Search results for 'The World-Friend' (try it on Scholar)

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  1. Qayyum A. Malick (1954). His Royal Highness Prince Aga Khan, Guide, Philosopher, and Friend of the World of Islam. Karachi, Ismailia Association, Pakistan.score: 435.0
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  2. Margaret H. Williams (2000). The People's Friend J. J. Meggitt: Paul, Poverty and Survival (Studies of the New Testament and its World). Pp. XIV + 268; Edinburgh: T. & T. Clark, 1998. Cased. Isbn: 0-567-08604-. [REVIEW] The Classical Review 50 (01):137-.score: 414.0
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  3. Stephen R. Kaufman (2010). Religion: A Friend or Foe to Animals? Katherine Wills Perlo, Kinship and Killing: The Animal in World Religions. New York: Columbia University Press, 2009. 256 Pages. [REVIEW] Society and Animals 18 (2):228-229.score: 405.0
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  4. Mitchell (1984). Will the Real World Please Stand Up? Carbon Dioxide: Friend or Foe? An Inquiry Into the Climatic and Agricultural Consequences of the Rapidly Rising CO2Content of Earth's Atmosphere Sherwood B. Idso. BioScience 34 (8):515-515.score: 405.0
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  5. Norman Habel (1977). “Only the Jackal Is My Friend” On Friends and Redeemers in Job. Interpretation 31 (3):227-236.score: 261.0
    Trusting a friend without reservation in the face of an alien world is a major concern of the poet of Job who forces us to consider friendship as a radical option for life in an age of increased anonymity and contrived sensitivity.
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  6. Gail R. O'Day (2004). Jesus as Friend in the Gospel of John. Interpretation 58 (2):144-157.score: 261.0
    In popular image, Jesus as friend is sentimentalized, but not so in the Fourth Gospel. Jesus gave his life in love for others and always spoke and acted boldly—marks of friendship in the cultural world of the New Testament.
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  7. Michael Naas (2005). The World Over. Radical Philosophy Review 8 (2):123-130.score: 246.0
    Written in the days immediately following the death of Jacques Derrida on 9 October 2004, this essay attempts to bear witness tothe memory of Jacques Derrida as a writer and thinker and, even more personally, a mentor and friend. Written out of gratitude and affection, but also out of an almost overwhelming emotion, the essay is offered here, not without trepidation, in the hope that, in some small measure, the author’s emotion, affection, and genuine gratitude for the life and work (...)
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  8. Marianna Papadopoulou & Roy Birch (2009). 'Being in the World': The Event of Learning. Educational Philosophy and Theory 41 (3):270-286.score: 224.0
    This paper employs an eclectic mix of paradigms in order to discuss constituting characteristics of young children's learning experiences. Drawing upon a phenomenological perspective it examines learning as a form of 'Being' and as the result of learners' engagement with the world in their own, unique, intentional manners. The learners' intentions towards their world are expressed in everyday activity and participation. A social constructivist perspective is thus employed to present learning as situated in meaningful socio-cultural contexts of the everyday, lived (...)
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  9. Randy Ramal (forthcoming). Religious Concepts and Absolute Conceptions of the World. International Journal for Philosophy of Religion:1-15.score: 224.0
    In this essay I discuss several questions related to the manner in which concepts generally, and religious concepts in particular, are formed. Are some concepts necessary in the sense that, considering the physical makeup of the natural world and our own bio-chemical, perceptual, and cognitive nature, these concepts had to emerge by necessity? If we put considerations of divine revelations aside, I ask regarding religious concepts, what would be the proper way of looking at how they came to be formed? (...)
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  10. Thaddeus Metz (2012). ’Giving the World a More Human Face’: Human Suffering in African Thought and Philosophy. In Jeff Malpas & Norelle Lickiss (eds.), Perspectives on Human Suffering. Springer. 49-62.score: 211.0
    I present ideas about human suffering that are salient among the black peoples of sub-Saharan Africa, reconstruct them in order to make them relevant to an international audience with philosophical interests, and urge that audience to give them consideration as alternatives or correctives to some dominant Western approaches. I first recount views commonly held by sub-Saharans about the nature, causes and cures of suffering, and then draw on them to articulate an account of it qua enervation, which rivals a neuro-physical (...)
