of human dignity." This article begins by presenting the problem of Christianity in a pluralistic society and indicating two (...)
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  35. Dirk-Michael Hennrich (2011). Das Ding im Werk von Vilém Flusser und Eudoro de Sousa. Flusser Studies 11.
    The question about the thing is one of the main topics in the work of Vilém Flusser. It seeks to reconsider not only the phenomenology of the things and the problem between the natural and the cultural objects but, importantly, a focus on the “thing” forefronts his theory about human evolution from the manipulation of things towards the digitization of the so called non-things. The connection between Eudoro de Sousa and Vilém Flusser, both friends of the Brazilian Philosopher Vicente (...)
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  36.  64
    Ronald de Sousa (2002). Emotional Truth: Ronald de Sousa. Aristotelian Society Supplementary Volume 76 (1):247–263.
    Taking literally the concept of emotional truth requires breaking the monopoly on truth of belief-like states. To this end, I look to perceptions for a model of non-propositional states that might be true or false, and to desires for a model of propositional attitudes the norm of which is other than the semantic satisfaction of their propositional object. Those models inspire a conception of generic truth, which can admit of degrees for analogue representations such as emotions; belief-like states, by contrast, (...)
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  37.  1
    A. Pereira (2013). A Commentary on De Sousa's "Towards an Integrative Theory of Consciousness". Mens Sana Monographs 11 (1):210.
    De Sousa's comprehensive two-part review of a diversity of contemporary approaches to the study of consciousness is highly welcome. He makes us aware of a proliferation of theoretical and empirical approaches targeting a common theme, but diverging in many ways. He skilfully accomplishes a classification of kinds of approach, identification of the main representatives, their contributions, and respective limitations. However, he does not show how the desired integration could be accomplished. Besides summarising De Sousa's efficient analytical work, I (...)
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  38.  15
    Hichem Naar (2011). Review: Emotional Truth, Ronald de Sousa. [REVIEW] Metapsychology Online Reviews.
    Emotional Truth is de Sousa's second book on emotion. The Rationality of Emotion (1987) is to be counted among the classics in the now thriving field of the philosophy of emotion. Emotional Truth is a natural sequel; it not only expands on some of the ideas presented in de Sousa's older book, but presents new highly stimulating and often intriguing ideas as well. De Sousa's writing, although at times a bit hard to follow and unnecessarily technical, is (...)
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  39.  1
    Avinash De Sousa (2006). Dr. Mrs. Dhanalakshmi De Sousa 1938–2005: A Tribute. Mens Sana Monographs 4 (1):211.
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  40.  10
    Nair de Nazaré Castro Soares (2011). O Arcebispo de Braga D. Diogo de Sousa “Principe Umanizzato” Do Renascimento Eo Seu Projecto Educativo Moderno1. Humanitas 63:527-561.
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  41.  11
    Antoni Jesús Aguiló Bonet (2011). Boaventura de Sousa Santos: une proposition du dialogue interculturel à l'époque de la mondialisation. Utopía y Praxis Latinoamericana 16 (54):51-65.
    A partir de la definición de la globalización neoliberal como un localismo occidental globalizado, expresión de un nuevo tipo de imperialismo cultural, el objetivo principal de este artículo es el de llevar a cabo una exposición analítica de la propuesta de traducción intercultural e interpolítica d..
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  42. Christian Nimtz (2005). Axiologie, Motivation und Moral: Ein Kommentar zu Ronald de Sousa. E-Journal Philosophie der Psychologie 2.
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  43.  4
    Ricardo Salas Astraín (2008). Boaventura de Sousa Santos, Conocer desde el Sur. Para una cultura política emancipatoria, Editorial Universidad Bolivariana, Santiago, 2008, 285 p. [REVIEW] Polis 21.
    En este nuevo libro, del reconocido sociólogo portugués y perspicaz pensador de las grandes transformaciones socio-económicas y culturales de la globalización, se nos presenta -bajo un título provocativo- una relevante teoría de las ciencias sociales críticas. Esta elaboración teorética quiere dar efectivamente cuenta de la enorme complejidad de los procesos inherentes a la globalización hegemónica, y al mismo tiempo, a la rica dinámica de alternativas y resistencias plurales presentes en lo..
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  44. Antoni Jesús Aguiló Bonet (2010). La Democracia Revolucionaria, Un Proyecto Para El Siglo XXI (Entrevista a Boaventura de Sousa Santos). Revista Internacional de Filosofía Política 35:117-148.
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  45.  3
    Álvaro B. Márquez Fernández (2011). Boaventura de Sousa Santos: hacia una política emancipadora de las ciencias sociales en América Latina. Utopía y Praxis Latinoamericana: Revista Internacional de Filosofía Iberoamericana y Teoría Social 54:139-144.
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  46.  2
    Juan Carlos Gimeno & Mª Victoria Martín (2006). Boaventura de Sousa Santos: El milenio huérfano. Ensayos para una nueva cultura política. Editorial Trotta/ILSA, Madrid, 2005. Foro Interno. Anuario de Teoría Política 6:224-227.
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  47.  1
    Samuel Dimas (2014). A distinção entre enigma E mistério em eudoro de sousa: Elementos para Uma racionalidade metafísica do mistério de deus. Synesis 6 (1):226-244.
    Ao contrário do enigma que pode ser nomeado, representado e decifrado, o mistério é indizível e inefável. O Mistério não é uma obscuridade que pode ser dissipada pela luz meridiana da razão, mas é o próprio fundamento da racionalidade. O mistério refere-se ao excesso essencial de uma divina e incomensurável Ação criadora.
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  48.  1
    Oswaldo Porchat Pereira (1994). Resposta a Hilan Bensusan e Paulo A.G. de Sousa. Discurso 23:71-86.
    Em resposta a críticas dirigidas contra a postura neopirrônica defendida pelo autor em artigo anterior (Porchat 3), mostra-se que elas provêm de uma incompreensão básica da noção de fenômeno no ceticismo grego.
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  49. Francisco de Aquino Júnior (2015). Cristianismo Numa Sociedade Plural: A Propósito Do Livro de Boaventura de Sousa Santos Se Deus Fosse Um Ativista Dos Direitos Humanos. Horizonte 13 (40):2268.
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  50. Miguel Mandujano (2011). La Reinvención de la Emancipación Social En Boaventura de Sousa Santos. Astrolabio: Revista Internacional de Filosofía 11:282-289.
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