Search results for 'Tamás Scheibner' (try it on Scholar)

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  1. Tamás Scheibner (2010). Balázs Trencsényi and Michal Kopeček (Eds): Discourses of Collective Identity in Central and Southeast Europe. Vol. I: Late Enlightenment—Emergence of the Modern 'National Idea.' Vol. II: National Romanticism—the Formation of National Movements. [REVIEW] Studies in East European Thought 62 (2):245-247.score: 240.0
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  2. G. M. Tamás, Péter György & Sándor Radnóti (eds.) (2008). A Másként-Gondolkodó: Tamás Gáspár Miklós 60. Élet És Irodalom.score: 180.0
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  3. G. M. Tamás (2011). Marx on 1989. Angelaki 15 (3):123-137.score: 30.0
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  4. G. M. Tamás (1994). Old Enemies and New: A Philosophic Postscript to Nationalism. [REVIEW] Studies in East European Thought 46 (1-2):129 - 148.score: 30.0
  5. G. M. Tamas (2002). From Subjectivity to Privacy and Back Again. Social Research: An International Quarterly 69 (1):201-221.score: 30.0
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  6. Gáspár Miklós Tamás (forthcoming). A Disquisition on Civil Society. Social Research.score: 30.0
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  7. Gáspár Miklós Tamás (2002). Să Fii de Stânga În Europa de Est. Dilema 494:20.score: 30.0
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  8. H. Scheibner (1996). An Additive Decomposition of a Colour Does Not Require Orthogonality. In Enrique Villanueva (ed.), Perception. Ridgeview. 99-99.score: 30.0
     
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  9. Viera Scheibner (2000). Adverse Effects of Adjuvants in Vaccines. Nexus 8 (1):1-14.score: 30.0
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  10. V. S. Scheibner (forthcoming). Shaken Baby Syndrome. Nexus.score: 30.0
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  11. G. M. Tamás (1993). Conservation, Philosophy and Eastern Europe. In János Kristóf Nyíri & Barry Smith (eds.), Philosophy and Political Change in Eastern Europe. Hegeler Institute.score: 30.0
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  12. Gaspar Miklos Tamás (forthcoming). Ethnarchy and Ethno-Anarchism. Social Research.score: 30.0
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  13. G. M. Tamas (1996). On Memory and Horror A Response to Tzveran Todorov. Common Knowledge 5:27-32.score: 30.0
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  14. D. Tamas & Nes-Peter Gelleri (1979). On the Use of Mathematics in Sociology Today. In János Farkas (ed.), Sociology of Science and Research. Akadémiai Kiadó. 407.score: 30.0
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  15. G. M. Tamás (1993). Restoration Romanticism. Public Affairs Quarterly 7 (4):379-401.score: 30.0
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  16. Gaspar Miklos Tamas (2001). Scrisoare catre prietenii mei romani. Dilema 416.score: 30.0
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  17. G. M. Tamás & Tim Wilkinson (2005). Susan Sontag: An Obituary. Common Knowledge 11 (3):361-366.score: 30.0
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  18. Pal Tamas & Application Possibilities (1979). The Ecology of the Research Process. In János Farkas (ed.), Sociology of Science and Research. Akadémiai Kiadó. 203.score: 30.0
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  19. György Tamás (1986). The Logic of Categories. Sold and Distributed in the U.S.A. And Canada by Kluwer Academic.score: 30.0
     
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  20. Paul Tamas (1990). The Limits of Influence. World Futures 29 (1):69-80.score: 30.0
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  21. James Somerville (2006). Racism in Mind Edited by Michael P. Levine and Tamas Pataki. Philosophical Books 47 (3):289-291.score: 15.0
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  22. Nora Berend (2003). Pál Engel, The Realm of St Stephen: A History of Medieval Hungary, 895–1526. Trans. Tamás Pálosfalvi. Ed. Andrew Ayton. London and New York: I. B. Tauris, 2001. Pp. Xix, 452; Genealogical Tables and 7 Maps. $69.50. [REVIEW] Speculum 78 (2):496-497.score: 15.0
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  23. Paul Richard Blum (2013). A Magyarországi Aquinói Szent Tamás Társaság Közleménei [Communications of the Hungarian Thomas Aquinas Society] 2.score: 15.0
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  24. István Gábor Cselényi, Bulcsú Hoppál Kál & József Kormos (eds.) (2007). Aquinói Szent Tamás Nyomán: A Magyarországi Aquinói Szent Tamás Társaság Konferenciái 2004-2005. [Magyarországi Aquinói Szent Tamás Társaság].score: 15.0
