Search results for 'Thomas Koninck PhdeD' (try it on Scholar)

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  1. Mireille Lavoie RN PhD, Danielle Blondeau RN PhD & Thomas Koninck PhdeD (2008). The Dying Person: An Existential Being Until the End of Life. Nursing Philosophy 9 (2):89–97.score: 870.0
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  2. Mireille Lavoie rn phd, Thomas Koninck phded & and Danielle Blondeau rn phd (2006). The Nature of Care in Light of Emmanuel Levinas. Nursing Philosophy 7 (4):225–234.score: 870.0
  3. Thomas De Koninck (2010). In memoriam Venant Cauchy. Laval Théologique Et Philosophique 66 (1):5-6.score: 240.0
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  4. Mireille Lavoie, Thomas De Koninck & Danielle Blondeau (2009). Frontière entre la mort et le mourir. Laval Théologique Et Philosophique 65 (1):67-81.score: 240.0
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  5. Thomas De Koninck (2006). Liminaire. Laval Théologique Et Philosophique 62 (2):197-198.score: 240.0
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  6. Aquinas Saint Thomas (1946). The Commentary of St. Thomas Auqinas on Aristotle's Treatise on the Soul. [St. Paul.score: 210.0
    Aquinas Saint Thomas. The Commentary of St. Thomas Aquinas on Aristotle's Treatise on the soul Aquinas Saint Thomas TI-IE COMMENTARY . OF * ST. THOMAS AQUINAS ON I. Front Cover.
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  7. R. S. D. Thomas (1999). Mathematical Proof: Dedicated to the Memory of A. Thomas Tymoczko (1943 9 1-1996 8 9). Philosophia Mathematica 7 (1):3-4.score: 180.0
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  8. D. A. Lloyd Thomas (1995). Thomas Hurka, Perfectionism, New York, Oxford University Press, 1993, Pp. Xi + 222. Utilitas 7 (02):327-.score: 180.0
  9. Cheryl Thomas (1999). Norman L. Thomas 1925-1997. Proceedings and Addresses of the American Philosophical Association 72 (5):217 - 219.score: 180.0
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  10. Hugh M. Thomas (2012). Shame, Masculinity, and the Death of Thomas Becket. Speculum 87 (4):1050-1088.score: 180.0
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  11. Harry Thomas (1974). The Linguistic Geography of Wales. Alan R. Thomas Pp. Xiv + 558. (University of Wales Press, Cardiff, 1973.) Price £10. [REVIEW] Journal of Biosocial Science 6 (3):393-396.score: 180.0
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  12. Ivo Thomas (1965). The Written Liar and Thomas Oliver. Notre Dame Journal of Formal Logic 6 (3):201-208.score: 180.0
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  13. David Thomas (2008). Thomas E. Burman, Reading the Qur'ān in Latin Christendom, 1140–1560.(Material Texts.) Philadelphia: University of Pennsylvania Press, 2007. Pp. Vii, 317; 10 Black-and-White Figures. $59.95. [REVIEW] Speculum 83 (4):963-964.score: 180.0
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  14. J. Heywood Thomas (1979). D. O. Thomas. The Honest Mind: The Thought and Work of Richard Price. Pp. Vi + 306. (Clarendon Press: Oxford University Press, 1977.) £12.50. [REVIEW] Religious Studies 15 (2):257.score: 180.0
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  15. Hugh Thomas (2008). Michael Staunton, Thomas Becket and His Biographers.(Studies in the History of Medieval Religion, 28.) Woodbridge, Eng., and Rochester, NY: Boydell and Brewer, 2006. Pp. Viii, 246. $80. [REVIEW] Speculum 83 (3):760-762.score: 180.0
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  16. J. Heywood Thomas (1980). Thomas C. Oden (Ed.), Parables of Kierkegaard. Pp. 186+Xxv, (Princeton, Princeton University Press, 1978.) $10.00. [REVIEW] Religious Studies 16 (3):368.score: 180.0
