Search results for 'Scientia' (try it on Scholar)

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  1.  5
    Dionysis Christias (forthcoming). Can Sellars’ Argument for Scientific Realism Be Used Against His Own Scientia Mensura Principle? Synthese:1-27.
    The purpose of this paper is to evaluate Lange’s argument in support of Sellars’ scientific realism, which, if successful, surprisingly, undermines Sellars’ scientia mensura principle and justifies the anti-Sellarsian view to the effect that certain domains of discourse which use irreducibly normative descriptions and explanations are explanatorily autonomous. It will be argued that Lange’s argument against the layer-cake view is not strictly speaking Sellarsian, since Lange interprets Sellars’ argument in an overly abstract or formal manner. Moreover, I will suggest (...)
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  2.  8
    Max Lewis Edward Andrews (2015). Scientia and Radical Contingency in Thomas Aquinas. Philosophia 43 (1):1-12.
    Historically, Thomas Aquinas has been controversial for his use of Averroistic-Aristotelian metaphysics. Because of his doctrine of simplicity many of argued that this entails a necessitarian view of nature—a debate that would pass through Spinoza, Descartes, and even to this day. Nevertheless, Thomas would prevail, not only to sainthood, but to become the patron of education and the Teacher of the Church. The task in this paper is to demonstrate that, contrary to many current contentions in Protestant, and especially Evangelical (...)
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  3. V. Bridhavathi & P. K. Sivakumaar (2013). Scientia Biologia. Scientia 1 (1):17-20.
  4. D. Premnath & M. Indiraleka (2013). Scientia Biologia. Scientia 1 (1):1-5.
  5.  13
    Tarek R. Dika (2015). Method, Practice, and the Unity of Scientia in Descartes’s Regulae. Journal of Early Modern Studies 4 (2):93-110.
    For most commentators, the universality of Descartes’s method goes hand in hand with the uniformity with which it must be applied to any problem in any science. I will henceforth refer to this as the Uniformity Thesis. Finding themselves unable to identify such a uniformly applied method in any of Descartes’s extant treatises, many readers of Descartes have been led to conclude that Descartes’s method played little or no role in Cartesian science. My principle argument will be that Descartes did (...)
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  6. Paola Cantù, Bolzano Versus Kant: Mathematics as a Scientia Universalis. Philosophical Papers Dedicated to Kevin Mulligan.
    The paper discusses some changes in Bolzano's definition of mathematics attested in several quotations from the Beyträge, Wissenschaftslehre and Grössenlehre: is mathematics a theory of forms or a theory of quantities? Several issues that are maintained throughout Bolzano's works are distinguished from others that were accepted in the Beyträge and abandoned in the Grössenlehre. Changes are interpreted as a consequence of the new logical theory of truth introduced in the Wissenschaftslehre, but also as a consequence of the overcome of Kant's (...)
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  7. Yitzhak Y. Melamed (2013). “ ’Scientia Intuitiva’: Spinoza’s Third Kind of Cognition”. In Johannes Haag (ed.), Übergänge - diskursiv oder intuitiv? Essays zu Eckart Förster die 25 Jahre der Philosophie. Klostermann 99-116.
    I am not going to solve in this paper the plethora of problems and riddles surrounding Spinoza’s scientia intuitiva, but I do hope to break some new ground and help make this key doctrine more readily understandable. I will proceed in the following order (keep in mind the word ‘proceed’). I will first provide a close preliminary analysis of the content and development of Spinoza’s discussion of scientia intuitiva in the Treatise on the Emendation of the Intellect and (...)
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  8.  42
    Robert Pasnau (2010). Medieval Social Epistemology:Scientia for Mere Mortals. Episteme 7 (1):23-41.
    Medieval epistemology begins as ideal theory: when is one ideally situated with regard to one's grasp of the way things are? Taking as their starting point Aristotle's Posterior Analytics, scholastic authors conceive of the goal of cognitive inquiry as the achievement of scientia, a systematic body of beliefs, grasped as certain, and grounded in demonstrative reasons that show the reason why things are so. Obviously, however, there is not much we know in this way. The very strictness of this (...)
