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

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  1. 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.score: 240.0
    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 can choose freely, (...)
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  2. Claudine Verheggen (2007). Triangulating with Davidson. Philosophical Quarterly 57 (226):96-103.score: 30.0
    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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  3. Claudine Verheggen (2006). How Social Must Language Be? Journal for the Theory of Social Behaviour 36 (2):203-219.score: 30.0
  4. Claudine Verheggen (2003). Wittgenstein's Rule-Following Paradox and the Objectivity of Meaning. Philosophical Investigations 26 (4):285–310.score: 30.0
  5. Claudine Verheggen (1997). Davidson's Second Person. Philosophical Quarterly 47 (188):361-369.score: 30.0
    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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  6. Claudine Verheggen (2007). The Community View Revisited. Metaphilosophy 38 (5):612-631.score: 30.0
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  7. Claudine Verheggen (2005). Stroud on Wittgenstein, Meaning, and Community. Dialogue 44 (1):67-85.score: 30.0
    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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  8. Claudine Verheggen (2000). The Meaningfulness of Meaning Questions. Synthese 123 (2):195-216.score: 30.0
    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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  9. Claudine Verheggen (1995). Wittgenstein and 'Solitary' Languages. Philosophical Investigations 18 (4):329-347.score: 30.0
  10. 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.score: 30.0
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  11. Claudine Verheggen (2011). Semantic Normativity and Naturalism. Logique Et Analyse 216:553-567.score: 30.0
     
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  12. Guy A. M. Widdershoven & Frank W. S. M. Verheggen (forthcoming). Improving Informed Consent by Implementing Shared Decisionmaking in Health Care. Irb.score: 30.0
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  13. John Skorupski (2005). Blame, Respect and Recognition: A Reply to Theo Van Willigenburg. Utilitas 17 (3):333-347.score: 18.0
    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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  14. 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.score: 18.0
    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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  15. Barbara K. Sain (2007). Expression in the Theo-Logic. Philosophy and Theology 19 (1/2):301-322.score: 18.0
    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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  16. Roberto Festa, Atocha Aliseda & Jeanne Peijnenburg (eds.) (2005). Confirmation, Empirical Progress and Truth Approximation: Essays in Debate with Theo Kuipers. Rodopi.score: 18.0
    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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  17. Ryan McDermott (2013). Does John Henry Newman Have a Theo-Drama? Heythrop Journal 54 (2):955-967.score: 18.0
    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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  18. Natalie Depraz & Frédéric Mauriac (2012). Théo-phénoménologie I : l'amour – Jean-Luc Marion et Christos Yannaras. Revue de Métaphysique et de Morale 2 (2):247-277.score: 18.0
    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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  19. Theo A. F. Kuipers (2005). Cognitive Structures in Scientific Inquiry: Essays in Debate with Theo Kuipers. New York: Rodopi NY.score: 18.0
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  20. Del Ratzsch (1987). Nomo(Theo)Logical Necessity. Faith and Philosophy 4 (4):383-402.score: 15.0
    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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  21. John Sutton (2000). Author's Response to Reviews by Catherine Wilson, Michael Mascuch, and Theo Meyering. Metascience 9 (226-237):203-37.score: 15.0
    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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  22. Mary-Ann Crumplin (2012). Emmanuel Levinas on Onto-Theo-Logy: Parricide and Atheism. Heythrop Journal 53 (1):100-110.score: 15.0
  23. 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.score: 15.0
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  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.score: 15.0
    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 own history (...)
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  25. Lorenzo Chiesa (2011). The Bio-Theo-Politics of Birth. Angelaki 16 (3):101 - 115.score: 15.0
    Angelaki, Volume 16, Issue 3, Page 101-115, September 2011.
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  26. Lydia Schumacher (2010). The “Theo-Logic” of Augustine's Theory of Knowledge by Divine Illumination. Augustinian Studies 41 (2):375-399.score: 15.0
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  27. Andrew Valls (2006). The Racial State - Edited by David Theo Goldberg. Constellations 13 (4):589-592.score: 15.0
  28. Joseph E. David (2005). Beyond the Janus Face of Zionist Legalism: The Theo-Political Conditions of the Jewish Law Project. Ratio Juris 18 (2):206-235.score: 15.0
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  29. Jean-Luc Marion & Wolfgang Röd (1984). Die Cartesianische Onto-Theo-Logie. Zeitschrift für Philosophische Forschung 38 (3):349 - 380.score: 15.0
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  30. 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-.score: 15.0
  31. 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.score: 15.0
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  32. Elizabeth Birr Moje (2002). But Where Are the Youth? On the Value of Integrating Youth Culture Into Literacy Theo. Educational Theory 52 (1):97-120.score: 15.0
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  33. Hans Urs von Balthasar (2000). Theo-Logic: Theological Logical Theory. Ignatius Press.score: 15.0
    v. 1. Truth of the world -- v. 2 Truth of God -- v. 3. The spirit of truth.
