Search results for 'Theo Verheggen' (try it on Scholar)

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  1.  14
    Jacques Janssen & Theo Verheggen (1997). The Double Center of Gravity in Durkheim's Symbol Theory: Bringing the Symbolism of the Body Back In. Sociological Theory 15 (3):294-306.
    By studying Durkheim through a Schopenhauerian lens, the one-sidedly cognitivist and functionalist reception of his social theory can be balanced. Durkheim explicitly rejected such monistic interpretations. His dialectical approach was always aimed at an essentially dualistic perception of man and society, wherein the lower pole, the individual, is central. In Durkheim's symbol theory, this position leads to two kinds of symbols: those that are bound to the human body, here called "this and that" symbols, and those people (...)
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  2. Jacques Janssen & Theo Verheggen (1997). The Double Center of Gravity in Durkheim's Symbol Theory: Bringing the Symbolism of the Body Back In. Sociological Theory 15 (3):294-306.
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  3. Robert H. Myers & Claudine Verheggen (2015). Donald Davidson’s Triangulation Argument: A Philosophical Inquiry. Routledge.
    According to many commentators, Davidson’s earlier work on philosophy of action and truth-theoretic semantics is the basis for his reputation, and his later forays, first into the theory of interpretation, and ultimately into what became known as the triangulation argument, are much less successful. This book by two of his former students aims to change that perception. In Part One, Verheggen begins by providing an explanation and defense of the triangulation argument, then explores its implications for questions about the (...)
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  4. Robert H. Myers & Claudine Verheggen (2016). Donald Davidson’s Triangulation Argument: A Philosophical Inquiry. Routledge.
    According to many commentators, Davidson’s earlier work on philosophy of action and truth-theoretic semantics is the basis for his reputation, and his later forays, first into the theory of interpretation, and ultimately into what became known as the triangulation argument, are much less successful. This book by two of his former students aims to change that perception. In Part One, Verheggen begins by providing an explanation and defense of the triangulation argument, then explores its implications for questions about the (...)
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  5.  14
    Claudine Verheggen (2015). Towards a New Kind of Semantic Normativity. International Journal of Philosophical Studies 23 (3):410-424.
    Hannah Ginsborg has recently offered a new account of normativity, according to which normative attitudes are essential to the meaningful use of language. The kind of normativity she has in mind –– not semantic but ‘primitive’ — is supposed to help us to avoid the pitfalls of both non-reductionist and reductive dispositionalist theories of meaning. For, according to her, it enables us both to account for meaning in non-semantic terms, which non-reductionism cannot do, and to make room for the normativity (...)
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  6.  58
    Claudine Verheggen (1997). Davidson's Second Person. Philosophical Quarterly 47 (188):361-369.
    According to Donald Davidson, language is social in that only a person who has interacted linguistically with another could have a language. This paper is a discussion of Davidson’s argument in defence of that claim. I argue that he has not succeeded in establishing it, but that he has provided many of the materials out of which a successful argument could be built. Chief among these are the claims that some version of externalism about meaning is true, that possession of (...)
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  7. Claudine Verheggen (2011). Semantic Normativity and Naturalism. Logique Et Analyse 216:553-567.
     
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  8.  53
    Claudine Verheggen (2006). How Social Must Language Be? Journal for the Theory of Social Behaviour 36 (2):203-219.
  9. Claudine Verheggen (2011). Semantic Normativity and Naturalism. Logique Et Analyse 216.
     
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  10.  60
    Claudine Verheggen (2007). Triangulating with Davidson. Philosophical Quarterly 57 (226):96-103.
    According to Davidson, 'triangulation' is necessary both to fix the meanings of one's thoughts and utterances and to have the concept of objectivity, both of which are necessary for thinking and talking at all. Against these claims, it has been objected that neither meaning-determination nor possession of the concept of objectivity requires triangulation; nor does the ability to think and talk require possession of the concept of objectivity. But this overlooks the important connection between the tasks that triangulation is meant (...)
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  11.  23
    Claudine Verheggen (1995). Wittgenstein and 'Solitary' Languages. Philosophical Investigations 18 (4):329-347.