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  9.  18
    Leon Antonio Rocha (2011). Scientia sexualis versus ars erotica: Foucault, van Gulik, Needham. Studies in History and Philosophy of Science Part C 42 (3):328-343.
    This paper begins with a discussion of the scientia sexualis/ars erotica distinction, which Foucault first advances in History of Sexuality Vol. 1, and which has been employed by many scholars to do a variety of analytical work. Though Foucault has expressed his doubts regarding his conceptualization of the differences between Western and Eastern discourses of desire, he never entirely disowns the distinction. In fact, Foucault remains convinced that China must have an ars erotica. I will explore Foucault’s sources of (...)
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  10.  56
    Lilli Alanen (2008). Cartesian Scientia and the Human Soul. Vivarium 46 (3):418-442.
    Descartes's conception of matter changed the account of physical nature in terms of extension and related quantitative terms. Plants and animals were turned into species of machines, whose natural functions can be explained mechanistically. This article reflects on the consequences of this transformation for the psychology of human soul. In so far the soul is rational it lacks extension, yet it is also united with the body and affected by it, and so it is able to act on extended matter. (...)
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  11.  24
    Kenneth R. Westphal (2010-11). ‘Analytic Philosophy and the Long Tail of Scientia: Hegel and the Historicity of Philosophy’. The Owl of Minerva 42 (1-2):1–18.
    Rejection of the philosophical relevance of history of philosophy remains pronounced within contemporary analytic philosophy. The two main reasons for this rejection presuppose that strict deduction is both necessary and sufficient for rational justification. However, this justificatory ideal of scientia holds only within strictly formal domains. This is confirmed by a neglected non-sequitur in van Fraassen’s original defence of ‘Constructive Empiricism’. Conversely, strict deduction is insufficient for rational justification in non-formal, substantive domains of inquiry. In non-formal, substantive domains, rational (...)
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  12.  13
    Howard H. Chiang (2010). Liberating Sex, Knowing Desire: Scientia Sexualis and Epistemic Turning Points in the History of Sexuality. History of the Human Sciences 23 (5):42-69.
    This study considers the role of epistemic turning points in the historiography of sexuality. Disentangling the historical complexity of scientia sexualis, I argue that the late 19th century and the mid-20th century constitute two critical epistemic junctures in the genealogy of sexual liberation, as the notion of free love slowly gave way to the idea of sexual freedom in modern western society. I also explore the value of the Foucauldian approach for the study of the history of sexuality in (...)
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  13.  25
    Peter Anstey (2011). From Scientia to Science. Metascience 20 (2):295-297.
    From scientia to science Content Type Journal Article DOI 10.1007/s11016-010-9483-3 Authors Peter R. Anstey, Department of Philosophy, University of Otago, PO Box 56, Dunedin, 9054 New Zealand Journal Metascience Online ISSN 1467-9981 Print ISSN 0815-0796.
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  14.  19
    Aleksander Peczenik (2000). Scientia Iuris - an Unsolved Philosophical Problem. Ethical Theory and Moral Practice 3 (3):273-302.
    Legal dogmatics in Continental European law (scientia iuris, Rechtswissenschaft) consists of professional legal writings whose task is to systematize and interpret valid law. Legal dogmatics pursues knowledge of the existing law, yet in many cases it leads to a change of the law. Among general theories of legal dogmatics, one may mention the theories of negligence, intent, adequate causation and ownership. The theories produce principles and they also produce defeasible rules. By means of production of general and defeasible theories, (...)
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  15.  4
    Wendy Petersen Boring (2010). ""Revising Our Approach to" Augustinian Illumination": A Reconsideration of Bonaventure's Quaestiones Disputatae de Scientia Christi IV, Aquinas's Summa Theologiae Ia. 84, 1-8, and Henry of Ghent's, Summa Quaestionum Ordinarum, Q. 2, Art. 1, 2. [REVIEW] Franciscan Studies 68 (1):39-81.
