Search results for 'Terrence Guay' (try it on Scholar)

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  1.  44
    Terrence Guay, Jonathan P. Doh & Graham Sinclair (2004). Non-Governmental Organizations, Shareholder Activism, and Socially Responsible Investments: Ethical, Strategic, and Governance Implications. [REVIEW] Journal of Business Ethics 52 (1):125-139.
    In this article, we document the growing influence of non-governmental organizations (NGOs) in the realm of socially responsible investing (SRI). Drawing from ethical and economic perspectives on stakeholder management and agency theory, we develop a framework to understand how and when NGOs will be most influential in shaping the ethical and social responsibility orientations of business using the emergence of SRI as the primary influencing vehicle. We find that NGOs have opportunities to influence corporate conduct via direct, indirect, and interactive (...)
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  2.  13
    Jonathan P. Doh & Terrence R. Guay (2007). Evaluating the Impact of NGO Activism of Corporate Social Responsibility. Proceedings of the International Association for Business and Society 18:126-131.
    We argue that differences in the institutional setting of Europe and the US is the critical factor in understanding policymaking in Europe and the United States, and particularly the influence of nongovernmental organizations (NGOs). To test this relationship between institutional differences, corporate social responsibility (CSR), and NGO activism, we investigate 12 cases involving US and European companies in each of three industries. We conclude that different institutional structures and political legacies in the US and Europe are important factors in explaining (...)
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  3.  19
    Robert Guay, The Tragic as an Ethical Category Robert Guay.
    I. Introduction This paper aims to explain Nietzsche’s understanding of tragedy, and in particular his self-characterization as the “tragic philosopher.” What I shall claim is that, according to Nietzsche, to recognize the self-determining or self-creating character of our agency is to reveal it as tragic. Tragedy accordingly illuminates the most fundamental issue in Nietzsche’s mature philosophy: the possibility of affirmation.
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  4.  62
    Alexandre Guay & Brian Hepburn (2009). Symmetry and its Formalisms: Mathematical Aspects. Philosophy of Science 76 (2):160-178.
    This article explores the relation between the concept of symmetry and its formalisms. The standard view among philosophers and physicists is that symmetry is completely formalized by mathematical groups. For some mathematicians however, the groupoid is a competing and more general formalism. An analysis of symmetry that justifies this extension has not been adequately spelled out. After a brief explication of how groups, equivalence, and symmetries classes are related, we show that, while it’s true in some instances that groups are (...)
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  5. Alexandre Guay (2013). La Symétrie de Jauge Comme Sonde Philosophique. In Soazig Le Bihan (ed.), Précis de philosophie de la physique.
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  6.  81
    Alexandre Guay (2008). A Partial Elucidation of the Gauge Principle. Studies in History and Philosophy of Science Part B 39 (2):346-363.
    The elucidation of the gauge principle "is the most pressing problem in current philosophy of physics" Michael Redhead in 2003. This paper argues for two points that contribute to this elucidation in the context of Yang-Mills theories. 1) Yang-Mills theories, including quantum electrodynamics, form a class. They should be interpreted together. To focus on electrodynamics is potentially misleading. 2) The essential role of gauge and BRST symmetries is to provide a local field theory that can be quantized and would be (...)
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  7.  60
    Yves Gingras & Alexandre Guay (2011). The Uses of Analogies in Seventeenth and Eighteenth Century Science. Perspectives on Science 19 (2):154-191.
    The uses of analogy are ancient. It can even be argued that analogical thinking is the most basic cognitive tool humans have to move from the unknown to the known (Gentner et al. 2001). As Olson succinctly puts it, “analogies are useful when it is desired to compare an unfamiliar system with one that is better known” (Olson 1943, p. i). Analogical thinking is thus ubiquitous and found in many texts at least since Homer in Antiquity (Lloyd 1966). For example, (...)
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  8. Robert Guay (2006). The Tragic as an Ethical Category. Philosophy and Literature 30 (2):555-561.
