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

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  1.  11
    Teresa Satterfield (2008). Language Acquisition Recapitulates Language Evolution? Behavioral and Brain Sciences 31 (5):532-533.
    Christiansen & Chater (C&C) focus solely on general-purpose cognitive processes in their elegant conceptualization of language evolution. However, numerous developmental facts attested in L1 acquisition confound C&C's subsequent claim that the logical problem of language acquisition now plausibly recapitulates that of language evolution. I argue that language acquisition should be viewed instead as a multi-layered construction involving the interplay of general and domain-specific learning mechanisms.
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  2.  1
    Teresa Satterfield (2005). It Takes a(N) (Agent-Based) Village. Behavioral and Brain Sciences 28 (4):506-507.
    Steels & Belpaeme (S&B) take technical and conceptual shortcuts that have significant negative consequences on simulation implementation and agent behavior. Justifiably, their model represents a proof of concept of the role of culturalism in category formation; nevertheless, the absence of detailed information concerning the embodiment of agents and the superficial implementation of learning approaches make their results less relevant than they could be.
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  3.  13
    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.  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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  5.  18
    Sister Margaret Teresa (1947). A Paradise Remembered. Thought: A Journal of Philosophy 22 (3):483-494.
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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.  12
    Leon Satterfield (1980). The Ironic Sign. Semiotics:467-474.
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  8.  5
    Clavo Sebastián & Ma Teresa (forthcoming). SAFO fragmento 16 V: El Deslumbramiento. Enrahonar: Quaderns de Filosofía.
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  9.  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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  10.  1
    Terre Satterfield (2004). Emotional Agency and Contentious Practice: Activist Disputes in Old‐Growth Forests. Ethos: Journal of the Society for Psychological Anthropology 32 (2):233-256.
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  11.  2
    López de la Vieja & Ma Teresa (eds.) (2005). Bioética: Entre la Medicina y la Ética. Ediciones Universidad Salamanca.
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  12. López de la Vieja & Ma Teresa (eds.) (2006). Bioética y Feminismo: Estudios Multidisciplinares de Género. Ediciones Universidad de Salamanca.
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  13.  3
    López de la Vieja & Ma Teresa (eds.) (2009). Ensayos Sobre Bioética. Universidad de Salamanca.
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  14.  4
    López de la Vieja & Ma Teresa (2004). La Mitad Del Mundo: Ética y Crítica Feminista. Ediciones Universidad de Salamanca.
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  15. 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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  16.  2
    Theresa Satterfield (2001). In Search of Value Literacy: Suggestions for the Elicitation of Environmental Values. Environmental Values 10 (3):331-359.
    This paper recognises the many contributions to work on environmental values while arguing that some reconsideration of elicitation practices is warranted. It argues that speaking and thinking about certain environmental values, particularly ethical expressions, are ill-matched with the affectively neutral, direct question-answer formats standard to willingness-to-pay and survey methods. Several indirect, narrated, and affectively resonant elicitation tasks were used to provide study participants with new opportunities to express their values. Coded results demonstrate that morally resonant, image-based, and narrative-style elicitation tasks (...)
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  17.  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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  18.  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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  19. 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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  20.  15
    Teresa C. Placha (forthcoming). Teresa C. Placha 123. Journal of Thought.
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  21.  18
    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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  22.  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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  23.  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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  24.  7
    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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  25.  7
    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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  26. 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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  27.  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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  28.  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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  29.  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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  30.  3
    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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  31.  3
    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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  32. 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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  33. 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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  34. 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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  35. Teresa Oñate & Jean-françois Lyotard (2007). Teresa Oñate entrevista a Jean-François Lyotard. A Parte Rei: Revista de Filosofía 49.
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  36. 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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  37. 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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  38. Global Bioethics (2000). Teresa Levy. Global Bioethics 13 (3-4).
     
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  39.  21
    Brooke Williams Deely (2014). Teresa of Avila as Paradox Of. Semiotics:55-91.
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  40.  64
    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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  41.  38
    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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  42. Adolfo J. Cangas, Louis A. Sass & Marino Pérez-Álvarez (2009). From the Visions of Saint Teresa of Jesus to the Voices of Schizophrenia. Philosophy, Psychiatry, and Psychology 15 (3):239-250.
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  43.  93
    Joel Smith (2006). Review of Naomi Eilan, Christoph Hoerl, Teresa McCormack & Johannes Roessler (Eds.), Joint Attention: Communication and Other Minds. [REVIEW] Mind 115 (460):1126-9.
    You and I are watching a spider crawl across the carpet. We are both aware of the spider, and aware that both are so aware. We are jointly attending to it. This collection of essays addresses a bewildering array of questions that arise regarding the notion of joint attention. How should joint attention be characterised in adults? In particular, how can we articulate the sense in which it is plausible to say that nothing is hidden from either participant in cases (...)
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  44.  4
    Luisa Fernanda Rojas Gil (2015). Forcades, Teresa. La teología feminista en la historia. Trad. Julia Argemí. Barcelona: Fragmenta, 2011. 144 pp. [REVIEW] Ideas Y Valores 64 (158):293-294.
    La recepción durante el siglo XX se preguntó si la filosofía nietzscheana era a-, im- o anti-política, es decir, si podía ser asimilada por la democracia, o si era antimoderna, elitista y reaccionaria. El italiano Roberto Esposito ha propuesto leerla como formando e informando el paradigma de la biopolítica. Se discuten cuatro lecturas de esa biopolítica: como formadora del paradigma de la inmunidad, como tanatopolítica, como liberal y neoliberal, y como biopolítica afirmativa. Twentieth-century readers wondered if Nietzschean philosophy was apolitical, (...)
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  45.  2
    Iclal Alev Degim (2016). Teresa Rizzo Deleuze and Film: A Feminist Introduction, Continuum. Film-Philosophy 19.
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  46.  11
    Mary T. Loughlin (1944). St. Teresa of Avila's South American Brothers. Thought: A Journal of Philosophy 19 (2):303-315.
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  47.  16
    E. A. Ryan (1944). Saint Teresa of Ávila. Thought: A Journal of Philosophy 19 (1):141-143.
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  48.  2
    Jane Caputi (2001). On the Lap of Necessity: A Mythic Reading of Teresa Brennan's Energetics Philosophy. Hypatia 16 (2):1-26.
  49.  14
    William Thomas Walsh (1947). The Complete Works of Saint Teresa of Jesus. Thought: A Journal of Philosophy 22 (3):507-510.
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  50.  7
    Mette Lebech (forthcoming). Review: Teresa Iglesias: The Dignity of the Individual. [REVIEW] Yearbook of the Irish Philosophical Society.
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