Search results for 'Teresa Almada' (try it on Scholar)

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  1.  29
    Teresa Almada & JÚlia Vaz de Carvalho (2001). A Generalization of the Łukasiewicz Algebras. Studia Logica 69 (3):329-338.
    We introduce the variety n m , m 1 and n 2, of m-generalized ukasiewicz algebras of order n and characterize its subdirectly irreducible algebras. The variety n m is semisimple, locally finite and has equationally definable principal congruences. Furthermore, the variety n m contains the variety of ukasiewicz algebras of order n.
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  2.  4
    Leonardo Ferreira Almada, Alfredo Pereira Jr & Claudia Carrara-Augustenborg (2013). What Affective Neuroscience Means for Science of Consciousness. Mens Sana Monographs 11 (1):253.
    The field of affective neuroscience has emerged from the efforts of Jaak Panksepp in the 1990s and reinforced by the work of, among others, Joseph LeDoux in the 2000s. It is based on the ideas that affective processes are supported by brain structures that appeared earlier in the phylogenetic scale (as the periaqueductal gray area), they run in parallel with cognitive processes, and can influence behaviour independently of cognitive judgements. This kind of approach contrasts with the hegemonic concept of conscious (...)
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  3.  14
    Margaret Teresa (1948). Milton's Paradise with Reference to the Hexameral Background. Thought: A Journal of Philosophy 23 (2):340-341.
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  4.  19
    Sister Margaret Teresa (1947). A Paradise Remembered. Thought: A Journal of Philosophy 22 (3):483-494.
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  5.  13
    Sister Margaret Teresa (1950). Milton's Samson and the Christian Tradition. Thought: A Journal of Philosophy 25 (1):137-139.
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  6.  26
    José Marcos de Teresa (2012). Callejones sin salida: dos reconstrucciones de la respuesta al círculo cartesiano. Signos Filosóficos 14 (27):43-70.
    En este artículo explico el problema de la circularidad, tradicionalmente achacado a la metafísica cartesiana, destacando la importancia que, según Descartes, reviste esta cuestión. Argumento que las versiones del cartesianismo que ofrecen algunos de los comentarios más populares, utilizados en lengua castellana (los de Margaret Wilson y John Cottingham), resultan incompatibles con las posiciones que Descartes mantiene en una serie de textos. Teorías de ese corte sólo podrían justificarse por su valor filosófico intrínseco, pero también sostengo que ambas reconstrucciones presentan (...)
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  7.  7
    Clavo Sebastián & Ma Teresa (forthcoming). SAFO fragmento 16 V: El Deslumbramiento. Enrahonar: Quaderns de Filosofía.
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  8.  14
    Alfredo Pereira Júnior & Leonardo Ferreira Almada (2011). Conceptual Spaces and Consciousness: Integrating Cognitive and Affective Processes. International Journal of Machine Consciousness 3 (01):127-143.
  9.  4
    Thiago Rezende de Deus Cardoso & Leonardo Ferreira Almada (2013). A construção da mente consciente: Uma análise a partir da perspectiva de António Damásio. Cadernos Do Pet Filosofia 4 (7):65-83.
    Neste artigo pretendemos discutir a noção de construção da mente consciente a partir da perspectiva de Antonio Damásio. Para isso, centraremos nossa análise em Self comes to Mind . Em um primeiro momento é necessário delimitarmos o conceito de consciência na visão de Damásio, visando, com isso, a evitarmos equivocidades, na medida em que há várias definições de consciência. Acreditamos que, para uma melhor compreensão acerca do surgimento da mente consciente, é necessário levarmos em consideração os processos evolutivos aos quais (...)
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  10.  5
    Leonardo Ferreira Almada (2012). Percepção Emocional e Processamento de Informações Emocionais no Reconhecimento de Expressões Faciais: origens psicológicas do julgamento social. Doispontos 9 (2).
    Neste artigo, pretendemos defender a tese segundo a qual julgamentos sociais se iniciam com a percepção emocional e com o processamento de informações emocionais no reconhecimento de expressões faciais. Para tanto, revisaremos modelos que discutem (i) os mecanismos pelos quais as expressões faciais são codificadas para transmitir informações e ser percebidas pelos outros, (ii) os mecanismos perceptivos de decodificação e categorização de expressões faciais e, por fim, (iii) os mecanismos pelos quais o reconhecimento de expressões faciais geram respostas emocionais e (...)