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  9.  4
    Alexandre Guay & Thomas Pradeu, To Be Continued: The Genidentity of Physical and Biological Processes.
    The concept of genidentity has been proposed as a way to better understand identity through time, especially in physics and biology. The genidentity view is utterly anti-substantialist in so far as it suggests that the identity of X through time does not presuppose whatsoever the existence of a permanent “core” or “substrate” of X. Yet applications of this concept to real science have been scarce and unsatisfying. In this paper, our aim is to show that a well-defined concept of functional (...)
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  10. Robert Guay, On the Genealogy of Morals a Not-so-Brief Analysis of the PHE Excerpt.
    “The genealogy of morals” is, most famously, a pair of genealogies: that of the good/evil dichotomy in the First Treatise, and that of the bad conscience in the Second Treatise. But the straightforward presentation of these two narratives is subverted even before it begins. Nietzsche classifies the book not as a treatise or inquiry but as a “polemic”; voices interrupt the narrative to insist that much is left unsaid; the narratives are framed by, of all things, reflections on the scientific (...)
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  11.  9
    Gina Bravo, Marcel Arcand, Daniele Blanchette, Anne-Marie Boire-Lavigne, Marie-France Dubois, Maryse Guay, Paule Hottin, Julie Lane, Judith Lauzon & Suzanne Bellemare (2012). Promoting Advance Planning for Health Care and Research Among Older Adults: A Randomized Controlled Trial. [REVIEW] BMC Medical Ethics 13 (1):1-.
    Background: Family members are often required to act as substitute decision-makers when health care or research participation decisions must be made for an incapacitated relative. Yet most families are unable to accurately predict older adult preferences regarding future health care and willingness to engage in research studies. Discussion and documentation of preferences could improve proxies' abilities to decide for their loved ones. This trial assesses the efficacy of an advance planning intervention in improving the accuracy of substitute decision-making and increasing (...)
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  12.  56
    Robert Guay (2002). Nietzsche on Freedom. European Journal of Philosophy 10 (3):302–327.
    One of the very few matters of nearly universal agreement with respect to Nietzsche interpretation, one that bridges the great analytic/continental divide, is that Nietzsche was offering some sort of account of freedom, in contradistinction to the ‘ascetic’ or ‘slavish’ ways of the past. What remains in dispute is the character of this account. In this paper I present Nietzsche’s account of freedom and his arguments for the superior cogency of that account relative to other accounts of freedom, including irony (...)
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  13.  55
    Robert Guay (2005). A Refutation of Consequentialism. Metaphilosophy 36 (3):348-362.
    The thesis of this paper is that consequentialism does not work as a comprehensive theory of right action. This paper does not offer a typical refutation, in that I do not claim that consequentialism is self-contradictory. One can with perfect consistency claim that the good is prior to the right and that the right consists in maximizing the good. What I claim, however, is that it is senseless to make such a claim. In particular, I attempt to show that the (...)
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  14. Gina Bravo, Marcel Arcand, Danièle Blanchette, Anne-Marie Boire-Lavigne, Marie-France Dubois, Maryse Guay, Paule Hottin, Julie Lane, Judith Lauzon & Suzanne Bellemare (2012). Promoting Advance Planning for Health Care and Research Among Older Adults: A Randomized Controlled Trial. BMC Medical Ethics 13 (1):1.
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  15.  94
    Robert Guay, The Philosophical Function of Genealogy.
    It is seldom in dispute that genealogy, or genealogical accounts are central to Nietzsche’s philosophic enterprise. The role that genealogy plays in Nietzsche’s thought is little understood, however, as is Nietzsche’s argumentation in general, and, for that matter, what Nietzsche might be arguing for. In this paper I attempt to summarize Nietzsche’s genealogical account of modern ethical practices and offer an explanation of the philosophical import of genealogy. The difficulties in coming to understand the philosophical function of genealogy are obvious. (...)
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  16.  82
    Robert Guay, Genealogy as Immanent Critique: Working From the Inside.