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  11. Noël Saenz (2014). The World and Truth About What Is Not. Philosophical Quarterly 64 (254):82-98.score: 208.0
    Truthmaker says that things, broadly construed, are the ontological grounds of truth and, therefore, that things make truths true. Recently, there have been a number of arguments purporting to show that if one embraces Truthmaker, then one ought to embrace Truthmaker Maximalism—the view that all non-analytic propositions have truthmakers. But then if one embraces Truthmaker, one ought to think that negative existentials have truthmakers. I argue that this is false. I begin by arguing that recent attempts by Ross Cameron and (...)
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  12. Pink Dandelion (2010). Guarded Domesticity and Engagement with “the World” the Separate Spheres of Quaker Quietism. Common Knowledge 16 (1):95-109.score: 206.3
    This contribution to a symposium on quietism concerns what is known as the Quietist period of Quakerism in the eighteenth century. Dandelion addresses the key question of conflict between the quietist commitment of the Quaker faithful and the commitment of many among them to abolitionism and other pressing social causes. He reviews the scholarship on this issue, noting the recent tendency to look for mystical aspects to the social commitment of Quakers. Instead, however, he argues that the culture of Friends (...)
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  13. Alvin Plantinga (2006). Divine Action in the World (Synopsis). Ratio 19 (4):495–504.score: 202.0
    The following is a synopsis of the paper presented by Alvin Plantinga at the RATIO conference on The Meaning of Theism held in April 2005 at the University of Reading. The synopsis has been prepared by the Editor, with the author’s approval, from a handout provided by the author at the conference. The paper reflects on whether religious belief of a traditional Christian kind can be maintained consistently with accepting our modern scientific worldview. Many theologians, and also many scientists, maintain (...)
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  14. Susan Bredlau (2011). Monstrous Faces and a World Transformed: Merleau-Ponty, Dolezal, and the Enactive Approach on Vision Without Inversion of the Retinal Image. [REVIEW] Phenomenology and the Cognitive Sciences 10 (4):481-498.score: 202.0
    The world perceived by a person undergoing vision without inversion of the retinal image has traditionally been described as inverted. Drawing on the philosophical work of Maurice Merleau-Ponty and the empirical research of Hubert Dolezal, I argue that this description is more reflective of a representationist conception of vision than of actual visual experience. The world initially perceived in vision without inversion of the retinal image is better described as lacking in lived significance rather than inverted; vision without inversion of (...)
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  15. Alistair Welchman & Judith Norman (2010). Creating the Past: Schelling's Ages of the World. Journal of the Philosophy of History 4 (1):23-43.score: 202.0
  16. Jeffrey Satinover (2006). Quantum Theory and the Boundary Between Science and Spirit: Some Remarks From a Friend of Kabbalah. World Futures 62 (4):300 – 308.score: 198.0
    Physicists and philosophers argue whether quantum theory has spiritual implications. The vast majority of opinions are at two extremes: Some contend that quantum theory has absolutely no spiritual implications whatsoever, whereas others assert that it forms the very basis of a modern spirituality and can be directly applied to the human condition. It is this article's contention that neither extreme is correct. Quantum theory does have spiritual implications - a fact that its founders intuited and its enemies, Einstein preeminent among (...)
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  17. David Kyle Johnson (forthcoming). The Failure of the Multiverse Hypothesis as a Solution to the Problem of No Best World. Sophia:1-19.score: 196.0
    The multiverse hypothesis is growing in popularity among theistic philosophers because some view it as the preferable way to solve certain difficulties presented by theistic belief. In this paper, I am concerned specifically with its application to Rowe’s problem of no best world, which suggests that God’s existence is impossible given the fact that the world God actualizes must be unsurpassable, yet for any given possible world, there is one greater. I will argue that, as a solution to the problem (...)