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  11.  3
    Román López & María Teresa (2012). Reflexiones sobre el silencio y el lenguaje a la luz de oriente y occidente. Daimon: Revista de Filosofia 56:53-65.
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  12.  1
    Rafael Cardoso Sampaio, Dilvan Passos de Azevedo & Maria Paula Almada (2012). Esfera civil e eleições 2010: uma análise de iniciativas online para maior controle civil. Logos 18 (2).
    A proposta deste estudo é investigar, a partir de três estudos de caso relacionados às eleições de 2010 no Brasil (o Eleitor 2010, o 10Perguntas e o Ficha Limpa), em que medida tais iniciativas de democracia digital de fato contribuíram para ampliar a capacidade do cidadão de exercer algum controle ou influência sobre o processo eleitoral. Para tanto, analisamos o funcionamento de cada site, as ferramentas de ação e de consulta, assim como ganhos de visibilidade, transparência, controle social e empowerment (...)
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  13. Leonardo Ferreira Almada & Luiz Alberto Cerqueira (2010). Sentido filosófico no brasil dos primeiros debates acerca da relação entre mente E corpo. Philósophos - Revista de Filosofia 14 (1):79-107.
    Nosso objetivo é destacar o sentido filosófico no Brasil dos primeiros debates suscitados pela ideia de uma psicologia científica. Para tanto, trabalharemos com os textos de dois autores em especial, Gonçalves de Magalhães e Tobias Barreto. Nosso interesse é o de demonstrar em que sentido estes filósofos foram capazes de oferecer oposição a uma tendência positiva vigente na Psicologia e, ao mesmo tempo, superar o caráter contemplativo da consciência de si inerente à Psicologia sob a égide dos Jesuítas, e em (...)
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  14.  2
    López de la Vieja & Ma Teresa (eds.) (2005). Bioética: Entre la Medicina y la Ética. Ediciones Universidad Salamanca.
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  15. López de la Vieja & Ma Teresa (eds.) (2006). Bioética y Feminismo: Estudios Multidisciplinares de Género. Ediciones Universidad de Salamanca.
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  16.  4
    López de la Vieja & Ma Teresa (eds.) (2009). Ensayos Sobre Bioética. Universidad de Salamanca.
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  17.  4
    López de la Vieja & Ma Teresa (2004). La Mitad Del Mundo: Ética y Crítica Feminista. Ediciones Universidad de Salamanca.
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  18. Savio Hook, Maria Teresa & Salman Akhtar (eds.) (2007). The Geography of Meanings: Psychoanalytic Perspectives on Place, Space, Land, and Dislocation. International Psychoanalytical Association.
     
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  19.  3
    Froilán José Ramos Rodríguez (2016). Teresa de la Parra y Gabriela Mistral: una relación intelectual. Escritos 23 (51):357-378.
    This paper analyzes the relationship that existed between Latin American writers, the Venezuelan Teresa de la Parra and the Chilean Gabriela Mistral. From a historical perspective, revealer an intellectual and emotional relationship, as well as literary, social and personal interests: through a series of scattered documents: letters and published articles by Mistral dedicated to de la Parra. These documents represent a testimony to the close friendship between the two, which helps to better understand the intellectual and sentimental contacts two (...)
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  20.  1
    Megan Loumagne (2016). Teresa of Avila on Theology and Shame. New Blackfriars 97 (1070).
    This article examines Teresa of Avila's understanding of the relationship between spiritual dryness, intellectual frustration, and shame. It argues that Teresa presents these experiences as interconnected, as well as spiritually and intellectually valuable. This aspect of Teresa's thought provides important resources for theologians in the contemporary age in its insistence on the necessarily dynamic relationship between the spiritual and the intellectual in the life of the theologian. The article concludes with an examination of shame and its impact (...)
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  21.  1
    Megan Loumagne (2016). Teresa of Avila on Theology and Shame. New Blackfriars 97 (1071).