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  17. John of St Thomas (1955). The Material Logic of John of St. Thomas: Basic Treatises. Chicago, University of Chicago Press.score: 180.0
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  18. Georges Leroux (1995). Thomas de Koninck et Guy Planty-Bonjour (sous la direction de), La question de Dieu selon Aristote et Hegel, Paris, Presses universitaires de France, 1991, 430 pages. « Travaux du Centre de recherche et de documentation sur Hegel et sur Marx de l'Université de Poitiers ». En collaboration avec la Faculté de Philosophie de l'Université Laval (Québec).Thomas de Koninck et Guy Planty-Bonjour (sous la direction de), La question de Dieu selon Aristote et Hegel, Paris, Presses universitaires de France, 1991, 430 pages. « Travaux du Centre de recherche et de documentation sur Hegel et sur Marx de l'Université de Poitiers ». En collaboration avec la Faculté de Philosophie de l'Université Laval (Québec). [REVIEW] Philosophiques 22 (1):182-185.score: 120.0
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  19. François Renaud (2010). Thomas De Koninck, Aristote, l'intelligence et Dieu. Paris, Presses Universitaires de France (coll. « Chaire Étienne Gilson »), 2008, 205 p.Thomas De Koninck, Aristote, l'intelligence et Dieu. Paris, Presses Universitaires de France (coll. « Chaire Étienne Gilson »), 2008, 205 p. [REVIEW] Laval Théologique Et Philosophique 66 (2):442-446.score: 120.0
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  20. David Lefrançois (2005). Thomas De Koninck, Philosophie de l'éducation. Essai sur le devenir humain, Paris, Presses Universitaires de France, coll. « Thémis », 2004, 296 pages.Thomas De Koninck, Philosophie de l'éducation. Essai sur le devenir humain, Paris, Presses Universitaires de France, coll. « Thémis », 2004, 296 pages. [REVIEW] Philosophiques 32 (2):465-468.score: 120.0
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  21. Nestor Turcotte (2011). Thomas De Koninck, Philosophie de l'Éducation Pour L'Avenir. Québec, Les Presses de l'Université Laval (Coll.«Kairos», Série «Essais»), 2010, Xii-230 P. Thomas De Koninck, Philosophie de l'Éducation Pour L'Avenir. Québec, Les Presses de l'Université Laval (Coll.«Kairos», Série «Essais»), 2010, Xii-230 P. [REVIEW] Laval Théologique Et Philosophique 67 (2):385-387.score: 120.0
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  22. Stanislas Deprez (1996). Thomas De Koninck, De la dignité humaine. Revue Philosophique de Louvain 94 (4):703-707.score: 120.0
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  23. Jean-François de Raymond (1996). DE KONINCK, Thomas, De la dignité humaineDE KONINCK, Thomas, De la dignité humaine. Laval Théologique Et Philosophique 52 (1):222-225.score: 120.0
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  24. Leo J. Elders (2001). De Koninck. Thomas. La Nouvelle Ignorance Et le Probleme de la Culture. Review of Metaphysics 54 (4):913-914.score: 120.0
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  25. Gilles Vigneault (1991). DE KONINCK, Thomas, PLANTY-BONJOUR, Guy, Dir., La Question de Dieu Selon Aristote Et HegelDE KONINCK, Thomas, PLANTY-BONJOUR, Guy, Dir., La Question de Dieu Selon Aristote Et Hegel. Laval Théologique Et Philosophique 47 (2):276-281.score: 120.0
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  26. Thomas Davidson (1897). Book Review: Etudes Historiques sur l'Esthetique de Saint Thomas d'Aquin. Maurice de Wulf. [REVIEW] Ethics 7 (3):392-.score: 27.0
    Thomas Davidson's review of Maurice de Wulf's book of historical studies on the aesthetics of St. Thomas.
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  27. Thomas Davidson (1897). Book Review: La Politique de Saint Thomas d'Aquin. Edouard Crahay. [REVIEW] Ethics 7 (3):394-.score: 27.0
    Thomas Davidson's review on Edouard Crahay's book on the politics of St. Thomas.