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  18. Wayne D. Gray & Wai‐Tat Fu (2004). Soft Constraints in Interactive Behavior: The Case of Ignoring Perfect Knowledge in‐the‐World for Imperfect Knowledge in‐the‐Head*,*. Cognitive Science 28 (3):359-382.score: 196.0
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  19. Robert Harvey (2003). Global Disorder: America and the Threat of World Conflict. Carroll & Graf.score: 196.0
    In 1990, when the Berlin Wall fell and the Cold War ended, economic and political analysts declared the world a safer place. But not political journalist Robert Harvey. The roar of international optimism only intensified the pangs of his geopolitical anxiety. In 1995, in The Return of the Strong, he warned Western democracies that the tides of economic globalization were sweeping the world toward a new crisis. Unfortunately, the attack on the World Trade Center in New York City on September (...)
     
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  20. T. H. Ho (2014). Naturalism and the Space of Reasons in Mind and World. International Journal of Philosophical Studies 22 (1):49-62.score: 192.0
    This paper aims to show that many criticisms of McDowell’s naturalism of second nature are based on what I call ‘the orthodox interpretation’ of McDowell’s naturalism. The orthodox interpretation is, however, a misinterpretation, which results from the fact that the phrase ‘the space of reasons’ is used equivocally by McDowell in Mind and World. Failing to distinguish two senses of ‘the space of reasons’, I argue that the orthodox interpretation renders McDowell’s naturalism inconsistent with McDowell’s Hegelian thesis that the conceptual (...)
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  21. Paul McNamara (1993). Does the Actual World Actually Exist? Philosophical Studies 69 (1):59 - 81.score: 192.0
    Assuming minimal fine-individuation--that there are some necessarily equivalent intensional objects (e.g. propositions) that are nonetheless distinct objects, on standard actualist frameworks, the answer to our title question is "No". First I specify a fully cognitively accessible, purely qualitative maximal consistent state of affairs (MCS). (That there is an MCS that is either fully graspable or purely qualitative is in itself quite contrary to conventional dogma.) Then I identify another MCS, one necessarily equivalent to the first. It follows that there could (...)
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  22. Ömer Naci Soykan (2007). Looking at the World From Istanbul as a Metaphor. The Proceedings of the Twenty-First World Congress of Philosophy 3:191-195.score: 192.0
    The problem of environment is the leading common problem of people living on Earth, the sky and soil of which have been polluted. I believe that pollution in a broad sense is the basis for all other important problems of this world. Man has polluted himself and Earth. In the former, which is called cultural pollution, man becomes alienated from other members of his own species and in the latter, which is called physical pollution, man becomes alienated from nature of (...)
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  23. Yrjö Sepänmaa (2008). Being the Centre of the World. Proceedings of the Xxii World Congress of Philosophy 1:247-253.score: 192.0
    Aesthetics is about sensations, experiences and emotions – but also about the rational mind that guides them. At the centre lies the feeling, sensing and thinking individual. The world unfolds from within oneself. No matter how remote a spot one chooses, it becomes the centre of the world; everyone travels with his own centre of the world, inevitably. He is, I am, the centrepoint.
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  24. Marc Joseph (2008). Language, the World and Spontaneity In Wittgenstein's Tractatus. Proceedings of the Xxii World Congress of Philosophy 39:89-95.score: 192.0
    Wittgenstein’s early philosophy of language is shaped by his attention to Parmenides’ paradox of false propositions and the problem of the unity of the proposition. Wittgenstein (dis)solves these two (pseudo)problems through his discussion of the “internal pictorial relation” between propositions and states of affairs, which is an artifact of language and the world being “constructed according to a common logical pattern” (TLP 4.014). After examining these issues, I argue that this treatment points to a further problem, namely, the question of (...)
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  25. Safro Kwame (2001). Philosophy and Social Justice in the World Today. The Proceedings of the Twentieth World Congress of Philosophy 2001:201-207.score: 192.0
    From an African point of view, there is no social justice in the world today and, from that point of view, there may not be much difference between the African, African-American, Asian, or even Western perspectives. There may, however, be some difference in the reasons given in support of this perspective or, rather, conclusion. The African perspective is heavily influenced by events such as the trans-Atlantic slave trade, colonialism, and, more recently, by the report of South Africa’s Truth and Reconciliation (...)