  12.  29
    Claudine Verheggen (2005). Stroud on Wittgenstein, Meaning, and Community. Dialogue 44 (1):67-85.
    According to Barry Stroud, Wittgenstein thought that language is social only in this minimal way: we cannot make sense of the idea of someone having a language unless we can describe her as using signs in conformity with the linguistic practices of some community. Since a solitary person could meet this condition, Stroud concludes that, for Wittgenstein, solitary languages are possible. I argue that Wittgenstein infact thought that language is social in a much more robust way. Solitary languages are not (...)
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  13.  49
    Claudine Verheggen (2003). Wittgenstein's Rule-Following Paradox and the Objectivity of Meaning. Philosophical Investigations 26 (4):285–310.
  14.  28
    Claudine Verheggen (2000). The Meaningfulness of Meaning Questions. Synthese 123 (2):195-216.
    Contra an expanding number of deflationary commentators onWittgenstein, I argue that philosophical questions about meaningare meaningful and that Wittgenstein gave us ample reason tobelieve so. Deflationists are right in claiming that Wittgensteinrejected the sceptical problem about meaning allegedly to befound in his later writings and also right in stressing Wittgenstein''s anti-reductionism. But they are wrong in taking these dismissals to entail the end of all constructive philosophizing about meaning. Rather, I argue, the rejection of the sceptical problem requires that we (...)
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  15.  26
    Claudine Verheggen (2007). The Community View Revisited. Metaphilosophy 38 (5):612-631.
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  16.  1
    Guy A. M. Widdershoven & Frank W. S. M. Verheggen (forthcoming). Improving Informed Consent by Implementing Shared Decisionmaking in Health Care. IRB: Ethics & Human Research.
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  17.  2
    A. J. M. Theo (2003). Monosemy versus polysemy. In H. Cuyckens, René Dirven & John R. Taylor (eds.), Cognitive Approaches to Lexical Semantics. Mouton de Gruyter 23--93.
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  18. Claudine Verheggen (2013). Triangulation. In Ernie Lepore & Kirk Ludwig (eds.), A Companion to Donald Davidson. Wiley-Blackwell 456-471.
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  19. Claudine Verheggen (2011). Triangulation and Philosophical Skepticism. In Maria Cristina Amoretti & Gerhard Preyer (eds.), Triangulation: From an Epistemological Point of View. De Gruyter
  20.  6
    Roberto Festa, Atocha Aliseda & Jeanne Peijnenburg (eds.) (2005). Confirmation, Empirical Progress and Truth Approximation: Essays in Debate with Theo Kuipers. Rodopi.
    Theo AF Kuipers THE THREEFOLD EVALUATION OF THEORIES A SYNOPSIS OF FROM INSTRUMENTALISM TO CONSTRUCTIVE REALISM. ON SOME RELATIONS BETWEEN CONFIRMATION, EMPIRICAL PROGRESS, AND TRUTH APPROXIMATION (2000) ABSTRACT.
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  21.  25
    John Skorupski (2005). Blame, Respect and Recognition: A Reply to Theo Van Willigenburg. Utilitas 17 (3):333-347.
    In an article in Utilitas Theo van Willigenburg has argued that moral valuation is distinguished from other forms of valuation by the Kantian concept of respect. He criticizes, from that standpoint, an account I put forward, which builds on the connections between moral wrongdoing, blame and withdrawal of recognition. I examine the difference between these two approaches and defend my own.
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  22.  6
    Michael R. Dietrich (2000). Of Moths and Men: Theo Lang and the Persistence of Richard Goldschmidt's Theory of Homosexuality, 1916-1960. History and Philosophy of the Life Sciences 22 (2):219 - 247.
    Using an analogy between moths and men, in 1916, Richard Goldschmidt proposed that homosexuality was a case of genetic intersexuality. As he strove to create a unified theory of sex determination that would encompass animals ranging from moths to men, Goldschmidt's doubts grew concerning the association of homosexuality with intersexuality until, in 1931, he dropped homosexuality from his theory of intersexuality. Despite Goldschmidt's explicit rejection of his theory of homosexuality, Theo Lang, a researcher in the Genealogical-Demographic Department of the (...)