    In lieu of an abstract, here is a brief excerpt of the content:A great deal of ink has been spilled on the topic of "Augustinian illumination" over the past two hundred years. Why add more? Although there have been, and continue to be, disagreements over the philosophical relevance of "Augustinian illumination," a standard picture of "Augustinian illumination" is widespread in journal articles, encyclopedias, and commentaries on medieval philosophy. "Augustinian illumination" is widely understood as that Platonic account of knowledge that holds (...)
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  16.  5
    Peter Nickl (2005). "Philosophie als, scientia affectiva"? Ein mittelalterlicher Begriff und seine Spuren in der Neuzeit. Perspektiven der Philosophie 31 (1):47-70.
    Läßt sich der Begriff ,,scientia affectiva" von der Theologie des 13. Jahrhunderts auf die Philosophie übertragen? Die Frage setzt die Klärung dessen voraus, was mit ,,affectus" gemeint ist – die auf gleicher Augenhöhe mit dem ,,intellectus" stehende, komplementäre geistige Seelenkraft. Den ,,affectus" privilegieren intellektkritische Philosophen wie Jacobi, Scheler, Levinas. Aber auch Kants Werk trägt affektive Züge. Ziel der Studie ist es, die erhellende Funktion des mittelalterlichen affectus-Begriffs – etwa als Hingabefähigkeit – so zur Sprache zu bringen, daß er als (...)
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  17. R. Guerizoli (2007). Au-Delà de la Scientia Transcendens? Le Cas Henri de Gand. In Roberto Hofmeister Pich (ed.), New Essays on Metaphysics as "Scientia Transcendens": Proceedings of the Second International Conference of Medieval Philosophy, Held at the Pontifical Catholic University of Rio Grande Do Sul (Pucrs), Porto Alegre/Brazil, 15-18 August 2006. Fédération Internationale des Instituts d'Études Médiévales
  18. L. Honnefelder (2007). Metaphysik Als Scientia Transcendens: Johannes Duns Scotus Und der Zweite Anfang der Metaphysik. In Roberto Hofmeister Pich (ed.), New Essays on Metaphysics as "Scientia Transcendens": Proceedings of the Second International Conference of Medieval Philosophy, Held at the Pontifical Catholic University of Rio Grande Do Sul (Pucrs), Porto Alegre/Brazil, 15-18 August 2006. Fédération Internationale des Instituts d'Études Médiévales
     
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  19. N. Maxwell (1979). Induzione, semplicità e progresso scientifico (Italian translation of "Induction, Simplicity and Scientific Progress". Scientia 114 (14), 1979, 629-653). Scientia 73 (14):655.
    In a recent work, Popper claims to have solved the problem of induction. In this paper I argue that Popper fails both to solve the problem, and to formulate the problem properly. I argue, however, that there are aspects of Popper's approach which, when strengthened and developed, do provide a solution to at least an important part of the problem of induction, along somewhat Popperian lines. This proposed solution requires, and leads to, a new theory of the role of simplicity (...)
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  20. Vincent Shen (2009). Philosophical Discourses on Scientia Dei-A Comparative Study with Buddha's Wisdom. Philosophy and Culture 36 (7):95-113.
    Discussion on God's knowledge, awareness of God with people though are different, but still closely related. This article talks about God's knowledge, although knowledge of God and the people, but not for the medieval Shengboerna the so-called "secular knowledge" and "God of knowledge" distinction; this will only be God's own knowledge or wisdom, philosophical discussion. First, the paper will compare the start, mainly related to the so-called Fozhi Buddhism and Western philosophers such as Aristotle,圣多瑪斯, Hegel and others about God, know (...)
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  21.  11
    Eric W. Hagedorn (2015). Ockham's Scientia Argument for Mental Language. Oxford Studies in Medieval Philosophy 3:145-168.
    William Ockham held that, in addition to written and spoken language, there exists a mental language, a structured representational system common to all thinking beings. Here I present and evaluate an argument found in several places across Ockham's corpus, wherein he argues that positing a mental language is necessary for the nominalist to meet certain ontological constraints imposed by Aristotle’s account of scientific demonstration.
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  22. Keith DeRose (1992). Descartes, Epistemic Principles, Epistemic Circularity, and Scientia. Pacific Philosophical Quarterly 73 (3):220-238.