    This article examines Teresa of Avila's understanding of the relationship between spiritual dryness, intellectual frustration, and shame. It argues that Teresa presents these experiences as interconnected, as well as spiritually and intellectually valuable. This aspect of Teresa's thought provides important resources for theologians in the contemporary age in its insistence on the necessarily dynamic relationship between the spiritual and the intellectual in the life of the theologian. The article concludes with an examination of shame and its impact (...)
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  22.  6
    Lúcia Pedrosa-Pádua (2012). Mística E Profecia Na Espiritualidade Cristã. O Testemunho de Santa Teresa de Jesus (Mysticism and Prophecy in Christian Spirituality. The Testimony of Saint Teresa of Jesus) - DOI: 10.5752/P.2175-5841.2012v10n27p757. [REVIEW] Horizonte 10 (27):757-778.
    This paper deals with the interrelation between mystique and prophecy in the Christian spirituality. It intends to face dualisms, observed in the past and also in the current Christianity, between these terms. It presents Saint Teresa of Avila’s testimony as a way for overcoming the dichotomy between mystique and prophecy by means of a procedural integration. The foundation for the needed relation between the terms concerned is the existence of Jesus of Nazareth itself, which may be regarded as prophetic-mystic. (...)
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  23.  9
    María G. Navarro (2009). Review of 'La mitad del mundo. (Ética y crítica feminista)' by Mª Teresa López de la Vieja. [REVIEW] Isegoría 38:213-217.
    Tenemos aquí un claro ejemplo de dos lecturas en las que se aquilata la pertenencia de la investigación feminista al lema que reza theoria cum praxi. Divisa esta que encierra una problemática que ha sido leída de muy diversos modos en la historia de la filosofía, y sobre cuya dilemática relación también en la historia del feminismo se han apuntado claves esenciales.
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  24.  7
    Christia Mercer (forthcoming). Descartes’ Debt to Teresa of Ávila, or Why We Should Work on Women in the History of Philosophy. Philosophical Studies:1-17.
    Despite what you have heard over the years, the famous evil deceiver argument in Meditation One is not original to Descartes. Early modern meditators often struggle with deceptive demons. The author of the Meditations is merely giving a new spin to a common rhetorical device. Equally surprising is the fact that Descartes’ epistemological rendering of the demon trope is probably inspired by a Spanish nun, Teresa of Ávila, whose works have been ignored by historians of philosophy, although they were (...)
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  25. Jane Caputi (2001). On the Lap of Necessity: A Mythic Reading of Teresa Brennan's Energetics Philosophy. Hypatia 16 (2):1-26.
    : In several works Teresa Brennan examines how, contrary to social notions of the separate and contained self, all that exists in the natural world is connected energetically. She identifies a "foundational fantasy" whereby the ego comes into existence and is maintained by the notion that it controls the mother. The effects of this fantasy are socially oppressive and, in the technological era, environmentally disastrous. My examination of narratives and images in ancient myth, popular culture, literature, and art suggest (...)
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  26.  21
    Teresa C. Placha (forthcoming). Teresa C. Placha 123. Journal of Thought.
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  27.  24
    Evan Fales (1996). Scientific Explanations of Mystical Experiences, Part I: The Case of St. Teresa. Religious Studies 32 (2):143-163.
    Several writers have argued for the implausibility of there being naturalistic explanations of mystical experience. These writers recognize that the evidential significance of mystical experiences for theism depends upon whether explanations that exclude supernatural agency can be discounted; but they seem unaware of some of the best scientific work done in this area. Part I of the present paper introduces the theory of I. M. Lewis, an anthropologist, and tests it against the case of St Teresa. I use (...) because of her prominence, and because we have considerable biographical data for her. I conclude that Lewis's approach, suitably supplemented, is strikingly successful in explaining this case. (shrink)
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  28.  5
    Teresa Farroni (2007). Farroni, Teresa; Massaccesi, Stefano; Menon, Enrica; Johnson, Mark H.(2007) Direct Gaze Modulates Face Recognition in Young Infants. Cognition 102 (3):396-404.
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  29.  8
    José María Rosales (2013). En torno a "María Teresa López de la Vieja, La pendiente resbaladiza. La práctica de la argumentación moral.". Telos: Critical Theory of the Contemporary 18 (1-2):285-291.