    Of the distinctive terminology of nineteenth-century thought, perhaps no word has been more widely adopted than ‘genealogy’.1 ‘Genealogy’, of course, had a long history before Nietzsche put it in the title of a book, but the original sense of pedigree or family tree is not the one that has become so prominent in contemporary academic discourse.2 Nietzsche initiated a new sense of ‘genealogy’ that, oddly, has become popular despite a lack of clarity about what it is.3 My aim here is (...)
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  17.  5
    Éric Guay (1999). Le savoir absolu hégélien, ou comment rentrer chez soi. Philosophiques 26 (1):71-82.
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  18.  81
    Alexandre Guay, Geometrical Aspects of Local Gauge Symmetry.
    This paper is an analysis of the geometrical interpretation of local gauge symmetry for theories of the Yang-Mills type.
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  19. Christa Davis Acampora, Joe Ward, Robert Guay, Robbie Duschinsky, Stanley Rosen & Tom Stern (2011). 3.“Zarathustra Is Dead, Long Live Zarathustra!”“Zarathustra Is Dead, Long Live Zarathustra!”(Pp. 83-93). Journal of Nietzsche Studies 41 (1).
     
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  20.  1
    Gina Bravo, Lise Trottier, Marie-France Dubois, Marcel Arcand, Danièle Blanchette, Anne-Marie Boire-Lavigne, Maryse Guay, Paule Hottin, Julie Lane, Suzanne Bellemare & Karen Painter (forthcoming). Does Promoting Research Advance Planning in A General Elderly Population Enhance Completion of A Research Directive and Proxies' Predictive Ability? A Randomized Controlled Trial. Ajob Empirical Bioethics:00-00.
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  21.  82
    Alexandre Guay, Philosophie de la Physique.
    This document (in French) is an introduction to the philosophy of physics that I wrote for Anouk Barberousse (ed.), Manuel des Issambres, Gallimard, to be published.
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  22.  71
    Alexandre Guay, Why Yang-Mills Theories?
    The elucidation of the gauge principle ``is the most pressing problem in current philosophy of physics" Redhead. This paper argues two points that contribute to this elucidation in the context of Yang-Mills theories. 1) Yang-Mills theories, including quantum electrodynamics, form a class. They should be interpreted together. To focus on electrodynamics is a mistake. 2) The essential role of gauge and BRST surplus is to provide a local theory that can be quantized and would be equivalent to the quantization of (...)
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  23.  72
    Alexandre Guay, The Arbitrariness of Local Gauge Symmetry.
    This paper shows how the study of surpluses of structure is an interesting philosophical task. In particular I explore how local gauge symmetry in quantized Yang-Mills theories is the by-product of the specific dynamical structure of interaction. It is shown how in non relativistic quantum mechanics gauge symmetry corresponds to the freedom to locally define global features of gauge potentials. Also discussed is how in quantum field theory local gauge symmetry is replaced by BRST symmetry. This last symmetry is apparently (...)
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  24.  75
    Alexandre Guay (2008). Conceptual Foundations of Yang–Mills Theories. Studies in History and Philosophy of Science Part B 39 (3):687-693.
    Essay review of Gauging What’s Real: The Conceptual Foundations of Contemporary Gauge Theories R. Healey. Oxford University Press (2007). To be published in the Studies in History and Philosophy of Modern Physics, 39(3):687-693, 2008.
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  25.  44
    Robert Guay, “So Many Formulas”: The Relations Among the Formulas of the Categorical Imperative.
    Kant, having identified the formulas of the supreme principle of morality, offers a succinct explanation of their interrelation. What Kant says is, “The above three ways of representing the principle of morality are at bottom only so many formulae of the very same law, and any one of them of itself unites the other two in it.”1 This claim – hereafter the “Unity Claim” – plays the role of the eccentric cousin in the family of Kant’s ethics: although glaringly present, (...)