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  23.  37
    Gary Hatfield (1993). Book Review:Historical Roots of Cognitive Science: The Rise of a Cognitive Theory of Perception From Antiquity to the Nineteenth Century Theo C. Meyering. [REVIEW] Philosophy of Science 60 (4):662-666.
    Review of THEO C. MEYERING, Historical Roots of Cognitive Science : The Rise of a Cognitive Theory of Perception from Antiquity to the Nineteenth Century. Boston: Kluwer, xix + 250 pp. $69.00. Examines the author's interpretation of Aristotelian theories of perceptual cognition, early modern theories, and Helmholtz's theory.
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  24.  6
    Ryan McDermott (2013). Does John Henry Newman Have a Theo-Drama? Heythrop Journal 54 (2):955-967.
    The essay surveys Newman's work in literary drama, from an early essay on Aristotle's Poetics to his adaptation of Roman comedies for production at the Oratory School, in order to approach his affinities with Hans Urs von Balthasar's theological dramatic theory. Newman does not find a Balthasarian theo-drama via literary drama – perhaps because he was not properly exposed to medieval religious drama – but scattered dramatic analogies in his history writing suggest that he undertakes a theo-drama in (...)
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  25.  7
    Donald J. Lococo (2009). Freedom and Intimacy in von Balthasar's Theo-Logic 1. Analecta Hermeneutica 1 (1):114-135.
    From the perspective of Christian theology, divine freedom is the paradigm of human freedom, but it is also completely unlike ours in its infinity. This is the paradox of the analogy of being: in its infinity, the Archetype of our being is also completely other. In contrast, likeness between contingent beings is limited in that each being is individuated yet similar to those of like species. No matter how alike beings are, “unlikeness” increases with generic distance. At the asymptotic limit, (...)
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  26.  13
    Barbara K. Sain (2007). Expression in the Theo-Logic. Philosophy and Theology 19 (1/2):301-322.
    The central question of Hans Urs von Balthasar’s Theo-Logic is how the infinite truth of God can be manifested in the finite structures of the created world. In the course of answering this question, Balthasar presents a philosophical understanding of expressive form and a theology of Christ as the expression of divine truth in the world. The philosophical discussion of truth provides support for the intelligibility of the theological claim that God’s truth has been manifested in the world in (...)
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  27.  3
    Natalie Depraz & Frédéric Mauriac (2012). Théo-phénoménologie I : l'amour? Jean-Luc Marion et Christos Yannaras. Revue de Métaphysique et de Morale 74 (2):247.
    D'un philosophe comme de l'autre, on peut dire qu'ils sont tous deux, dans l'horizon contemporain, des penseurs de l'amour. Tous deux s'inscrivent en faux contre la réduction de ce dernier à la sexualité, mais, tout autant, contre sa réduction inverse, plus ancienne, à une forme de mystique éthérée de type platonico-chrétien qui a pu se formuler sous le terme d'agapè. Nous nous proposons dans cette contribution d'étudier la pensée de J.-L. Marion en adoptant l'hypothèse d'une « unité théo-phénoménologique » de (...)
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  28.  2
    Rok Svetlič (2009). Die onto-theo-logischen Reste und die Anomalie im Funktionieren der Menschenrechte. Von der Frage des „Was” zu der des „Wie” der Menschenrechte. Synthesis Philosophica 24 (1):101-116.
    Am Ende des 18. Jh., als eines der berühmtesten politischen Dokumente, Die Erklärung der Menschen- und Bürgerrechte, verabschiedet wurde, war die Antwort auf die Frage nach dem „Was” der Menschenrechte nicht schwer zu finden, obwohl damit Neuland einer grundsätzlich anderen politischen Moral betreten wurde. Auf diese oder andere Weise wurden die Menschenrechte aus der Vernunft abgeleitet, d. h. aus einem Vermögen, welches ein „Evangelium der reinen Vernunft” schreiben sollte. Eineinhalb Jahrhunderte später, im Jahr 1948, war eine solche Antwort nicht nur (...)
