Search results for 'Tomas Campbell' (try it on Scholar)

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  1.  2
    Tomas Campbell (1997). Introduction to Artificial Intelligence. Philosophy Now 18:14-15.
  2.  2
    Jennifer Burns, Mimi Reisel Gladstein, Anne Conover Heller & Robert L. Campbell (2014). Robert L. Campbell's Essay, “An End to Over and Against”. Journal of Ayn Rand Studies 14 (1):80-91.
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  3.  39
    John Campbell (2012). Cogito Ergo Sum: Christopher Peacocke and John Campbell: II—Lichtenberg and the Cogito. Proceedings of the Aristotelian Society 112 (3):361-378.
    Our use of ‘I’, or something like it, is implicated in our self-regarding emotions, in the concern to survive, and so seems basic to ordinary human life. But why does that pattern of use require a referring term? Don't Lichtenberg's formulations show how we could have our ordinary pattern of use here without the first person? I argue that what explains our compulsion to regard the first person as a referring term is our ordinary causal thinking, which requires us to (...)
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  4. John Campbell, An Interventionist Approach to Causation in Psychology by John Campbell.
    My project in this paper is to extend the interventionist analysis of causation to give an account of causation in psychology. Many aspects of empirical investigation into psychological causation fit straightforwardly into the interventionist framework. I address three problems. First, the problem of explaining what it is for a causal relation to be properly psychological rather than merely biological. Second, the problem of rational causation: how it is that reasons can be causes. Finally, I look at the implications of an (...)
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  5.  31
    Courtney S. Campbell & Jessica C. Cox (forthcoming). Courtney S. Cox and Jessica C. Campbell Reply. Hastings Center Report 41 (4):8-9.
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  6.  19
    Jim Campbell (2009). Letter From President Jim Campbell on the State of the Society. Newsletter of the Society for the Advancement of American Philosophy 37 (108):4-4.
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  7.  6
    A. Y. Campbell (1940). Campbell's Agamemnon in English. The Classical Review 54 (04):217-218.
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  8.  13
    Gordon Campbell (2012). As a Matter of Fact: Gordon Campbell in Conversation with Joseph Shub. The European Legacy 17 (2):213 - 232.
    The European Legacy, Volume 17, Issue 2, Page 213-232, April 2012.
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  9. James Campbell (1985). George Herbert Mead: Philosophy and the Pragmatic Self: James Campbell. Royal Institute of Philosophy Supplement 19:91-114.
    George Herbert Mead was born at the height of America's bloody Civil War in 1863, the year of Lincoln's Emancipation Proclamation and the Gettysburg Address. He was born in New England, in the small town of South Hadley, Massachusetts; but when he was seven years old his family moved to Oberlin, Ohio, so that his father, Hiram Mead, a Protestant minister, could assume a chair in homiletics at the Oberlin Theological Seminary. After his father's death in 1881, Mead's mother, Elizabeth (...)
     
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  10.  1
    Donald Queller, Thomas Compton & Donald Campbell (1974). The Fourth Crusade: The Neglected MajorityArticle Author Queryqueller de [Google Scholar]Compton Tk [Google Scholar]Campbell da [Google Scholar]. Speculum 49 (3):441-465.
    Throughout his famous history of the Fourth Crusade, Geoffrey of Villehardouin castigates the crusaders who either did not show up at Venice or later dissented or defected from the official leadership of the marquis of Montferrat and the counts of Flanders, Blois, and Saint-Pol. Again and again he accuses them of trying to destroy the army. On more than one occasion, however, he admits that those who followed the leadership loyally and contentedly were less than a majority of the total (...)
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  11.  1
    Douglas S. Campbell (1995). Quality Crab Grass: A Book Review by Douglas S. Campbell. [REVIEW] Journal of Mass Media Ethics 10 (1):55.
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  12. George Campbell, John Bell, J. Bradfute, William Creech & Thomas Cadell (1797). A Dissertation on Miracles Containing an Examination of the Principles Advanced by David Hume, Esq; in an Essay on Miracles: With a Correspondence on the Subject by Mr Hume, Dr Campbell, and Dr Blair, Now First Published. To Which Are Added Sermons and Tracts. Printed for Bell & Bradfute, and William Creech; - and T. Cadell, Junr. And W. Davies, London.
  13. Benjamin Jowett & Lewis Campbell (1902). Select Passages From the Introductions to Plato by Benjamin Jowett, Ed. By L. Campbell.
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  14. Charles S. Peirce & Vincent Tomas (1957). Essays in the Philosophy of Science. Edited with an Introd. By Vincent Tomas. Liberal Arts Press.