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  28. Thomas M. Osborne Jr (2014). Human Action in Thomas Aquinas, John Duns Scotus, and William of Ockham. The Catholic University of America Press.score: 27.0
    Thomas M. Osborne Jr. ... Vivarium 32 (1994): 62–71. te Velde, Rude A. “Natura in se ipsa recurva est: Duns Scotus and Aquinas on the Relationship between Nature and Will.” In John Duns Scotus: ... “William of Ockham's Theological Ethics .
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  29. Caleb Cohoe (2013). There Must Be A First: Why Thomas Aquinas Rejects Infinite, Essentially Ordered, Causal Series. British Journal for the History of Philosophy 21 (5):838 - 856.score: 24.0
    Several of Thomas Aquinas's proofs for the existence of God rely on the claim that causal series cannot proceed in infinitum. I argue that Aquinas has good reason to hold this claim given his conception of causation. Because he holds that effects are ontologically dependent on their causes, he holds that the relevant causal series are wholly derivative: the later members of such series serve as causes only insofar as they have been caused by and are effects of the (...)
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  30. Scott M. Williams (2010). Augustine, Thomas Aquinas, Henry of Ghent, and John Duns Scotus: On the Theology of the Father's Intellectual Generation of the Word. Recherches de Théologie Et Philosophie Médiévales 77 (1):35-81.score: 24.0
    There are two general routes that Augustine suggests in De Trinitate, XV, 14-16, 23-25, for a psychological account of the Father's intellectual generation of the Word. Thomas Aquinas and Henry of Ghent, in their own ways, follow the first route; John Duns Scotus follows the second. Aquinas, Henry, and Scotus's psychological accounts entail different theological opinions. For example, Aquinas (but neither Henry nor Scotus) thinks that the Father needs the Word to know the divine essence. If we compare the (...)
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  31. Robert C. Koons & Logan Paul Gage (2011). St. Thomas Aquinas on Intelligent Design. Proceedings of the American Catholic Philosophical Association 85:79-97.score: 24.0
    Recently, the Intelligent Design (ID) movement has challenged the claim of many in the scientific establishment that nature gives no empirical signs of having been deliberately designed. In particular, ID arguments in biology dispute the notion that neo-Darwinian evolution is the only viable scientific explanation of the origin of biological novelty, arguing that there are telltale signs of the activity of intelligence which can be recognized and studied empirically. In recent years, a number of Catholic philosophers, theologians, and scientists have (...)
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  32. Rebecca Copenhaver (2006). Thomas Reid's Philosophy of Mind: Consciousness and Intentionality. Philosophy Compass 1 (3):279-289.score: 24.0
    Thomas Reid’s epistemological ambitions are decisively at the center of his work. However, if we take such ambitions to be the whole story, we are apt to overlook the theory of mind that Reid develops and deploys against the theory of ideas. Reid’s philosophy of mind is sophisticated and strikingly contemporary, and has, until recently, been lost in the shadow of his other philosophical accomplishments. Here I survey some aspects of Reid’s theory of mind that I find most interesting. (...)
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  33. Nicola Mößner (2011). Thought Styles and Paradigms—a Comparative Study of Ludwik Fleck and Thomas S. Kuhn. Studies in History and Philosophy of Science 42 (2):362–371.score: 24.0
    At first glance there seem to be many similarities between Thomas S. Kuhn’s and Ludwik Fleck’s accounts of the development of scientific knowledge. Notably, both pay attention to the role played by the scientific community in the development of scientific knowledge. But putting first impressions aside, one can criticise some philosophers for being too hasty in their attempt to find supposed similarities in the works of the two men. Having acknowledged that Fleck anticipated some of Kuhn’s later theses, there (...)
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  34. Tommy J. Curry (2013). The Fortune of Wells: Ida B. Wells-Barnett's Use of T. Thomas Fortune's Philosophy of Social Agitation as a Prolegomenon to Militant Civil Rights Activism. Transactions of the Charles S. Peirce Society 48 (4):456-482.score: 24.0
    Jesus Christ may be regarded as the chief spirit of agitation and innovation. He himself declared, “I come not to bring peace, but a sword.” One cannot delve seriously into the centuries of activism and scholarship against racism, Jim Crowism, and the terrorism of lynching without encountering the legacies of Timothy Thomas Fortune and Ida B. Wells-Barnett. Black scholars from the 19th century to the present have been inspired by the sociological and economic works of Fortune and Wells. Scholars (...)