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  25. Ibn Ezra (2009). Chapter Four Ibn Ezra, a Maimonidean Authority: The Evidence of the Early Ibn Ezra Supercommentaries Tamas Visi. In James T. Robinson (ed.), The Cultures of Maimonideanism: New Approaches to the History of Jewish Thought. Brill. 9--89.score: 15.0
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  26. Zoltán Frenyó (ed.) (2010). Molnár Tamás Eszmevilága. Gondolat.score: 15.0
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  27. Ivan Sanders (1978). Has Shaped Their Lives and Art Ever Since. Tamas Kabdebo is a Poet, Translator and Novelist Who Makes His Home in England. His Minden Ido\(Every Time) is a Tribute to the Impulsive Heroism of Youth and the Wistful Acquies-Cence of Middle Age. [REVIEW] Kriterion 175:8.score: 15.0
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  28. J. Tate (1939). G. Scheibner: Der Aufbaudes 20. und 21. Buches der Ilias. Pp. vi+147. Boma-Leipzig: Noske, 1939. Paper. The Classical Review 53 (5-6):215-216.score: 15.0
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  29. Andrew Valls (2005). Michael P. Levine and Tamas Pataki, Eds., Racism in Mind Reviewed By. Philosophy in Review 25 (5):361-363.score: 15.0
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  30. M. Vetö (2011). Bulletin Hobbes XXIII-bulletin heideggérien-comptes rendus-Tamas pavlovits, Blaise Pascal. Archives de Philosophie 74 (2):319.score: 15.0
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  31. Michael Levine & Tamas Pataki (eds.) (2004). Racism in Mind: Philosophical Explanations of Racism and Its Implications. Cornell UP.score: 6.0
    Michael P. Levine, Tamas Pataki. the case of racism. If one understands racism to be rooted in some underlying psychological structure, then while what is ordinarily called racist behavior may well be indicative of such an underlying structure, ...
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  32. Tomoko Iwasawa (2011). Tama in Japanese Myth: A Hermeneutical Study of Ancient Japanese Divinity. University Press of America.score: 5.0
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  33. Chinese Room (2008). Tama Coutts. In Benjamin Hale (ed.), Philosophy Looks at Chess. Open Court Press. 25.score: 5.0
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  34. Tamás Demeter (2009). Two Kinds of Mental Realism. Journal for General Philosophy of Science 40 (1):59-71.score: 3.0
    I argue that there is a distinction to be drawn between two kinds of mental realism, and I draw some lessons for the realism-antirealism debate. Although it is already at hand, the distinction has not yet been drawn clearly. The difference to be shown consists in what realism is about: it may be either about the interpretation of folk psychology, or the ontology of mental entities. I specify the commitment to the fact-stating character of the discourse as the central component (...)
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  35. Tamás Demeter (2002). Supervenient Causation and Programme Explanation. Grazer Philosophische Studien 64 (1):83-93.score: 3.0
    Frank Jackson, Philip Pettit, and Jaegwon Kim put forward two models of higher-level causal explanation. Advocates of both versions are inclined to draw the conclusion that the models don't differ substantially. I argue, on the contrary, that there are relevant metaphysical differences between Jackson and Pettit's notion of programme explanation on the one hand, and Kim's idea of supervenient causation on the other. These can be traced back to underlying differences between the contents of their physicalisms.
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  36. Paul Richard Blum (2013). Gasparo Contarini’s Response to Pomponazzi: A Methodic Antidote to Physicalism of the Mind. In A Magyarországi Aquinói Szent Tamás Társaság Közleménei [Communications of the Hungarian Thomas Aquinas Society] 2. 7-20.score: 3.0
  37. Tamás Demeter (2010). In Defence of Empty Realism. Journal for General Philosophy of Science 40 (1):195-197.score: 3.0
    This piece defends the distinction I have drawn in my "Two Kinds of Mental Realism" against criticism put forward in János Tőzsér's "Mental Realism Reloaded".
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  38. Tamas Demeter (2009). Can the Strong Program Be Generalized? Review of Sociology 15 (1):5-16.score: 3.0
    I argue that, despite recent attempts, the strong program in the sociology of knowledge cannot be applied as a general method of inquiry in the history of ideas. My main point is that its methodological commitments only allow the strong program to be fruitful in those fields of knowledge whose content can be given by truth conditions. But even in these fields sociological questions can be asked that are not sensitive to truth conditional content. In these cases, as I argue, (...)
