Search results for 'Teresa Kwiatkowska-Szatzscheider' (try it on Scholar)

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  1.  35
    Teresa Kwiatkowska & William Forbes (2008). “It Is Better to Light a Candle Than Curse the Darkness”. Voices of Nature and Human Responses. Dialogue and Universalism 18 (11/12):133-149.
    In everyday life, people grasp mainly short term events of their natural surroundings, since our perception of broad and long term behavior of natural systems has been, and still is, rather limited. Throughout our history there are numerous cases of unheeded environmental warnings. This paper provides an overview of earlier era forewarnings, to illustrate how understanding of past responses to natural predicaments may help enhance future curriculum and policy discussions.
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  2.  9
    Teresa Kwiatkowska & Wojciech Szatzschneider (2010). In Quest for a Solution to Environmental Deterioration. Dialogue and Universalism 20 (11-12):111-126.
    Adverse environmental and economic impacts of Icelandic volcano triggered discussions about nature’s astounding and unpredictable fury, alongside the inadequacy of human ingenuity and science to deal with factors that are totally independent and practically impossible to control.The first part of this article discusses questions related to understanding of deep uncertainty and possibility of effectively combining qualitative and quantitative analysis. Apparently the problem of incorporating surprise, critical threshold and abrupt changes is well studied in finance, but its poor application led to (...)
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  3.  13
    Teresa Kwiatkowska (2008). The Natural. So Ambiguous a Word. Dialogue and Universalism 18 (11/12):87-99.
    The term natural has long been one of the key concepts within environmental ethics discourse, environmental legislation, policy and practice. A central issue of many theoretical disputes and conservation/restoration practices revolves around the “naturalness” of living organisms, species or ecosystems. Many argue that natural things, whether they are organisms or inert matter, have intrinsic value that obliges humans to morally consider plants, animals and ecosystems. The ethical questions thus raised lead in turn to metaphysical inquiries about what makes a thing (...)
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  4.  7
    Teresa Kwiatkowska (2010). Environmental Ethics. Dialogue and Universalism 20 (11-12):5-8.
    In everyday life, people grasp mainly short term events of their natural surroundings, since our perception of broad and long term behavior of natural systems has been, and still is, rather limited. Throughout our history there are numerous cases of unheeded environmental warnings. This paper provides an overview of earlier era forewarnings, to illustrate how understanding of past responses to natural predicaments may help enhance future curriculum and policy discussions.
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  5.  7
    Teresa Kwiatkowska & Wojciech Szatzschneider (2012). Y Políticas Ambientales. Ludus Vitalis 20 (37):71-84.
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  6.  25
    Teresa Kwiatkowska (2001). Beyond Uncertainties: Some Open Questions About Chaos and Ethics. Ethics and the Environment 6 (1):96-115.
    : Lately, a new language for the understanding of the complexity of life (organism, ecosystem, and social system) has been developed. Chaos, fractals, dissipative structures, self-organization, and complex adaptive systems are some of its key concepts. On this view, reality is not the deterministic structure that Newton envisaged, but rather, a partially unknown or at least unpredictable world of multiple possibilities. As the horizon of our knowledge of natural realities expands, the emergent comprehensive perspective requires a radical reconstruction of both (...)
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  7.  5
    Teresa Kwiatkowska (2005). Ethics for the Environment and the Science of the Environment. Ludus Vitalis 13 (23):87-101.
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  8. Teresa Kwiatkowska & Wojciech Szatzschneider (2010). The Intemperate Nature of Weather and the Witch-Hunt. Ludus Vitalis 18 (34):171-184.
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  9.  6
    Teresa Kwiatkowska (1999). Confrontando la naturaleza: ecología, ética y toma de decisiones. Signos Filosóficos 1 (1):70-81.
    "œConfrontando la naturaleza"Dentro del mundo que hemos transformado casi por entero, la conservaci�n del h�bitat natural cada d��a cobra m�s importancia. Las pol��ticas ambientales deben basarse en percepciones competentes sobre el modo funcional de la naturaleza. Tambi�n deben hacerlo en una serie de principios morales que confieran alguna obligatoriedad a nuestras relaciones con el medio ambiente. El art��culo propone, para la toma de decisiones, un enfoque integrado que relaciona a la sociedad humana y la econom��a con la conservaci�n de los (...)
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  10.  3
    Teresa Kwiatkowska & Wojciech Szatzschneider (2011). Astep Towards a Realistic Answer to Environmental Problems. Ludus Vitalis 19 (35):161-165.
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  11.  2
    Teresa Kwiatkowska & Wojciech Szatzschneider (2008). Uncertainty: On the Difference Between Imaginary Tale and Real Significance. Ludus Vitalis 16 (30):49-61.
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  12. Teresa Kwiatkowska (2002). El concepto de naturaleza. Algunas reflexiones históricas y contemporáneas. Ludus Vitalis 10 (17):95-110.
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  13.  2
    Teresa Kwiatkowska (2006). Lo natural: un concepto enigmático. Ludus Vitalis 14 (25):153-161.
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  14. Alan Holland, Madonna R. Adams, Giovanni Casertano, Lynda G. Clarke, Edward Halper, Michael W. Herren, Helen Karabatzaki, Emile F. Kutash, Teresa Kwiatkowska, Parviz Morewedge, Rosmarie Thee Morewedge, Lorina Quartarone, Livio Rossetti, Daryl M. Tress, Valentina Vincenti & Hideya Yamakawa (2002). Thinking About the Environment: Our Debt to the Classical and Medieval Past. Lexington Books.
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  15. Teresa Kwiatkowska (2001). Beyond Uncertainties Some Open Questions About Chaos and Ethics. Ethics and the Environment 6 (1):96-115.
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  16. Teresa Kwiatkowska (2010). Editorial—Environmental Ethics: Questions for the Future. Dialogue and Universalism 20 (11):5.
     