  23.  3
    Daniel Selcer (2013). From Scientia Operativa to Scientia Intuitiva: Producing Particulars in Bacon and Spinoza. Intellectual History Review 24 (1):1-19.
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  24.  19
    Harald Holz (1983). Ethica-Scientia Practica. The Beginnings of Philosophical Ethics in the 13th Century. Philosophy and History 16 (2):140-141.
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  25.  14
    Richard A. Watson (1980). Scientia Rerum Natura Occultarum. International Studies in Philosophy 12 (2):96-98.
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  26.  21
    Brandon C. Look (2011). Tom Sorell, G. A. J. Rogers, and Jill Kaye, Eds.Scientia in Early Modern Philosophy: Seventeenth-Century Thinkers on Demonstrative Knowledge From First Principles. Dordrecht: Springer, 2010. Pp. Xvi+139. $139.00. [REVIEW] Hopos: The Journal of the International Society for the History of Philosophy of Science 1 (2):367-371.
  27.  21
    Jan Kielbasa (2013). What is First? Metaphysics as Prima Philosophia and Ultima Scientia in the Works of Thomas Aquinas. Philosophia 41 (3):635-648.
    The article analyzes the status of metaphysics in relation to other sciences, especially the sense and reasons behind its priority in the system of sciences, as conveyed in the works of Thomas Aquinas. The question of what comes first in the system of sciences has led to an exploration and justification of the criteria behind this priority. According to Thomas Aquinas, metaphysics is justly considered to be the first philosophy: on the one hand it is occupied with what comes first (...)
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  28. Ludger Honnefelder (1990). Scientia Transcendens Die Formale Bestimmung der Seiendheit Und Realität in der Metaphysik des Mittelalters Und der Neuzeit.
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  29.  10
    Giorgio Tagliacozzo (1995). “Felix Culpa”—and—“Nova Scientia Tentatur”. New Vico Studies 13:139-143.
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  30.  17
    Philipp Haueis (2012). Apollinian Scientia Sexualis and Dionysian Ars Erotica?: On the Relation Between Michel Foucault's History of Sexuality and Friedrich Nietzsche's Birth of Tragedy. Journal of Nietzsche Studies 43 (2):260-282.
    In a variety of Michel Foucault's writings, one can recognize the fundamental influence that the work of Friedrich Nietzsche had on the method of the French philosopher and historian, even though Nietzsche is only rarely mentioned in direct references. The most obvious influence can be seen in Foucault's adaption of the genealogical method, which he theoretically explores in his essay "Nietzsche, Genealogy, History." Scholarship acknowledges this adaptation but otherwise restricts the application of Nietzschean concepts to Foucault's writings to central notions (...)
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  31.  12
    Margaret D. Wilson (1983). Infinite Understanding, Scientia Intuitiva, and Ethics 1.16. Midwest Studies in Philosophy 8 (1):181-191.
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  32. R. Darge (2004). First Philosophy as Scientia-Transcendens According to Duns Scotus: The Science of Being Or'onto-Logic'? Philosophisches Jahrbuch 111 (1):43-61.
     
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  33.  28
    B. Hallen (1985). Book Reviews : African Philosophy: Myth or Reality?. BY L. APOSTEL and E. STORY. Ghent, Belgium: Scientia Publishers, 1981. Pp. 428. Belgian Francs 1,280. [REVIEW] Philosophy of the Social Sciences 15 (1):109-111.
  34.  11
    Therese Scarpelli (2007). Bonaventure’s Christocentric Epistemology: Christ’s Human Knowledge as the Epitome of Illumination in De Scientia Christi. Franciscan Studies 65 (1):63-85.
  35.  3
    Gottfried Wilhelm Leibniz (2006). Book Teil A: Teil a, a 1. Scientia Generalis. Characteristica. Calculus Universalis, 35. -; 56. In Philosophische Schriften Band 4: Band 4: 1677-1690. Akademie Verlag 102-194.