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  29. Therese Feiler (2015). From Dialectics to Theo-Logic: The Ethics of War From Paul Ramsey to Oliver O’Donovan. Studies in Christian Ethics 28 (3):343-359.
    This article studies the fundamental shift between Paul Ramsey’s and Oliver O’Donovan’s ethics of war and so reintroduces Hegel into the debate on political ethics. The topic is approached through the notion of divine-human and political mediation, whereby Hegel’s early movement from Christology to dialectics provides the analytical framework. The article first studies the theo-logic of Paul Ramsey’s early agapist notions of war up to his transformist period. It then traces how O’Donovan fundamentally transforms Ramsey’s dialectical framework within that (...)
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  30. Roberto Festa, Atocha Aliseda & Jeanne Peijnenburg (2005). Cognitive Structures in Scientific Inquiry: Essays in Debate with Theo Kuipers. Volume 2. Rodopi.
    This book is the second of two volumes devoted to the work of Theo Kuipers, a leading Dutch philosopher of science. Philosophers and scientists from all over the world, thirty seven in all, comment on Kuipers’ philosophy, and each of their commentaries is followed by a reply from Kuipers. The present volume is devoted to Kuipers’ neo-classical philosophy of science, as laid down in his Structures in Science . Kuipers defends a dialectical interaction between science and philosophy in that (...)
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  31. Theo A. F. Kuipers (2005). Cognitive Structures in Scientific Inquiry: Essays in Debate with Theo Kuipers. New York: Rodopi NY.
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  32. Del Ratzsch (1987). Nomo(Theo)Logical Necessity. Faith and Philosophy 4 (4):383-402.
    The issues of just what laws of nature are and what makes statements law-like have been more discussed than advanced. After exploring the general area and uncovering some difficulties which, I suspect, make the case even knottier than generally imagined, I argue that certain resources available only to the theist---in particular, counterfactuals of God’s freedom---may provide the materials needed for constructing solutions.
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  33.  10
    C. C. Pecknold (2006). Theo-Semiotics and Augustine's Hermeneutical Jew. Augustinian Studies 37 (1):27-42.
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  34.  13
    Richard J. Blackwell (1979). "Studies in Inductive Probability and Rational Expectation," by Theo A. F. Kuipers. Modern Schoolman 56 (4):386-387.
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  35.  24
    Jean-Luc Marion (1999). On Descartes' Metaphysical Prism: The Constitution and the Limits of Onto-Theo-Logy in Cartesian Thought. University of Chicago Press.
    Does Descartes belong to metaphysics? What do we mean when we say "metaphysics"? These questions form the point of departure for Jean-Luc Marion's groundbreaking study of Cartesian thought. Analyses of Descartes' notion of the ego and his idea of God show that if Descartes represents the fullest example of metaphysics, he no less transgresses its limits. Writing as philosopher and historian of philosophy, Marion uses Heidegger's concept of metaphysics to interpret the Cartesian corpus--an interpretation strangely omitted from Heidegger's (...)
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  36.  73
    Ilkka Niiniluoto (2001). From Instrumentalism to Constructive Realism: On Some Relations Between Confirmation, Empirical Progress, and Truth Approximation. Theo A. F. Kuipers. [REVIEW] Mind 110 (439):774-777.
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  37.  17
    John T. Slotemaker (2012). Brown, Stephen F., Thomas Dewender, and Theo Kobusch. Philosophical Debates at Paris in the Early Fourteenth Century. Review of Metaphysics 66 (1):136-138.
  38.  2
    Douglas S. Duckworth (2015). Other-Emptiness in the Jonang School: The Theo-Logic of Buddhist Dualism. Philosophy East and West 65 (2):485-497.