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  15. James Graham-Campbell & Michael Ryan (2009). Anglo-Saxon/Irish Relations Before the Vikings. Proceedings of the British Academy 157.
    Part I: History, Law, Language and Literature1.: Patrick P. O'Neill: The Irish role in the origins of the Old English alphabet: a re-assessment2.: Roy Flechner: An Insular tradition of ecclesiastical law: fifth to eighth century3.: Diarmuid Scully: Bede's Chronica Maiora: early Insular history in a universal context4.: Damian Bracken: Rome and the Isles: Ireland, England and the Rhetoric of Orthodoxy5.: Paul Russell: 'Ye shall know them by their names': names and identity among the Irish and the English6.: Juliet Mullins: Trouble (...)
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  16.  16
    Alexander M. Sidorkin (forthcoming). Campbell’s Law and the Ethics of Immensurability. Studies in Philosophy and Education:1-12.
    The paper examines “Campbell’s Law”: “The more any quantitative social indicator is used for social decision-making, the more subject it will be to corruption pressures and the more apt it will be to distort and corrupt the social processes it is intended to monitor.” The examination of measurability leads to explaining the reason for existence of a class of unmeasurable phenomena. The author describes a kind of habitus in which a strong taboo against measuring must exist by necessity, not (...)
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  17.  87
    Mohan P. Matthen (2006). On Visual Experience of Objects: Comments on John Campbell's Reference and Consciousness. Philosophical Studies 127 (2):195-220.
    John Campbell argues that visual attention to objects is the means by which we can refer to objects, and that this is so because conscious visual attention enables us to retrieve information about a location. It is argued here that while Campbell is right to think that we visually attend to objects, he does not give us sufficient ground for thinking that consciousness is involved, and is wrong to assign an intermediary role to location. Campbell’s view (...)
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  18.  49
    Austen Clark (2006). Attention & Inscrutability: A Commentary on John Campbell, Reference and Consciousness for the Pacific APA Meeting, Pasadena, California, 2004. Philosophical Studies 127 (2):167-193.
    We assemble here in this time and place to discuss the thesis that conscious attention can provide knowledge of reference of perceptual demonstratives. I shall focus my commentary on what this claim means, and on the main argument for it found in the first five chapters of "Reference and Consciousness". The middle term of that argument is an account of what attention does: what its job or function is. There is much that is admirable in this account, and I am (...)
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  19.  1
    Lorena Maria de Moura Santos (2015). A comunidade moral em Tomás de Aquino. Cadernos Do Pet Filosofia 6 (12):1-10.
    Este artigo aborda a temática ética na obra Suma Teológica de Tomás de Aquino. Mais precisamente visamos demonstrar a maneira em que se dá o tratamento da moralidade no âmbito social, no interior das comunidades. Tenho a intenção neste trabalho de ajudar a explicitar o caráter comunitário da ética de Tomás de Aquino, e mais precisamente, estou interessada em delimitar criticamente os elementos constitutivos da formulação filosófica por Tomás de Aquino do conceito de comunidade moral na Suma Teológica.
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  20.  82
    Franz M. Wuketits (2001). The Philosophy of Donald T. Campbell: A Short Review and Critical Appraisal. [REVIEW] Biology and Philosophy 16 (2):171-188.
    Aside from his remarkable studies in psychology and the social sciences, Donald Thomas Campbell (1916–1996) made significant contributions to philosophy, particularly philosophy of science,epistemology, and ethics. His name and his work are inseparably linked with the evolutionary approach to explaining human knowledge (evolutionary epistemology). He was an indefatigable supporter of the naturalistic turn in philosophy and has strongly influenced the discussion of moral issues (evolutionary ethics). The aim of this paper is to briefly characterize Campbells work and to discuss (...)
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  21.  24
    Mariano Pérez Carrasco (2012). ¿ Cuál es el objeto de nuestro conocimiento? Tomás de Aquino intérprete de Averroes. Anales Del Seminario de Historia de la Filosofía 29 (1):45-63.
    ¿Cuál es el objeto de nuestro conocimiento? ¿Qué es lo que de hecho conocemos? Este problema epistemológico fue uno de los ejes de las discusiones filosóficas suscitadas dentro del aristotelismo del siglo XIII, y Tomás de Aquino no sólo fue uno de los principales protagonistas de esa querelle filosófica, sino que ha escrito, incluso, alguno de esos capítulos centrales. Uno de esos capítulos es el así llamado ‘‘averroísmo latino’’, fuertemente criticado por Tomás en varias obras, especialmente en el De unitate (...)
