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

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  1.  13
    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.
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  2. G. M. Tamás, Péter György & Sándor Radnóti (eds.) (2008). A Másként-Gondolkodó: Tamás Gáspár Miklós 60. Élet És Irodalom.
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  3. G. M. Tamas (2002). From Subjectivity to Privacy and Back Again. Social Research: An International Quarterly 69 (1):201-221.
     
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  4.  9
    G. M. Tamás & Tim Wilkinson (2005). Susan Sontag: An Obituary. Common Knowledge 11 (3):361-366.
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  5.  39
    G. M. Tamás (2011). Marx on 1989. Angelaki 15 (3):123-137.
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  6.  6
    Paul Tamas (1990). The Limits of Influence. World Futures 29 (1):69-80.
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  7. György Tamás (1986). The Logic of Categories. Sold and Distributed in the U.S.A. And Canada by Kluwer Academic.
  8.  36
    G. M. Tamás (1994). Old Enemies and New: A Philosophic Postscript to Nationalism. [REVIEW] Studies in East European Thought 46 (1-2):129 - 148.
  9. Gáspár Miklós Tamás (2002). Să Fii de Stânga În Europa de Est. Dilema 494:20.
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  10.  1
    G. Tamas (1994). A Disquisition On Civil Society. Social Research 61:205-222.
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  11. L. H. Germer, E. J. Scheibner & C. D. Hartman (1960). Study of Adsorbed Gas Films by Electron Diffraction. Philosophical Magazine 5 (51):222-236.
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  12. H. Scheibner (1996). An Additive Decomposition of a Colour Does Not Require Orthogonality. In Enrique Villanueva (ed.), Perception. Ridgeview 99-99.
     
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  13. Viera Scheibner (2000). Adverse Effects of Adjuvants in Vaccines. Nexus 8 (1):1-14.
     
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  14. V. S. Scheibner (forthcoming). Shaken Baby Syndrome. Nexus.
     
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  15. 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
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  16. G. Tamás (1996). Ethnarchy and Ethno-Anarchism. Social Research 63.
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  17. G. M. Tamas (1996). On Memory and Horror A Response to Tzveran Todorov. Common Knowledge 5:27-32.
     
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  18. 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.
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  19. G. M. Tamás (1993). Restoration Romanticism. Public Affairs Quarterly 7 (4):379-401.
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  20. Gaspar Miklos Tamas (2001). Scrisoare catre prietenii mei romani. Dilema 416.
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  21. Pal Tamas & Application Possibilities (1979). The Ecology of the Research Process. In János Farkas (ed.), Sociology of Science and Research. Akadémiai Kiadó 203.
     
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  22. Ábel Tamás (2014). The Morphological Metamorphosis of Thetis in Catullus’ Poem 64. Classical World: A Quarterly Journal on Antiquity 107 (3):405-408.
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  23.  5
    Akos Sivado (2015). Tamás Demeter, Kathryn Murphy and Claus Zittel, Eds., Conflicting Values of Inquiry: Ideologies of Epistemology in Early Modern Europe. Reviewed By. Philosophy in Review 35 (6):290-293.
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  24.  4
    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.
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  25.  7
    James Somerville (2006). Racism in Mind Edited by Michael P. Levine and Tamas Pataki. Philosophical Books 47 (3):289-291.
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  26. 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.
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  27. Nora Berend (2003). The Realm of St. Stephen: A History of Medieval Hungary, 895-1526Pál Engel Tamás Pálosfalvi Andrew Ayton. Speculum 78 (2):496-497.
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  28. Paul Richard Blum (2013). A Magyarországi Aquinói Szent Tamás Társaság Közleménei [Communications of the Hungarian Thomas Aquinas Society] 2.
     
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  29. 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].
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  30. 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.
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  31. István Fehér (1993). Fragments In Memory Of Tamás Nyíri. Existentia 3 (1-4):635-640.
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  32. Zoltán Frenyó (ed.) (2010). Molnár Tamás Eszmevilága. Gondolat.
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  33. 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: Journal of Philosophy 175:8.
     
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  34. Eva Schaper (1967). "Ästhetische Aufsätze": G. Tamás. [REVIEW] British Journal of Aesthetics 7 (4):394.
     