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  17. Teresa Kwiatkowska (2007). Naturalized Ethics? The Source of the Trouble. Ludus Vitalis 15 (27):217-220.
     
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  18.  13
    Teresa Kwiatkowska-Szatzscheider (1997). From the Mexican Chiapas Crisis: A Different Perspective for Environmental Ethics. Environmental Ethics 19 (3):267-278.
    The social unrest in Chiapas, a southern Mexican state, revealed the complexity of cultural and natural issues behind the idealized Western version of indigenous ecological ethics and its apparently universal perspective. In accordance with the conventional interpretation of traditional native beliefs, they are often pictured as alternative perspectives arising from challenges to the scientific worldview. Inthis paper, I point toward a more comprehensive account of human-environmental relation rooted in the particular type of social and natural conditions. I also discuss changes (...)
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  19.  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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  20.  19
    Sister Margaret Teresa (1947). A Paradise Remembered. Thought: A Journal of Philosophy 22 (3):483-494.
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  21.  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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  22.  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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  23.  7
    Clavo Sebastián & Ma Teresa (forthcoming). SAFO fragmento 16 V: El Deslumbramiento. Enrahonar: Quaderns de Filosofía.
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  24.  5
    Katarzyna Kwiatkowska & Andrzej Sobota (1999). Signaling Pathways in Phagocytosis. Bioessays 21 (5):422-431.
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  25.  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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  26.  3
    Szczepan Józefowski, Andrzej Sobota & Katarzyna Kwiatkowska (2008). How Mycobacterium Tuberculosis Subverts Host Immune Responses. Bioessays 30 (10):943-954.
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  27.  2
    López de la Vieja & Ma Teresa (eds.) (2005). Bioética: Entre la Medicina y la Ética. Ediciones Universidad Salamanca.
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  28. López de la Vieja & Ma Teresa (eds.) (2006). Bioética y Feminismo: Estudios Multidisciplinares de Género. Ediciones Universidad de Salamanca.
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  29.  4
    López de la Vieja & Ma Teresa (eds.) (2009). Ensayos Sobre Bioética. Universidad de Salamanca.
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  30.  4
    López de la Vieja & Ma Teresa (2004). La Mitad Del Mundo: Ética y Crítica Feminista. Ediciones Universidad de Salamanca.
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  31. 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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  32. Alina Kwiatkowska (2005). A Humanist Linguistics. Art Inquiry. Recherches Sur les Arts 7:47-54.
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  33. Alina Kwiatkowska & Jerzy Jarniewicz (2000). Between the Metaphoric and the Metonymic Pole: The Modes of the Modern Art. Art Inquiry. Recherches Sur les Arts 2:153-166.
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  34. Alina Kwiatkowska & Jerzy Jarniewicz (1999). Interfaces, Influences, Interaction: Art and Poetry in the 20th Century. Art Inquiry. Recherches Sur les Arts 1:35-54.
     
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  35. Henryka Kwiatkowska (2003). Niesymetryczność identyfi kacji zawodowych nauczycieli. Colloquia Communia 75 (2):233-243.
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  36. Ewa Kwiatkowska (2012). O powinowactwie obrazu i mitu w kontekście zwrotu ikonicznego. Studia Philosophica Wratislaviensia:139-166.
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  37. David Torrijos-Castrillejo (2015). Santa Teresa en 'Camino' de san Josemaría Escrivá. In Isabel Pérez Cuenca Mª Isabel Abradelo de Usera (ed.), Actas del Congreso Interuniversitario “Santa Teresa de Jesús, Maestra de Vida”. Universidad Católica de Ávila 1220-1235.
    The influence of St. Teresa of Jesus in St. Josemaría Escrivá de Balaguer is well known, but it was especially stressed in his writings. This paper concentrates on the most famous book of St. Josemaría, The Way. The presence of Teresian thought in this work is researched, considering the way Escrivá integrates it in his personal doctrine, and particularly how he adopts it in order to establish the cornerstone of his message: contemplation in daily life.
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  38.  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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  39.  1
    Megan Loumagne (2016). Teresa of Avila on Theology and Shame. New Blackfriars 97 (1070):n/a-n/a.
    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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  40.  1
    Megan Loumagne (2016). Teresa of Avila on Theology and Shame. New Blackfriars 97 (1071):n/a-n/a.
    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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  41.  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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  42.  1
    Teresa Kwiatkowska-Szatzschneider (1994). Games of Global Dimensions: Toward a New Dialogue with Nature. Ludus Vitalis 2 (2):195-218.
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  43.  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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  44.  23
    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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  45. 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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  46.  21
    Teresa C. Placha (forthcoming). Teresa C. Placha 123. Journal of Thought.
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  47.  25
    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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  48.  1
    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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  49.  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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  50. 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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