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  36. Ra Te Velde (2003). Understanding the Scientia of Faith. Reason and Faith in Aquina's Summa Theologiae. In Fergus Kerr (ed.), Contemplating Aquinas: On the Varieties of Interpretation. University of Notre Dame Press
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  37.  3
    Mário S. de Carvalho (1937). Intellect Et Imagination: La «Scientia de Anima» Selon Les'commentaires du Collège Des Jésuites de Coimbra'. História 2:23.
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  38.  1
    José Higuera Rubio (2015). La recepción en el Arte luliano de los términos "ars": "scientia-philosophia-sapientia". Anales Del Seminario de Historia de la Filosofía 31 (2).
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  39.  7
    Marienza Benedetto (2005). Metaphysica sapientia scientia divina: soggetto e statuto della filosofia prima nel Medioevo. Rivista di Storia Della Filosofia 3.
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  40.  6
    Pasquale Porro (2012). Dalla pagina alla scientia. L’identificazione tra libri e sapere scientifico nel Medioevo scolastico e il caso anomalo della teologia. Quaestio 11 (1):225-253.
    The official documents of the Parisian Faculty of Arts show a close identification between the philosophical sciences and the corresponding textbooks: to learn a particular science means essentially to read certain, prescribed books. The case of theology seems to be different, however. In spite of the fact that the Bible served as a paradigm for the ‘textualization’ of all kinds of knowledge, and even of the whole world, it did not fit perfectly the epistemological criteria which Aristotle’s Posterior analytics established (...)
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  41.  5
    J. T. Muckle (1958). Utrum Theologia Sit Scientia: A Quodlibet Question of Robert Holcot. Mediaeval Studies 20 (1):127-153.
  42.  8
    Chloë Taylor (2009). Pornographic Confessions? Sex Work and Scientia Sexualis in Foucault and Linda Williams. Foucault Studies 7:18-44.
    In the first volume of the History of Sexuality , Michel Foucault states in passing that prostitution and pornography, like the sexual sciences of medicine and psychiatry, are involved in the proliferation of sexualities and the perverse implantation. Against an influential misinterpretation of this passage on the part of film studies scholar Linda Williams, this paper takes up Foucault’s claim and attempts to explain the mechanism through which the sex industry, and pornography in particular, functions analogously to the sexual sciences (...)
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  43.  1
    Benjamin Hohman (2015). Toward a More Eudaimonistic Scientia. Heythrop Journal 57 (2):n/a-n/a.
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  44.  6
    Joshua C. Benson (2004). Structure and Meaning in St. Bonaventure's Quaestiones Disputatae De Scientia Christi. Franciscan Studies 62 (1):67-90.
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  45.  9
    William J. Courtenay (1991). The Registers of the University of Paris and the Statutes Against the Scientia Occamica. Vivarium 29 (1):13-49.
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  46.  3
    Hope A. Olson, Jihee Beak & Inkyung Choi (2013). Le naturel est artificiel : l’héritage de la scientia scientiarum. Hermes 66:, [ p.].
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  47.  5
    Scott Stapleford (2011). Tom Sorell, G. A. J. Rogers, and Jill Kraye, Eds. , 'Scientia' in Early Modern Philosophy: Seventeenth-Century Thinkers on Demonstrative Knowledge From First Principles . Reviewed By. [REVIEW] Philosophy in Review 30 (6):438-441.
  48.  2
    Gottfried Wilhelm Leibniz (2006). Book Teil A: Teil a, a 1. Scientia Generalis. Characteristica. Calculus Universalis, 1. -; 34. In Philosophische Schriften Band 4: Band 4: 1677-1690. Akademie Verlag 1-101.
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  49.  2
    Gottfried Wilhelm Leibniz (2006). Book Teil A: Teil a, a 1. Scientia Generalis. Characteristica. Calculus Universalis, 176. -; 194. In Philosophische Schriften Band 4: Band 4: 1677-1690. Akademie Verlag 829-925.
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  50.  2
    Gottfried Wilhelm Leibniz (2006). Book Teil A: Teil a, a 1. Scientia Generalis. Characteristica. Calculus Universalis, 195. -; 211. In Philosophische Schriften Band 4: Band 4: 1677-1690. Akademie Verlag 926-1002.
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