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  39.  3
    Luc Foisneau, John Brooke, Katherine Morris, Desmond Clarke & John Stephens (1995). Review of Raison Et Déraison d'État. Théoriciens Et Theories de la Raison d'État aux XVIe Et XVIIe Siécles Sous la Direction de Yves Charles Zarka Paris, Presses Universitaires de France, 1994 Pp. 436, 248 FF. ISBN 9-782130-461616; Beverly C. Southgate: 'Covetous of Truth': The Life and Work of Thomas White, 1593-1676 Dordrecht: Kluwer Academic Publishers, 1993. 189 Pp. £60.00 ISBN 0-7923-1926-5; George Dicker: Descartes: An Analytical and Historical Introduction Oxford University Press, 1993 £14.95 Pbk. ISBN 0-19-507590-0; Theo Verbeek: Descartes and the Dutch: Early Reactions to Cartesian Philosophy, 1637-1650. Carbondale and Edwardsville, Southern Illinois University Press, 1992, X + 168 Pp. $30.00 ISBN 0-8093-1617-X; David Berman: George Berkeley: Idealism and the Man Oxford University Press, 1994. £27.50 ISBN 0-19-826746-0; Joseph Mali: The Rehabilitation of Myth: Vico's New Science Cambridge: Cambridge University Press, 1992. Pp. Xv + 275. £35.00 ISBN 0-521-41952-2; R. C. Solomon. [REVIEW] British Journal for the History of Philosophy 3 (2):441-472.
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  40.  15
    Jean Grondin (1987). MARION, Jean-Luc, Sur le Prisme Métaphysique de Descartes : Constitution Et Limites de l'Onto-Théo-Logie Dans la Pensée Cartésienne MARION, Jean-Luc, Sur le Prisme Métaphysique de Descartes : Constitution Et Limites de l'Onto-Théo-Logie Dans la Pensée Cartésienne. Laval Théologique et Philosophique 43 (3):409-413.
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  41.  4
    Linn Marie Tonstad (2010). Sexual Difference and Trinitarian Death: Cross, Kenosis, and Hierarchy in the Theo‐Drama. Modern Theology 26 (4):603-631.
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  42.  4
    James K. Voiss (2007). A Response to Dr. Barbara Sain's “Expression in the Theo-Logic”. Philosophy and Theology 19 (1/2):323-329.
    After identifying points of agreement between Karl Rahner and Hans Urs von Balthasar on topics raised by Dr. Sain’s essay, this response raises questions about the deeper foundations of the substantial differences between them. It suggests that the appeal to contrast in their starting-points (Goethe versus Kant) as an explanation is not adequate and suggests lines of further inquiry which might be pursued further.
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  43.  22
    Lydia Schumacher (2010). The “Theo-Logic” of Augustine's Theory of Knowledge by Divine Illumination. Augustinian Studies 41 (2):375-399.
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  44.  33
    John Sutton (2000). Author's Response to Reviews by Catherine Wilson, Michael Mascuch, and Theo Meyering. Metascience 9 (226-237):203-37.
    Historical Cognitive Science I am lucky to strike three reviewers who extract so clearly my book's spirit as well as its substance. They all both accept and act on my central methodological assumption; that detailed historical research, and consideration of difficult contemporary questions about cognition and culture, can be mutually illuminating. It's gratifying to find many themes which recur in different contexts throughout _Philosophy and Memory_ _Traces_ so well articulated here. The reviews catch my desires to interweave discussion of cognitive (...)
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  45.  2
    Steffen Lösel (2001). Unapocalyptic Theology: History and Eschatology in Balthasar's Theo‐Drama. Modern Theology 17 (2):201-225.
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  46.  3
    George P. Klubertanz (1966). "Psychologie der Kognitiven Ordnung," by Theo Hermann. Modern Schoolman 43 (2):205-205.
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  47.  27
    Mary-Ann Crumplin (2012). Emmanuel Levinas on Onto-Theo-Logy: Parricide and Atheism. Heythrop Journal 53 (1):100-110.
  48.  9
    Kristin E. Heyer (2013). The Social Witness and Theo-Political Imagination of the Movements. Journal of Catholic Social Thought 10 (2):317-340.
  49.  16
    Lorenzo Chiesa (2011). The Bio-Theo-Politics of Birth. Angelaki 16 (3):101 - 115.
    Angelaki, Volume 16, Issue 3, Page 101-115, September 2011.
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  50.  8
    Charles Wei-Hsun Fu (1978). The Trans-Onto-Theo-Logical Foundations of Language in Heidegger and Taoism. Journal of Chinese Philosophy 5 (3):301-333.
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