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  22.  24
    Carlos Alberto Albertuni (2011). Sindérese, o intellectus principiorum da razão prática em Tomás de Aquino. Veritas: Revista de Filosofia da PUCRS 56 (2):141-164.
    Trata-se de uma investigação sobre a teoria dos primeiros princípios da razão prática na obra de Tomás de Aquino. No centro dessa teoria está o termo “sindérese”, cujo conteúdo foi elaborado nas discussões da filosofia e da teologia medievais, a partir de sua menção na Glosa de Jerônimo a Ezequiel. Tal termo designa um conceito que apresenta um caráter inovador dentro da teoria da ação moral em comparação com a ética aristotélica. Afinal, Tomás de Aquino o entende como o hábito (...)
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  23.  10
    Andrew Botterell (2002). Physicalism, Supervenience, and Dependence: A Reply to Campbell. Dialogue 41 (1):155-161.
    Neil Campbell has argued that certain problems with the doctrine of psycho-physical supervenience can be overcome if supervenience is viewed as a relation between predicates rather than as a relation between properties. Campbell suggests that, when properly understood, this predicate version of supervenience "expresses a form of psycho-physical dependence that might be useful to those who wish to argue for a supervenience-based physicalism”. In this note I indicate why I think we ought to resist this suggestion. First, I (...)
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  24.  3
    Christian Maurer (2016). Archibald Campbell and the Committee for Purity of Doctrine on Natural Reason, Natural Religion, and Revelation. History of European Ideas 42 (2):256-275.
    This article discusses Archibald Campbell’s (1691-1756) early writings on religion, and the reactions they provoked from conservative orthodox Presbyterians. Purportedly against the Deist Matthew Tindal, Campbell crucially argued for two claims, namely (i) for the reality of immutable moral laws of nature, and (ii) for the incapacity of natural reason, or the light of nature, to discover the fundamental truths of religion, in particular the existence and perfections of God, and the immortality of the soul. In an episode (...)
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  25.  7
    Eduardo Mancipe Flechas & Liliana Beatriz Irizar (2008). Ley natural y praxis social virtuosa en Santo Tomás de Aquino. Logos 14:63-72.
    En el presente trabajo, enmarcado dentro de una consideración antropológico-ética de las virtudes sociales, nos proponemos mostrar el desarrollo de Santo Tomás de Aquino en torno al concepto de objeto de una acción, el cual presta a ésta su cualidad moral de ser una virtud o un vicio y la relación existente entre el sentido objetivo del obrar social humano y la ley natural.
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  26.  6
    Christian Maurer (2014). What Can an Egoist Say Against an Egoist? On Archibald Campbell's Criticisms of Bernard Mandeville. Journal of Scottish Philosophy 12 (1):1-18.
    Like Bernard Mandeville, Archibald Campbell develops a profoundly egoistic conception of human psychology. However, Campbell attacks numerous points in Mandeville’s moral philosophy, in particular Mandeville’s treatment of self-love, the desire for esteem, and human nature in general as corrupt. He also criticises Mandeville’s corresponding insistence on self-denial and his rigorist conception of luxury. Campbell himself is subsequently attacked by Scottish orthodox Calvinists - not for his egoism, but for his optimism regarding postlapsarian human nature and self-love. This (...)
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  27.  5
    Mihaela Paraschivescu (2011). Joseph Campbell and the Jungian Reading of Myth. Journal for the Study of Religions and Ideologies 10 (28):216-227.
    Normal 0 false false false MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} Review of Ritske Rensma, The Innateness of Myth: A New Interpretation of Joseph Campbell’s Reception of C. G. Jung (New York/London: Continuum International Publishing Group, 2009).
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  28.  2
    Julio A. Castello Dubra (2010). Necessidade e contingência do efeito da causa primeira: uma comparação entre Tomás de Aquino e Avicena. Doispontos 7 (1).
    O presente artigo trata do caráter contingente ou necessário da relação causal entre a causa primeira e seu efeito, tal como apresentada por Avicena e Tomás de Aquino. Para tanto, aborda o paralelismo no tratamento da inteligência e vontade divinas por parte de ambos os autores. Ambos aceitam que Deus conhece a si mesmo e, conhecendo-se, conhece aquilo que lhe é distinto. Aceitam igualmente que Deus quer ou ama a si mesmo e, querendo a si mesmo, quer acidentalmente o que (...)
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  29.  2
    Martín F. Echavarría (2013). La cantidad virtual (quantitas virtualis) según Tomás de Aquino. Logos: Anales Del Seminario de Metafísica 46:235-259.