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  26. Rinalds Zembahs (2008). The World-Experience as 'Not-Feeling-at-Home'. Proceedings of the Xxii World Congress of Philosophy 20:191-197.score: 192.0
    This paper focuses on Italian philosopher’s Paolo Virno concept of public intellect. He starts from the analysis of emotions and dispositions as they appear in Martin Heidegger’s work Being and Time, and he undertakes na criticism of Heideggerian distinction between fear and anguish/anxiety. Virno argues that, incontemporary world, this distinction is becoming increasingly blurred, insofar as the so-called ‘substantial communities’ tend to disintegrate and human beings become more exposed to the world as such. This exposition to the world makes one (...)
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  27. Christopher Yorke (2008). Cosmopolitanism, Minimal Morality, and the World-State. Proceedings of the Xxii World Congress of Philosophy 50:873-880.score: 192.0
    The similarities between the concept of cosmopolitanism and the concept of the world-state are, in some regards, fairly intuitive. At the very least, the theme of universalism is often seen as common to both. The precise form of a universalized ethical or political order, however, is not expressly conceptually determined by either cosmopolitanism or the world-state; both are susceptible to pluralist interpretations. Further, we cannot assume that an ethical concern will either motivate the creation of, or become a central policy (...)
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  28. Victor Petrenko (2008). Cross-Confessional Investigation of Religious Visions of the World. Proceedings of the Xxii World Congress of Philosophy 45:271-278.score: 188.0
    The majority of world religions have developed in the course of overcoming tribal and clan identity. The idea of "One God" carries the implication, overtly or not, of uniting mankind on basis of religious belief. The rise of world religions was associated with rise of huge empires and states where various ethnic groups coexisted, not only on the basis of force alone, but also on basis of common religious belief and value systems imposed by religious ideology. Governing polyethnic territories, developments (...)
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  29. Zenon W. Pylyshyn (2001). Connecting Vision with the World: Tracking the Missing Link. In Joao Branquinho (ed.), The Foundations of Cognitive Science. Oxford: Clarendon Press. 183.score: 186.0
    You might reasonably surmise from the title of this paper that I will be discussing a theory of vision. After all, what is a theory of vision but a theory of how the world is connected to our visual representations? Theories of visual perception universally attempt to give an account of how a proximal stimulus (presumably a pattern impinging on the retina) can lead to a rich representation of a three dimensional world and thence to either the recognition of known (...)
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  30. Michael S. Jones (2010). Carl E. Braaten, No Other Gospel! Christianity Among the World's Religions. Journal for the Study of Religions and Ideologies 3 (9):162-167.score: 186.0
    Carl E. Braaten, No Other Gospel! Christianity among the World's Religions Minneapolis, USA: Fortress Press, 1992. Paperback: 146 pp. including endnotes and index.
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  31. Mathew Abbott (2010). The Poetic Experience of the World. International Journal of Philosophical Studies 18 (4):493-516.score: 180.0
    In this article I develop Heidegger's phenomenology of poetry, showing that it may provide grounds for rejecting claims that he lapses into linguistic idealism. Proceeding via an analysis of the three concepts of language operative in the philosopher's work, I demonstrate how poetic language challenges language's designative and world-disclosive functions. The experience with poetic language, which disrupts Dasein's absorption by emerging out of equipmentality in the mode of the broken tool, brings Dasein to wonder at the world's existence in such (...)
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  32. Gila Sher (2011). Is Logic in the Mind or in the World? Synthese 181 (2):353 - 365.score: 180.0
    The paper presents an outline of a unified answer to five questions concerning logic: (1) Is logic in the mind or in the world? (2) Does logic need a foundation? What is the main obstacle to a foundation for logic? Can it be overcome? (3) How does logic work? What does logical form represent? Are logical constants referential? (4) Is there a criterion of logicality? (5) What is the relation between logic and mathematics?
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  33. Christopher Menzel (2011). Knowledge Representation, the World Wide Web, and the Evolution of Logic. Synthese 182 (2):269-295.score: 180.0
    It is almost universally acknowledged that first-order logic (FOL), with its clean, well-understood syntax and semantics, allows for the clear expression of philosophical arguments and ideas. Indeed, an argument or philosophical theory rendered in FOL is perhaps the cleanest example there is of “representing philosophy”. A number of prominent syntactic and semantic properties of FOL reflect metaphysical presuppositions that stem from its Fregean origins, particularly the idea of an inviolable divide between concept and object. These presuppositions, taken at face value, (...)