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  35. Brian Francis Conolly (2007). Averroes, Thomas Aquinas and Giles of Rome on How is Man Understands. Vivarium 45 (1):69-92.score: 24.0
    Giles of Rome, in his early treatise, De plurificatione possibilis intellectus, criticizes the arguments of Thomas Aquinas against the Averroist doctrine of the uniqueness of the possible intellect on the grounds that Aquinas does not fully appreciate the distinction between material and intentional forms and the differences in how these forms are generated. Nevertheless, like Aquinas, he argues that Averroes' doctrine still results in the apparently absurd consequence that homo non intelligit, i.e., the individual, particular man, this man, does (...)
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  36. Stig Brorson & Hanne Andersen (2001). Stabilizing and Changing Phenomenal Worlds: Ludwik Fleck and Thomas Kuhn on Scientific Literature. [REVIEW] Journal for General Philosophy of Science 32 (1):109-129.score: 24.0
    In the work of both Ludwik Fleck and Thomas Kuhn the scientific literature plays important roles for stability and change of scientific phenomenal worlds. In this article we shall introduce the analyses of scientific literature provided by Fleck and Kuhn, respectively. From this background we shall discuss the problem of how divergent thinking can emerge in a dogmatic atmosphere. We shall argue that in their accounts of the factors inducing changes of scientific phenomenal worlds Fleck and Kuhn offer substantially (...)
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  37. Thomas De Koninck (2009). Protecting Human Dignity in Research Involving Humans. Journal of Academic Ethics 7 (1-2):17-25.score: 24.0
    Human dignity is the supreme criterion for protecting research participants, and likewise for numerous ethical matters of ultimate importance. But what is meant by “human dignity”? Isn’t this some vague criterion, some sort of lip service of questionable relevance and application? We shall see that it is nothing of the sort, that to the contrary, it is a very definite and very accessible criterion. However, how is this criterion applied in protecting research participants? These are the matters that we will (...)
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  38. Christopher Rowe (2012). Socrates on Reason, Appetite and Passion: A Response to Thomas C. Brickhouse and Nicholas D. Smith, Socratic Moral Psychology. [REVIEW] Journal of Ethics 16 (3):305-324.score: 24.0
    Section 1 of this essay distinguishes between four interpretations of Socratic intellectualism, which are, very roughly: (1) a version in which on any given occasion desire, and then action, is determined by what we think will turn out best for us, that being what we all, always, really desire; (2) a version in which on any given occasion action is determined by what we think will best satisfy our permanent desire for what is really best for us; (3) a version (...)
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  39. Roberto Hofmeister Pich (2010). Thomas Reid sobre Concepção, Percepção e relação mente-mundo exterior. Veritas 55 (2).score: 24.0
    The notion of “conception” plays a central role in Thomas Reid’s theory of perceptual knowledge, although “conception” might be studied for itself as a source of knowledge. In this study, we attempt to expose systematically the several contexts where Reid deals with the source of knowledge and the kind of mental operation called “conception”. The purpose is to understand a specific aspect of the deliverances of “conception” in Reid’s theory of perception, namely, a direct relationship, not mediated by ideas, (...)
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  40. Douglas R. Anderson (2004). Philosophy as Teaching: James's "Knight Errant," Thomas Davidson. Journal of Speculative Philosophy 18 (3):239-247.score: 24.0
    In 1905 William James wrote an essay in McClure's Magazine recalling the importance to his own work of the Scottish-born philosopher Thomas Davidson. In the essay, James states that Davidson was "essentially a teacher." What is interesting when one looks at Davidson's life and work is that, for Davidson, teaching does seem to be an essential feature of what it means to be a philosopher. Here, I develop how Davidson construes this linking of philosophy and teaching with a concluding (...)