    Tomás de Aquino distingue la cantidad como predicamento ( quantitas dimensiva ) de la medida de perfección de una cosa, su cantidad virtual ( quantitas virutalis or virtutis ). El Aquinate diferencia la cantidad virtual de la esencia, del ser y de la operación. El concepto de cantidad virtual juega un rol central en la metafísica de la participación, pues participar es como tomar una “parte” de un todo, y tal parte representa un determinado monto de perfección. Por esta vía, (...)
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  30. Christian Maurer, Doctrinal Issues Concerning Human Nature and Self-Love, and the Case of Archibald Campbell's Enquiry.
    This essay explores doctrinal issues in the philosophical and theological debates on human nature and self-love in the early 18th century. It focuses on the arguments between the Scottish philosopher and theologian Archibald Campbell and the Committee for Purity of Doctrine concerning Campbell’s Enquiry into the Original of Moral Virtue (1733). These centre in particular on Campbell’s supposedly unorthodox account of self-love as a virtuous principle and the connected more general view of human nature as tending towards (...)
     
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  31. María G. Navarro (forthcoming). George Campbell and Richard Whately: Two Examples of Rhetoric Rationality in the Enlightenment. In Brunhilde Wehinger (ed.), Forschungszentrum Europäische Aufklärung. Wehrhahn Verlag
    So wohl Campbell als auch Whately sind sehr besorgt um die verschiedenen argumentations Formen zu analisieren, aber nicht in seiner abstrecten Vielfalt, sondern den verschiedenen Ableihungen des gebrauches oder der gegenwärtigen argumentations absicht im Entwurf jedes Arguments. In seiner Analyse haben sie beobachtet, dass die etische Begründung bemerkensmert verschieden als die Wissenschafliche. Beide Verfasser sind damit einverstanden dass es einen grossen Unterschied gibt zwischen: der existenten Prämisse in der Wissenchaftlichen Probe, und zweitens, die Form in der die Prämissen im (...)
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  32. Tim Bayne & Elisabeth Pacherie (2004). Bottom-Up or Top-Down: Campbell's Rationalist Account of Monothematic Delusions. Philosophy, Psychiatry, and Psychology 11 (1):1-11.
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  33. Brian Loar (1996). Comments on John Campbell, Molyneux's Question. Philosophical Issues 7:319-324.
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  34.  29
    Celina A. Lértora Mendoza (2007). Averroes y Tomás de Aquino sobre el concepto de ciencia natural. Veritas: Revista de Filosofia da PUCRS 52 (3).
    At the beginning of the Book 1 of the Physica, Aristotle sets the question on the matter and subject of natural science. This issue refers to the concept of the science, which he starts bringing up. Natural Science (philosophia naturalis) has, since then, been especially enquired into, above all in terms of the original Aristotle’s commentary. Averroes dedicates a concise and, at the same time comprehensive Proem on the subject. Thomas Aquinas, on the contrary, and in opposition to other cases, (...)
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  35. William N. Dunn (1998). The Experimenting Society Essays in Honor of Donald T. Campbell.
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  36.  3
    Tomáš Hříbek (2007). Tomáš Pospiszyl: Srovnávací studie (recenze). Estetika 44 (1-4):211-215.
    A review of Tomáš Pospiszyl’s Srovnávací studie.
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  37.  14
    Jose Luis Bermudez (1995). Aspects of the Self: John Campbell's Past, Space, and Self. Inquiry 38 (4):1-15.
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  38.  2
    Julio Antonio Castello Dubra (2010). Tomás de aquino Y la teología positiva. Philósophos - Revista de Filosofia 16 (1):10-5216.
    Throughout his work Aquinas is consistent in holding that, about God, we do not know what He is but rather what He is not. We do not have a direct knowledge of divine essence in this life. However, from his De potentia onwards, and in the Summa theologiae , Thomas argues that the names which mean divine perfections –being, goodness, wisdom and the like– are not merely negative or relational terms, but are predicated substantialiter of God. That means they signify (...)
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  39. David M. Armstrong (1993). Reply to Campbell. In John Bacon, Keith Campbell & Lloyd Reinhardt (eds.), Ontology, Causality and Mind: Essays in Honour of D M Armstrong. New York: Cambridge University Press
     
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  40. Robert Haldane, J. Ritchie, T. Hamilton & Waugh & Innes (1820). A Letter to the Editor of the Edinburgh Christian Instructor Containing Strictures on Warburton, Lardner, Paley, Campbell, and Macknight. Printed for Waugh & Innes, ... , and T. Hamilton, ....