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  34. Michael L. Anderson (1997). Content and Comportment: On Embodiment and the Epistemic Availability of the World. Rowman and Littlefield.score: 180.0
    "Content and Comportment argues persuasively that the answer to some long-standing questions in epistemology and metaphysics lies in taking up the neglected question of the role of our bodily activity in establishing connections between representational states?knowledge and belief in particular?and their objects in the world. It takes up these ideas from both current mainstream analytic philosophy?Frege, Dummett, Davidson, Evans?and from mainstream continental work?Heidegger and his commentators and critics?and bings them together successfully in a way that should surprise only those who (...)
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  35. David Szablowski (2002). Mining, Displacement and the World Bank: A Case Analysis of Compania Minera Antamina's Operations in Peru. [REVIEW] Journal of Business Ethics 39 (3):247 - 273.score: 180.0
    The transformation in the structure of the world mining industry over the last decade has opened up enormous new regions for mineral exploration and development by transnational mining companies in countries in the South. This new access has inevitably brought mining companies into conflict with local communities. With the involvement of transnational advocacy networks and new global publics, these conflicts have prompted a growing transnational debate on the principles that ought to govern mining and community relationships. One effort to provide (...)
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  36. Jeremy R. Koons (2004). Disenchanting the World: McDowell, Sellars, and Rational Constraint by Perception. Journal of Philosophical Research 29 (February):125-152.score: 180.0
    In his book Mind and World, John McDowell grapples with the problem that the world must and yet seemingly cannot constrain our empirical thought. I first argue that McDowell’s proposed solution to the problem throws him onto the horns of his own, intractable dilemma, and thus fails to solve the problem of rational constraint by the world. Next, I will argue that Wilfrid Sellars, in a series of articles written in the 1950s and 60s, provides the tools to solve the (...)
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  37. Jan Masschelein (2011). Experimentum Scholae: The World Once More … But Not (Yet) Finished. Studies in Philosophy and Education 30 (5):529-535.score: 180.0
    Inspired by Hannah Arendt, this contribution offers an exercise of thought as an attempt to distil anew the original spirit of what education means. It tries to articulate the event or happening that the word names, the experiences in which this happening manifests itself and the (material) forms that constitute it or make it find/take (its) place. Starting from the meaning of scholè as ‘free time’ or ‘undestined and unfinished time’ it further explores scholè as the time of attention which (...)
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  38. Michael O'Donovan-Anderson (1997). Content and Comportment: On Embodiment and the Epistemic Availability of the World. Lanham: Rowman &Amp; Littlefield.score: 180.0
    "Content and Comportment argues persuasively that the answer to some long-standing questions in epistemology and metaphysics lies in taking up the neglected question of the role of our bodily activity in establishing connections between representational states—knowledge and belief in particular—and their objects in the world. It takes up these ideas from both current mainstream analytic philosophy—Frege, Dummett, Davidson, Evans—and from mainstream continental work—Heidegger and his commentators and critics—and bings them together successfully in a way that should surprise only those who (...)
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  39. Gabriel Vacariu (forthcoming). The World Versus Epistemologically Different Worlds. Analele Philosophy Bucharest University.score: 180.0
    In this paper, Gabriel Vacariu presents his Epistemologically Different Worlds (EDWs) perspective. In other works (2005, 2008, 2011, 2012), he tries to illustrate that the greatest illusion of human knowledge surviving from the oldest times is the notion of „world”, of „uni-verse” or as he called it, the „unicorn world”. The main mistake that led to the creation of the unicorn world is that we, the human beings, believed (consciously or not) that we were the only observers of the “world”. (...)
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  40. Weiqun Yao (2006). Buddhist Thought and Several Problems in the World Today. Frontiers of Philosophy in China 1 (1):144-147.score: 180.0
    Buddhism has not only produced an influence upon the ancient world culture but is also playing an important role in world affairs today. This article analyzes several important problems in the world today: world peace, disarmament, economic justice, human rights, environmental protection, and universal cooperation in world problem solving. The writer holds that, to solve these problems, we should study Buddhist theory and get some helpful ideas from it.