    Wide analysis of "María Teresa López de la Vieja, La pendiente resbaladiza. La práctica de la argumentación moral . Madrid y México, D.F.: Plaza y Valdés, 2010, 288 páginas.".
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  30. Dolores Teresa Leal Carrillo (1980). La humanidad de Cristo en santa Teresa de Jesús. Naturaleza y Gracia: Revista Cuatrimestral de Ciencias Eclesiásticas 2:349-357.
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  31. Patricia di Patre (2009). Conocimiento y experiencia en la dimensión mística: Rogelio Bacon y Teresa de Avila. Ciencia Tomista 136 (438):101-122.
    Hay en la obra de santa Teresa un misterio fundamental, concerniente a su indudable conexión con el espíritu renacentista –y el correspondiente marcado experimentalismo científico¬–, pese a un pretendido aislamiento de carácter intelectual y estilístico. El presente trabajo demuestra, con lo infundado de esta creencia, el origen de teorías que elaboradas primeramente por el medieval Bacon, y sucesivamente filtradas por el escritor coevo Luis de Granada, contribuyeron a generar en la santa avilesa complejos teóricos increíblemente acordes con los nuevos (...)
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  32.  1
    Austin Cooper (2015). St Teresa of Avila: Spiritual Guide for Today. Australasian Catholic Record, The 92 (4):447.
    Cooper, Austin Some years ago a priest who was dying told me that he had not had a spiritual director for years: he just kept reading St Teresa. Having a continuing conversation with a holy person by engaging with his or her writings would seem to conform to our beliefs: in the Apostles' Creed we affirm that the Holy Spirit enlivens the church and the communion of saints. And T. S. Eliot articulated the truth in poetic terms when he (...)
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  33.  10
    Anke Drygala & Teresa Orozco (1992). Anke Drygala Und Teresa Orozco Zu Heft 3 der Philosophin: Weimarer Republik Und Faschismus. Die Philosophin 3 (5):78-83.
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  34.  4
    Elizabeth Teresa Howe (1980). St. Teresa's Meditaciones and the Mystic Tradition of The Canticle of Canticles. Renascence 33 (1):47-64.
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  35.  4
    César Cuadra (2009). María Teresa Pozzoli, Pensar de nuevo. Ensayos sobre pensamiento complejo (ecología, arte, psicología, educación y vida cotidiana), Editorial Universidad Bolivariana, Santiago, 2009, 243 p. [REVIEW] Polis 24.
    María Teresa Pozzoli acaba de publicar su tercer libro de ensayos: Pensar de nuevo. Sin duda, un nuevo eslabón en su sostenida tarea por crear nuevas cartografías y nuevas rutas para el pensamiento en este nuevo milenio. Antes de éste, publicó La obediencia de Abraham (ensayo sobre el aprendizaje institucional de la obediencia patológica). Y aun antes, había publicado Complexus (un ensayo que transita por la psicología y las ciencias de la salud, y cuya propuesta apunta a un cambio (...)
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  36.  4
    Elizabeth Teresa Howe (1988). Catherine Swietlicki, Spanish Christian Cabala: The Works of Luis de León, Santa Teresa de Jesús, and San Juan de la Cruz. Columbia: University of Missouri Press, 1986. Pp. Xi, 227. $25. [REVIEW] Speculum 63 (3):722-724.
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  37.  4
    María Emilia Tijoux (2007). María Teresa Pozzoli, La obediencia de Abraham. Ensayo sobre el aprendizaje institucional de la obediencia patológica, Editorial Universidad Bolivariana, Santiago, 2007, 218 p. [REVIEW] Polis 18.
    “¿Cómo un ser humano cualquiera, educado en los valores cristianos que son predominantes en los sectores militares de la sociedad chilena pudo, como resultado de sus comportamientos de obediencia, transgredir los umbrales de la ética y realizar actos criminales?”. Esta pregunta de investigación guía el trabajo de María Teresa Pozzoli que reseñamos. El libro de María Teresa Pozzoli aborda la debida obediencia militar arraigada en la ideología de las Fuerzas Armadas chilenas durante el período..