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  39. Tamás Demeter & Gábor Á Zemplén (2010). Being Charitable to Scientific Controversies: On the Demonstrativity of Newton's Experimentum Crucis. The Monist 93 (4):640-656.score: 3.0
    Current philosophical reflections on science have departed from mainstream history of science with respect to both methodology and conclusions. The article investigates how different approaches to reconstructing commitments can explain these differences and facilitate a mutual understanding and communication of these two perspectives on science. Translating the differences into problems pertaining to principles of charity, the paper offers a platform for clarification and resolution of the differences between the two perspectives. The outlined contextual approach occupies a middle ground between mainstream (...)
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  40. Tamás Demeter (2008). The Sociological Tradition of Hungarian Philosophy. Studies in East European Thought 60 (1-2):1-16.score: 3.0
    In this introductory paper I sketch the tradition, several early aspects of which are discussed in the following essays and reviews. I introduce the main figures whose work initiated and maintained the sociological orientation in Hungarian philosophy thereby tracing its evolution. I suggest that its sociological outlook, if taken to be a characteristic tendency that gives Hungarian philosophy its distinctive flavour, provides us with the framework of a possible narrative about the history of Hungarian philosophy in the broader context of (...)
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  41. Tamás Demeter (2009). Where Rationality Is. In Barbara Merker (ed.), Verstehen: Nach Heidegger und Brandom. Meiner.score: 3.0
    The paper contrasts Robert Brandom’s account of rationality with that of Daniel Dennett. It argues that neither of them is tenable, and sketches an alternative outlook that avoids the problems. In spite of their fundamental differences, both Brandom and Dennett employ a robust, i.e. explanatory and predictive notion of rationality, and for different reasons they both fail to offer a plausible theory supporting it. The lesson offered here is that rationality should not be treated alongside other norms prescribing behaviour, as (...)
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  42. Tamás Demeter (2010). The Search for an Image of Man. Studies in East European Thought 62 (2):155-167.score: 3.0
    The present paper offers a narrative of the post-World War II development of Hungarian philosophy, and argues that it is characterized by a double, historical and anthropological orientation under Marx’s influence. The resulting amalgam is an intellectual history that looks beyond the ideas themselves, searching for underlying images of man which are represented as ideological backgrounds to theories of nature, society, cognition, etc. The most important works of this approach interpret ideas and anthropologies within a Marxist framework, and see them (...)
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  43. Tamás Demeter (2012). Liberty, Necessity and the Foundations of Hume's 'Science of Man'. History of the Human Sciences 25 (1):15-31.score: 3.0
    In this article I suggest that section VIII of Hume’s Enquiry Concerning Human Understanding could be read as a contribution to the foundational issues of a characteristic 18th-century enterprise, namely the ‘science of man’. More specifically, it can be read as a summary of his attempt to place this science on an experimental footing, with an awareness of the lessons he has drawn in the previous sections of the Enquiry. This interpretation fits with an overall reading of the work as (...)
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  44. Tamas Pataki (1997). Self-Deception and Wish-Fulfilment. Philosophia 25 (1-4):297-322.score: 3.0
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  45. Tamás Demeter (2009). Folk Psychology Is Not a Metarepresentational Device. European Journal of Analytic Philosophy 5 (2):19-38.score: 3.0
    Here I challenge the philosophical consensus that we use folk psychology for the purposes of metarepresentation. The paper intends to show that folk psychology should not be conceived on par with fact-stating discourses in spite of what its surface semantics may suggest. I argue that folk-psychological discourse is organised in a way and has conceptual characteristics such that it cannot fulfill a fact-stating function. To support this claim I develop an open question argument for psychological interpretations, and I draw attention (...)
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  46. Tamás Demeter (ed.) (2004). Essays on Wittgenstein and Austrian Philosophy. Rodopi.score: 3.0
  47. Tamás Demeter (2012). Hume's Experimental Method. British Journal for the History of Philosophy 20 (3):577-599.score: 3.0
    In this article I attempt to reconstruct David Hume's use of the label ?experimental? to characterise his method in the Treatise. Although its meaning may strike the present-day reader as unusual, such a reconstruction is possible from the background of eighteenth-century practices and concepts of natural inquiry. As I argue, Hume's inquiries into human nature are experimental not primarily because of the way the empirical data he uses are produced, but because of the way those data are theoretically processed. He (...)
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  48. Tamás Demeter (1999). Beyond Wittgenstein. [REVIEW] Studies in East European Thought 51 (4):329-340.score: 3.0
  49. Tamás Demeter (2008). Agency, Ethics and Politics in Aurel Kolnai's Philosophy. [REVIEW] Studies in East European Thought 60 (1-2):173-175.score: 3.0
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  50. Tamás Demeter (2013). Mental Fictionalism: The Very Idea. The Monist 96 (4):483-504.score: 3.0
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