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  41. Fabrizio Amerini (2011). Pragmatics and Semantics in Thomas Aquinas. Vivarium 49 (1-3):95-126.score: 24.0
    Thomas Aquinas's account of the semantics of names is based on two fundamental distinctions: the distinction between a name's mode of signifying and the signified object, and that between the cause and the goal of a name's signification, i.e. that from which a name was instituted to signify and that which a name actually signifies. Thomas endows names with a two-layer signification: names are introduced into language to designate primarily conceptions of extramental things and secondarily the particular extramental (...)
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  42. Ari Ackerman (2011). Zerahia Halevi Saladin and Thomas Aquinas on Vows. Journal of Jewish Thought and Philosophy 19 (1):47-71.score: 24.0
    This article examines two medieval sermons that examine philosophic and halakhic issues: the Passover sermon of Hasdai Crescas, which discusses the laws of Passover, and a sermon of Zerahia Halevi Saladin, a disciple of Crescas, which probes an aspect of the laws of vows ( nedarim ). In the analysis of Zerahia's sermon, a comparison is made between his discussion and Thomas Aquinas's examination of vows in his Summa Theologica . The comparison establishes the dependency of Zerahia on Aquinas (...)
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  43. Mireille Lavoie, Danielle Blondeau & Thomas De Koninck (2008). The Dying Person: An Existential Being Until the End of Life. Nursing Philosophy 9 (2):89-97.score: 24.0
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  44. Noel Malcolm (2012). The Title of Hobbes's Refutation of Thomas White's De Mundo. Hobbes Studies 24 (2):179-188.score: 24.0
    Hobbes's manuscript refutation of Thomas White bears no title. Some modern scholars have proposed, on the basis of references to it by Mersenne, that the work was entitled 'De motu, loco et tempore', and the abbreviated version of this, 'De motu', has become current in modern scholarship. This research note analyses Mersenne's references, and concludes that this apparent title was a descriptive phrase introduced by Mersenne himself. The full description included the term 'philosophia' (thus: Hobbes's 'philosophy concerning motion, place (...)
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  45. Thomas de Koninck (2003). Les Multiples Acceptations du «Sens Commun». Revue Philosophique De Louvain 101 (4):707-720.score: 24.0
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  46. David Halpin (2001). Utopianism and Education: The Legacy of Thomas More. British Journal of Educational Studies 49 (3):299 - 315.score: 24.0
    'At the beginning, with Thomas More, utopia sets out an agenda for the modern world. Today, five hundred years later, what are the uses of utopia?' (Kumar, 1991, p. 85). This paper provides an answer to this question by examining More's utopian 'method' which, it is suggested, offers a model way of thinking imaginatively and prospectively about the form and content of social reform in general and educational change in particular.
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  47. Mireille Lavoie, Thomas de Koninck & Danielle Blondeau (2006). The Nature of Care in Light of Emmanuel Levinas. Nursing Philosophy 7 (4):225-234.score: 24.0
  48. Anthony J. Lisska (2013). Human Rights Theory Rooted in the Writings of Thomas Aquinas. Diametros 38:133-151.score: 24.0
    This essay is an analysis of the theory of human rights based on the writings of Thomas Aquinas, with special reference to the Summa Theologiae. The difference between a jus naturale found in Aquinas and the theory of human rights developed by the sixteenth century scholastic philosophers is articulated. The distinction between objective natural rights—“what is right”—and subjective natural rights—“a right”—is discussed noting that Aquinas held the former position and that later scholastic philosophers beginning with the Salamanca School of (...)
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  49. Paul A. Morgan & Scott J. Peters (2006). The Foundations of Planetary Agrarianism. Thomas Berry and Liberty Hyde Bailey. Journal of Agricultural and Environmental Ethics 19 (5):443-468.score: 24.0
    The challenge of pursuing sustainability in agriculture is often viewed as mainly or wholly technical in nature, requiring the reform of farming methods and the development and adoption of alternative technologies. Likewise, the purpose of sustainability is frequently cast in utilitarian terms, as a means of protecting a valuable resource (i.e., soil) and of satisfying market demands for healthy, tasty food. Paul B. Thompson has argued that the embrace of these views by many in the consumer/environmental movement enables easy co-optation (...)
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  50. Thomas de Koninck (1994). Aristotle on God As Thought Thinking Itself. Review of Metaphysics 47 (3):471-515.score: 24.0
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