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  26.  60
    Alexandre Guay (2007). Appareil, Image Et Particule. In Marion Froger, Sylvestra Mariniello & Jean-Louis Déotte (eds.), Appareil et Intermédialité. L’Harmattan
    This chapter (in French) compares the ways to access to events in science and in art. In particular, the Déotte's concept of "appareil" is discussed. To be published in Jean-Louis Déotte and Sylvestra Mariniello (ed.), Appareil et Intermédialité, L'Harmattan, 2007.
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  27.  56
    Robert Guay, “How to Be an Immoralist”.
    Nietzsche occasionally referred to his substantive ethical position as “immoralism,”1 but gave only a vague impression of just what this position amounts to. The strategy of this paper will be to determine how to be an immoralist by identifying what is affirmed in Nietzsche’s negation of morality. That is, I wish to consider aspects of the critique of morality not to show that morality is wrong – that is not my goal here – but to identify what Nietzsche’s substantive ethical (...)
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  28.  43
    Robert Guay, “Historicity and Narrativity in Nietzsche”.
    This paper identifies and explains three of the philosophically substantial senses in which Nietzsche writes of the historical character of things and argues that, according to Nietzsche, recognizing these three distinct senses is necessary to understand subjectivity. I refer to these three senses as “general historicity,” “special historicity,” and “narrativity.” According to general historicity, history is the continuity of powerful transindividual processes that shape or determine present conditions or events. According to special historicity, certain things are constituted by meanings only (...)
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  29.  42
    Robert Guay (2009). Nietzsche, Contingency, and the Vacuity of Politics. In Jeffrey A. Metzger (ed.), Nietzsche, Nihilism, and the Philosophy of the Future. Continuum
    Nietzsche’s self-proclaimed ‘anti-political’(EH ‘wise’ 3; cf. TI 8.4) stance is often ignored.1 Commentators, that is, often interpret Nietzsche’s texts as responding to familiar issues within political philosophy, and as furnishing a novel position therein. This could indeed be the appropriate hermeneutic response. Dismissing one of Nietzsche’s proclamations is, on a variety of different grounds, hermeneutically reasonable. In this particular case, given all that Nietzsche has to say about sociality and the roles of public institutions in modern life, dismissal might even (...)
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  30.  39
    Robert Guay (2006). The 'I's Have It: Nietzsche on Subjectivity. Inquiry 49 (3):218 – 241.
    This paper identifies recent attributions to Nietzsche of skeptical arguments about the subject in its theoretical and practical capacities and argues that they are wrong. Although Nietzsche does criticize the picture of the subject as a unity that exerts influence in the world from outside it, he does so in order to replace it with a richer, more complex model of subjectivity. The skeptical arguments attributed to Nietzsche attempt to assimilate features of subjectivity to some alternative, purportedly more familiar explanatory (...)
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  31.  4
    Robert Guay (2007). Transcendental Elitism. International Studies in Philosophy 39 (3):163-177.
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  32.  34
    Robert Guay, Forms of Consequentialism. Copyright ©2003.
    In consequentialist theories, the good is usually defined in non-moral terms (i.e., as that which persons in fact like, desire, seek out, enjoy), and the right is characterized in terms of maximizing the good. The good is usually defined “impartially,” that is, as the good for everyone rather than for an individual. But this need not be the case: as we see with Bentham, the good that the individual (as opposed to the legislator) is concerned with is his or her (...)
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  33.  13
    Christiane Guay & Martin Thibault (2012). Libérer les mots : pour une utilisation éthique de l'approche biographique en contexte autochtone. Éthique Publique. Revue Internationale D’Éthique Sociétale Et Gouvernementale (vol. 14, n° 1).
    Cet article propose une réflexion sur la manière d’appréhender, en milieu autochtone, la collecte et l’analyse des données, les deux dimensions de la recherche qui sont les plus vulnérables aux biais ethnocentriques. En optant pour une démarche qui part du point de vue des participants eux-mêmes, il est suggéré de porter un regard de l’intérieur et d’aller à la rencontre du savoir intime, culturellement et territorialement situé, afin d’éclairer les choix réflexifs et originaux que font les acteurs autochtones. Pour cela, (...)