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  38. Teresa Cristina Carreteiro (2006). Développer la pensée dans les groupes en souffrance Teresa Cristina Carreteiro. In Eugène Enriquez, Claudine Haroche & Jan Spurk (eds.), Désir de Penser, Peur de Penser. Parangon-Vs
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  39. Elizabeth Teresa Howe (1988). Spanish Christian Cabala: The Works of Luis de León, Santa Teresa de Jesús, and San Juan de la CruzCatherine Swietlicki. Speculum 63 (3):722-724.
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  40. Elizabeth Teresa Howe (1992). The Avila of Saint Teresa: Religious Reform in a Sixteenth-Century City.Jodi Bilinkoff. Speculum 67 (1):112-114.
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  41. Alice A. Jardine, Shannon Lundeen & Kelly Oliver (eds.) (2007). Living Attention: On Teresa Brennan. State University of New York Press.
    Interdisciplinary exploration of the scope and impact of Teresa Brennan’s lifework.
     
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  42. Cathrin Nielsen (2009). Pathologie des Todes. Zu den Arbeiten der Kunstlerin Teresa Margolles. Perspektiven der Philosophie 35 (1):373-396.
    Während frühere Kulturen um den Tod als ihre abgründige Mitte herum gebaut waren, wird das Sterben heute zunehmend als ein ,natürlicher' Prozess begriffen. Seine Rückübersetzung in den Bereich des molekularen Zerfalls impliziert dabei eine Reihe von problematischen Voraussetzungen. Sie führen in ihrer Konsequenz zu einem Vordringen des Amorphen oder dem Rückfall des menschlichen bíos in das, was man in Anlehnung an Giorgio Agamben das ,nackte' Leben und den ebenso ,nackten' Tod nennen könnte. Der Beitrag nimmt seinen Ausgang von den Arbeiten (...)
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  43. Teresa Oñate & Jean-françois Lyotard (2007). Teresa Oñate entrevista a Jean-François Lyotard. A Parte Rei: Revista de Filosofía 49.
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  44. Teresa Obolevitch (2008). Hilarion Alfeyev, The Holy Mystery of the Church Introduction to the History and Problems in the Debates on the Onomatodoxyby Teresa Obolevitch. Forum Philosophicum: International Journal for Philosophy 13 (2):385-387.
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  45. Lorna Scott Fox (ed.) (2014). Teresa, My Love: An Imagined Life of the Saint of Avila. Cup.
    Mixing fiction, history, psychoanalysis, and personal fantasy, Teresa, My Love turns a past world into a modern marvel, following Sylvia Leclercq, a French psychoanalyst, academic, and incurable insomniac, as she falls for the sixteenth-century Saint Teresa of Avila and becomes consumed with charting her life. Traveling to Spain, Leclercq, Julia Kristeva's probing alter ego, visits the sites and embodiments of the famous mystic and awakens to her own desire for faith, connection, and rebellion. One of Kristeva's most passionate (...)
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  46. Lorna Scott Fox (ed.) (2014). Understanding Through Fiction: A Selection From Teresa, My Love: An Imagined Life of the Saint of Avila. Cup.
    Born in 1515, Teresa of Avila survived the Spanish Inquisition and was a key reformer of the Carmelite Order. Her experience of ecstasy, which she intimately described in her writings, released her from her body and led to a complete realization of her consciousness, a state Julia Kristeva explores as it was expressed in Teresa's writing. Incorporating notes from her own psychoanalytic practice, as well as literary and philosophical references, Kristeva builds a fascinating dual diagnosis of contemporary society (...)
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  47. Global Bioethics (2000). Teresa Levy. Global Bioethics 13 (3-4).
     
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  48.  21
    Brooke Williams Deely (2014). Teresa of Avila as Paradox Of. Semiotics:55-91.
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  49.  67
    Christopher Gauker (2013). Understanding Counterfactuals, Understanding Causation: Issues in Philosophy and Psychology, Edited by Christoph Hoerl, Teresa McCormack, and Sarah R. Beck. [REVIEW] Mind 122 (486):fzt050.
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  50.  40
    Carissa Véliz (2010). Teresa López de la Vieja: La pendiente resbaladiza. La práctica de la argumentación moral. Plaza y Valdés, Madrid, 2010. Dilemata 3.
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