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  34. Jean Bernhardt (1988). Sur le Prisme Métaphysique de Descartes. Constitution Et Limites de l'Onto-Théo-Logie Dans la Pensée Cartésienne. Journal of the History of Philosophy 26 (3):484-485.score: 15.0
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  35. Norman Gulley (1970). The Pre-Socratics on Infinity Theo Gerard Sinnige: Matter and Infinity in the Presocratic Schools and Plato. (Wijsgerige Teksten En Studies, 17.) Pp. 252. Assen: Van Gorcum, 1968. Cloth, Fl. 24.50. [REVIEW] The Classical Review 20 (01):26-27.score: 15.0
  36. Donald J. Lococo (2009). Freedom and Intimacy in von Balthasar's Theo-Logic 1. Analecta Hermeneutica 1 (1).score: 15.0
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  37. 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.score: 15.0
  38. Asadeh M. Ansari (2012). Theo Kobusch, Die Philosophie des Hoch- und Spatmittelalters. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 15 (1):293-297.score: 15.0
  39. Roland Mayer (1991). Seneca's Phoenissae Theo Hirschberg: Senecas Phoenissen: Einleitung und Kommentar. (Untersuchungen zur antiken Literatur und Geschichte, 31.) Pp. v + 169. Berlin and New York: De Gruyter, 1989. DM 92. [REVIEW] The Classical Review 41 (01):63-64.score: 15.0
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  40. 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.score: 15.0
  41. S. Federici (1970). Viet Cong Philosophy: Tran Due Theo. Telos 1970 (6):104-117.score: 15.0
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  42. Owen Flanagan (1991). Theo C. Meyering, Historical Roots of Cognitive Science: The Rise of A Cognitive Theory of Perception From Antiquity to the Nineteenth Century Reviewed By. Philosophy in Review 11 (2):118-120.score: 15.0
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  43. Peter Haarer (2010). (P.) Brown, (T.) Harrison, †(S.) Instone (Edd.) ΘΕΩΙ ΔΩΡΟΝ. Essays by Past Pupils in Honour of Theo Zinn for His 84th Birthday. Pp. Xvi + 208, Ill. Leominster: Gracewing, 2006. Cased. ISBN: 978-0-85244-644-. [REVIEW] The Classical Review 60 (02):625-.score: 15.0
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  44. A. Robert Lauer (2012). Strindberg and the Quest for Sacred Theatre. By Theo Malekin. The European Legacy 17 (3):416 - 416.score: 15.0
    The European Legacy, Volume 17, Issue 3, Page 416, June 2012.
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  45. Salvatore Lavecchia (2006). Una Via Che Conduce Al Divino: La Homoiosis Theo Nella Filosofia di Platone. V&P.score: 15.0
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  46. Eduardo Gusmão de Quadros (2010). O teo-politico na dominação colonial (Theo-politics of colonial domination) - DOI: 10.5752/P.2175-5841.2009v7n15p32. Horizonte 7 (15):32-52.score: 15.0
    Este artigo pretende fundamentar o conceito teo-político na análise do regime colonial estabelecido na conquista da América. Estudando a construção do Padroado na península Ibérica, buscamos identificar como a crença, o poder, a doutrina eclesiástica e o direito civil estão articulados, tanto na Europa quanto no Novo Mundo. Com esse roteiro básico, chegamos ao estudo do Regalismo desenvolvido pelos pensadores ligados ao Estado. Demonstramos ainda que as idéias dos teólogos que pensaram a relação igreja e Estado no século XVIII não (...)
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  47. Bonnie Effros (2002). Theo Kölzer, Merowingerstudien. 2 Vols.(Monumenta Germaniae Historica, Studien Und Texte, 21 and 26.) Hannover: Hahnsche Buchhandlung, 1998–1999. 1: Pp. Xxii, 161; 1 Table. 2: Pp. Xxxiii, 174 Plus Black-and-White Figures. [REVIEW] Speculum 77 (1):206-207.score: 15.0
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  48. Kristin E. Heyer (2013). The Social Witness and Theo-Political Imagination of the Movements. Journal of Catholic Social Thought 10 (2):317-340.score: 15.0
  49. Andrea Hollingsworth (2013). Simone Weil and the Theo‐Poetics of Compassion. Modern Theology 29 (3):203-229.score: 15.0
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