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  34.  29
    Robert Guay (2009). Nietzsche, Contingency, and the Vacuity of Politics. In Jeffrey A. Metzger (ed.), Nietzsche, Nihilism, and the Philosophy of the Future. Continuum
    Nietzsche’s self-proclaimed ‘anti-political’(EH ‘wise’ 3; cf. TI 8.4) stance is often ignored.1 Commentators, that is, often interpret Nietzsche’s texts as responding to familiar issues within political philosophy, and as furnishing a novel position therein. This could indeed be the appropriate hermeneutic response. Dismissing one of Nietzsche’s proclamations is, on a variety of different grounds, hermeneutically reasonable. In this particular case, given all that Nietzsche has to say about sociality and the roles of public institutions in modern life, dismissal might even (...)
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  35.  27
    Robert Guay, Aesthetics of Appearing. By Martin Seel. Translated by John Farrell. Stanford: Stanford University Press. 2005. Pp. XIV + 238. £16.95. [REVIEW]
    One of the many virtues of Martin Seel’s Aesthetics of Appearing is that it lays its cards on the table at the very outset. The final three chapters consist in a series of complex digressions from the main discussion: one on the aesthetic significance of ‘resonating’(p. 139), one organized around the metaphysics of pictures, and one charged with defending the implausible claim that the artistic representation of violence is uniquely capable of revealing ‘what is violent about violence’ (p. 191). But (...)
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  36.  27
    Robert Guay (2005). Our Virtues. Philosophical Topics 33 (2):71-87.
    Perhaps anticipating that no one would pay attention to his chapter titles anyway,1 Nietzsche titled the seventh chapter of Beyond Good and Evil “Our Virtues.” I draw attention to this because, given that the first line of the chapter is the question, “Our virtues?”,2 the title immediately generates a puzzle.3 There might not be any subject matter for this chapter – unlike, say, “On the Prejudices of Philosophers,” but possibly more like “What is Noble” – leaving us to wonder what (...)
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  37.  28
    Robert Guay (2007). Transcendental Elitism. International Studies in Philosophy 39 (3):163-177.
    Even popular caricatures of philosophers serve important philosophical functions. By coordinating personae with ideas, they facilitate conversations involving matters that we would otherwise neglect. But one function they do not serve is generating consistency. And indeed, Nietzsche serves for us as both the transgressor of all boundaries and unmasker of all pretensions, and at the same time as the ultimate elitist who is available to us in modern culture. There are, of course, ways to reconcile these: perhaps anti-elitism is the (...)
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  38.  25
    Robert Guay (2011). Genealogy and Irony. Journal of Nietzsche Studies 41 (1):26-49.
    The thesis of this article is that Nietzsche's use of irony in On the Genealogy of Morals is so pervasive that it cannot be relied upon to report Nietzsche's views, even at the moment of writing, on a historical sequence of events or the causal sources of the phenomena that Nietzsche identifies. I argue, primarily on the basis of textual evidence, that Nietzsche's procedure is neither to reliably report his own views nor to assert the reality of what might be (...)
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  39.  17
    Yves Gingras Alexandre Guay (2011). The Uses of Analogies in Seventeenth and Eighteenth Century Science. Perspectives on Science 19 (2):154-191.
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  40.  21
    Robert Guay, On the Genealogy of Morals.
    1. We are unknown to ourselves, we knowing ones, we to our own selves, and for a good reason. We have never sought ourselves – so how could it happen, that one day we would find ourselves? Someone once correctly said: “where your treasure is, there your heart will be also”;1 our treasure is where the beehives of our knowledge are. We are always on the way to finding it; as winged creatures and honey-gatherers of the spirit, we truly care (...)
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  41.  2
    Alexandre Guay (2009). No Title Available: Dialogue. Dialogue 48 (4):900-902.
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  42.  21
    Robert Guay, “The Dream of Life: Time, Action, and Oneiric Naturalism”.