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  35. Andrew Valls (2005). Michael P. Levine and Tamas Pataki, Eds., Racism in Mind Reviewed By. Philosophy in Review 25 (5):361-363.
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  36. M. Vetö (2011). Bulletin Hobbes XXIII-bulletin heideggérien-comptes rendus-Tamas pavlovits, Blaise Pascal. Archives de Philosophie 74 (2):319.
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  37.  10
    Michael Levine & Tamas Pataki (eds.) (2004). Racism in Mind: Philosophical Explanations of Racism and Its Implications. Cornell UP.
    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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  38. Tamás Demeter (2009). Folk Psychology Is Not a Metarepresentational Device. European Journal of Analytic Philosophy 5 (2):19-38.
    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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  39. Tamás Demeter (2009). Two Kinds of Mental Realism. Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 40 (1):59-71.
    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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  40.  5
    Tamás Faragó, Ádám Miklósi, Beáta Korcsok, Judit Száraz & Márta Gácsi (2014). Social Behaviours in Dog-Owner Interactions Can Serve as a Model for Designing Social Robots. Interaction Studies 15 (2):143-172.
    It is essential for social robots to fit in the human society. In order to facilitate this process we propose to use the family dog’s social behaviour shown towards humans as an inspiration. In this study we explored dogs’ low level social monitoring in dog-human interactions and extracted individually consistent and context dependent behaviours in simple everyday social scenarios. We found that proximity seeking and tail wagging were most individually distinctive in dogs, while activity, orientation towards the owner, and exploration (...)
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  41. 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.
  42. Tamás Demeter (2010). In Defence of Empty Realism. Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 40 (1):195-197.
    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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  43.  58
    Tamas Gyorfi (2013). Between Common Law Constitutionalism and Procedural Democracy. Oxford Journal of Legal Studies 33 (2):317-338.
    This article will argue that there is a coherent and attractive middle way between common law constitutionalism and the procedural conception of democracy, the two dominant positions on the legitimacy of strong constitutional judicial review. I will explore an intriguing alternative that decouples the legitimizing principles and institutional claims of the two dominant positions and argues that (i) democratic decision-making cannot be legitimate if it violates substantive principles of morality; and (ii) the strong form of constitutional review is problematic. This (...)
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  44.  29
    Tamás Demeter (2012). Hume's Experimental Method. British Journal for the History of Philosophy 20 (3):577-599.
    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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  45.  19
    Tamás Demeter (2015). Before the Two Cultures: Merging the Canons of the History of Science and Philosophy. Metaphilosophy 46 (3):344-363.
    This article argues that early modern philosophy should be seen as an integrated enterprise of moral and natural philosophy. Consequently, early modern moral and natural philosophy should be taught as intellectual enterprises that developed hand in hand. Further, the article argues that the unity of these two fields can be best introduced through methodological ideas. It illustrates these theses through a case study on Scottish Newtonianism, starting with visions concerning the unity of philosophy and then turning to a discussion of (...)
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  46.  4
    Adam Tamas Tuboly (2016). Friedrich Stadler, The Vienna Circle: Studies in the Origins, Development, and Influence of Logical Empiricism. Reviewed By. [REVIEW] Philosophy in Review 36 (1):26-29.
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  47.  50
    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.
    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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  48.  19
    Tamás Demeter (2012). Weltanschauung as a Priori: Sociology of Knowledge From a 'Romantic' Stance. Studies in East European Thought 64 (1-2):39-52.
    In this paper I reconstruct the central concept of the young Lukács’s and Mannheim’s sociology of knowledge, as they present it in their writings in the early decades of the twentieth century. I argue that this concept, namely Weltanschauung, is used to refer to some conceptually unstructured totality of feelings, which they take to be a condition of possibility of intellectual production, and this understanding is contrasted to an alternative construal of the term that presents it as logically structured, quasi-theoretical (...)
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  49. Tamas Demeter (2009). Can the Strong Program Be Generalized? Review of Sociology 15 (1):5-16.
    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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  50.  19
    Tamás Demeter (ed.) (2004). Essays on Wittgenstein and Austrian Philosophy. Rodopi.
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