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  41. Scott Wisor (2012). The World Development Report 2012: A Review. [REVIEW] Crop Poverty Brief.score: 180.0
    -/- The World Development Report 2012 "Gender Equality and Development" (GED), represents a new push to raise the profile of gender equality among a variety of official development actors. In this new CROP Poverty Brief Scott Wisor situates GED in the broader development context, discusses its key findings and some shortcomings and suggests how it should be used by advocates and allies concerned with eliminating gross gender injustice and global poverty.
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  42. Bret W. Davis (forthcoming). Returning the World to Nature: Heidegger’s Turn From a Transcendental-Horizonal Projection of World to an Indwelling Releasement to the Open-Region. Continental Philosophy Review:1-25.score: 180.0
    The central issue of Heidegger’s thought is the question of being. More precisely, it is the question of the relation between being and human being, the relation, that is, between Sein and Dasein. This article addresses the so-called turn in Heidegger’s thinking of this relation. In particular, it shows how this turn entails a shift from a transcendental-horizonal projection of world to “an indwelling releasement [inständige Gelassenheit] to the worlding of the world”. Although a wide range of pre- and post-turn (...)
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  43. Professor John R. Williams (2005). The Ethics Activities of the World Medical Association. Science and Engineering Ethics 11 (1):7-12.score: 180.0
    Since its formation in 1947, the World Medical Association (WMA) has been a leading voice in international medical ethics. The WMA’s principal ethics activity over the years has been policy development on a wide variety of issues in medical research, medical practice and health care delivery. With the establishment of a dedicated Ethics Unit in 2003, the WMA’s ethics activities have intensified in the areas of liaison, outreach and product development. Initial priorities for the Ethics Unit have been the review (...)
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  44. Ambreena Manji (2003). Remortgaging Women's Lives: The World Bank'sLand Agenda in Africa. [REVIEW] Feminist Legal Studies 11 (2):139-162.score: 180.0
    In recent months, the World Bank has issued a series of draft policy reports on land relations. This is the first time in over two decades that the Bank has sought to review its policy on lending in the land sector. Access to the draft reports and participation in the consultation process has, however, been severely limited. Nonetheless, the World Bank expects to issue the final Report by the end of this year. This paper presents a gender analysis of the (...)
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  45. Patrick Petitjean (2008). The Joint Establishment of the World Federation of Scientific Workers and of UNESCO After World War II. Minerva 46 (2):247-270.score: 180.0
    The World Federation of Scientific Workers (WFScW) and UNESCO share roots in the Social Relations of Science (SRS) movements and in the Franco-British scientific relations which developed in the 1930s. In this historical context (the Great Depression, the rise of Fascism and the Nazi use of science, the social and intellectual fascination for the USSR), a new model of scientific internationalism emerged, where science and politics mixed. Many progressive scientists were involved in the war efforts against Nazism, and tried to (...)
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  46. Sinivaldo Silva Tavares (2014). Entre a cruz e a espada: religião no mundo da tecnociência, do mercado e da mídia (Between the devil and the deep blue sea: religion in the world of technoscience, market and media) - DOI: 10.5752/P.2175-5811.2014v12n34p382. [REVIEW] Horizonte 12 (34):382-401.score: 180.0
    Vivemos, hoje, sob a hegemonia do paradigma tecnocêntrico, mercadológico e midiático. A Tecnociência, o Mercado e a Mídia se constituem em autênticos horizontes no interior dos quais se desvelam todos os âmbitos da experiência humana. Isso posto, o que o ser humano e a religião se tornam nessa nova situação epocal? A Tecnociência tornou-se horizonte de compreensão do ser humano em relação ao mundo e si próprio. Não apenas nossos estilos de vida, nosso modo de trabalhar e viver, são condicionados (...)
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  47. Jack Arnold & Stewart Shapiro (2007). Where in the (World Wide) Web of Belief is the Law of Non-Contradiction? Noûs 41 (2):276–297.score: 179.3
    It is sometimes said that there are two, competing versions of W. V. O. Quine’s unrelenting empiricism, perhaps divided according to temporal periods of his career. According to one, logic is exempt from, or lies outside the scope of, the attack on the analytic-synthetic distinction. This logic-friendly Quine holds that logical truths and, presumably, logical inferences are analytic in the traditional sense. Logical truths are knowable a priori, and, importantly, they are incorrigible, and so immune from revision. The other, radical (...)
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