    As I preliminary to treating the topic of this paper, I offer two observations about the practice of interpreting Nietzsche. My first observation is that this practice is sometimes carried out at an unusually high level of generality. I think that much of what we concern ourselves with, both in our private musings and in our disputes with others, is not merely the analysis of positions or the reconstruction of arguments, but what kind of philosopher Nietzsche was, and thus what (...)
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  43.  11
    Robert Guay, APA Central, 25 April 2004.
    Mr. Meyer’s paper is worthy of our esteem for three reminders that it brings us: that tragedy endures as a significant category in Nietzsche’s thought; that the category of the tragic transcends the merely literary, and engages with Nietzsche’s fundamental philosophical interests; and that Nietzsche’s self-situation in the history of philosophy follows up on perhaps different thinkers than the standard historiography of philosophy would suggest. But there is also much here to disagree with, and I shall focus on four topics (...)
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  44.  20
    Robert Guay, Surprised by Reason: Naturalism and Historical Agency in the Early Marx.
    This paper concerns Marx’s case, especially in the German Ideology, for the relative privilege of his own conception of history. I argue, against what I call the standard interpretation, that Marx’s case does not rest on an inversion of Young Hegelian “idealism”; against the “revisionist interpretation,” I argue that Marx nevertheless sustains a concern with the justificatory adequacy of his position. Marx’s argument, on my interpretation, is that an account of productive agency is a necessary constituent of any understanding of (...)
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  45.  6
    Alexandre Guay (forthcoming). The Uses of Analogies in 17th and 18th Century Science. Perspectives on Science.
    The object of this paper is to look at the extent and nature of the uses of analogy during the ªrst century following the so-called scientiªc revolution. Using the research tool provided by JSTOR we systematically analyze the uses of “analog” and its cognates (analogies, analogous, etc.) in the Philosophical Transactions of the Royal Society of London for the period 1665–1780. In addition to giving the possibility of evaluating quantitatively the proportion of papers explicitly using analogies, this approach makes it (...)
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  46.  5
    Jean-Herman Guay (2013). Libéralisme et médias : entre l’ordre et le désordre. Éthique Publique 15 (1).
    Le libéralisme et la liberté des médias sont-ils intrinsèquement liés, comme les deux faces d’une même pièce ? À première vue, ils semblent des corollaires puisqu’ils dérivent tous les deux du principe de liberté. Les mé­dias auraient donc d’autant plus d’espace que le libéralisme serait soli­de­ment implanté politiquement et économiquement. Inversement, un rejet du libéralisme politique irait de pair avec un rejet de la liberté des médias. Cette simplicité est cependant trompeuse. Les médias ne forment pas un ensemble homogène ; (...)
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  47.  14
    Éric Guay (2000). Horst Althaus, Hegel, Naissance d'Une Philosophie. Une Biographie Intellectuelle Traduit de l'Allemand Par Isabelle Kalinowski. [REVIEW] Dialogue 39 (04):832-.
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  48.  16
    Robert Guay, Schelling and Graphocentrism.
    One project of philosophical research which would likely prove of little profit is a history of philosophy the epochs of which are the greatest philosophical jokes. Although philosophers have always said innumerable funny things, notable sources of humor have been few and far between: Socrates, though not Plato, Nietzsche, though not Zarathustra, and more recently perhaps Bernard Williams or Jacques Derrida. The most a scholar can usually hope for is a clever barb punctuating pages of deathly earnestness. Such is the (...)
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  49.  4
    Robert Guay (2010). Nietzsche's On the Genealogy of Morals: A Reader's Guide. [REVIEW] Journal of Nietzsche Studies 40:96-100.
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  50.  12
    Alexandre Guay (2009). Symétries, brisures de symétries et complexité en mathématiques, physique et biologie Luciano Boi, dir. Bern, Peter Lang , 2006, 297 p. [REVIEW] Dialogue 48 (4):900-902.
    Compte rendu de L. Boi, Symétries, brisures de symétries et complexité en mathématiques, physique et biologie, Peter Lang.
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