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  41. Tomáš Tatranský, Sophie Loidolt, Eric Sean Nelson, Lawrence Petch, Rolf Kühn, Yves Mayzaud, Denisa Butnaru, Andreea Parapuf & Jassen Andreev (2006). Claire Katz & Lara Trout (Ed.), Emmanuel Levinas. Critical Assessments of Leading Philosophers (Tomás Tatranský). Studia Phaenomenologica 6 (1):453-487.
     
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  42.  18
    Christian Maurer (2012). Archibald Campbell's Views of Self-Cultivation and Self-Denial in Context. Journal of Scottish Philosophy 10 (1):13-27.
    This paper discusses the accounts of self-cultivation and self-denial of Archibald Campbell (1691–1756). It analyses how he attempts to make room for moral self-improvement and for the control of the passions in a thoroughly egoistic psychological framework, and with a theory of moral motivation that focuses on a specific kind of self-love, namely the desire for esteem. Campbell's views are analysed in the context of his criticisms of both Francis Hutcheson's benevolence-based moral philosophy and of Bernard Mandeville's version (...)
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  43.  11
    Philippe Schlenker, Emmanuel Chemla, Kate Arnold, Alban Lemasson, Karim Ouattara, Sumir Keenan, Claudia Stephan, Robin Ryder & Klaus Zuberbühler (2014). Monkey Semantics: Two ‘Dialects’ of Campbell’s Monkey Alarm Calls. Linguistics and Philosophy 37 (6):439-501.
    We develop a formal semantic analysis of the alarm calls used by Campbell’s monkeys in the Tai forest and on Tiwai island —two sites that differ in the main predators that the monkeys are exposed to. Building on data discussed in Ouattara et al. :e7808, 2009a; PNAS 106: 22026–22031, 2009b and Arnold et al., we argue that on both sites alarm calls include the roots krak and hok, which can optionally be affixed with -oo, a kind of attenuating (...)
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  44.  87
    Wayne D. Christensen & Clifford A. Hooker (1999). The Organization of Knowledge: Beyond Campbell's Evolutionary Epistemology. Philosophy of Science 66 (3):249.
    Donald Campbell has long advocated a naturalist epistemology based on a general selection theory, with the scope of knowledge restricted to vicarious adaptive processes. But being a vicariant is problematic because it involves an unexplained epistemic relation. We argue that this relation is to be explicated organizationally in terms of the regulation of behavior and internal state by the vicariant, but that Campbell's selectionist approach can give no satisfactory account of it because it is opaque to organization. We (...)
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  45. Christian Maurer (2009). Self-Love in Early 18th Century British Moral Philosophy: Shaftesbury, Mandeville, Hutcheson, Butler and Campbell. Dissertation, Neuchâtel
    The study focuses on the debates on self-love in early 18th - century British moral philosophy. It examines the intricate relations of these debates with questions concerning human nature and morality in five central authors : Anthony Ashley Cooper the 3rd Earl of Shaftesbury, Bernard Mandeville, Francis Hutcheson, Joseph Butler and Archibald Campbell. One of the central claims of this study is that a distinction between five different concepts of self-love is necessary to achieve a clear understanding of the (...)
     
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  46.  88
    Susanna Siegel (2013). Reply to Campbell. Philosophical Studies 163 (3).
    Reply to John Campbell's contribution to a symposium on *The Contents of Visual Experience*.
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  47.  10
    Ricardo da Costa & Sidney Silveira (2015). “Como Deus É Ciente Em Sua Essência Divina”: A Presciência de Deus Em Santo Tomás de Aquino E No Livro da Contemplação de Ramon Llull. Trans/Form/Ação 38 (2):9-34.
    A proposta deste trabalho é analisar a concepção filosófica depresciência em Santo Tomás de Aquino e Ramon Llull, nas obrasSuma Teológicae O Livro da Contemplação. Para isso, discorremos previamente sobre o conceito deciência, base aristotélica tomista. Por fim, apresentamos a tradução de um extrato doLivro da Contemplação, como base documental para a segunda parte do trabalho. The purpose of this article is to analyze the philosophical conception of prescience in St. Thomas Aquinas in the Summa Theologica and Ramon Llull and (...)
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  48.  5
    Paul Sagar (2012). Sociability, Luxury and Sympathy: The Case of Archibald Campbell. History of European Ideas 39 (6):791-814.
    The eighteenth-century moral philosopher Archibald Campbell is now largely forgotten, even to specialists in the Scottish Enlightenment. Yet his work is worth recovering both as part of the immediate reception of Bernard Mandeville and Francis Hutcheson's rival moral philosophies, and for better understanding the state of Scottish moral philosophy a decade before David Hume published his Treatise of Human Nature. This paper offers a reading of Campbell as deploying a specifically Epicurean philosophy that resists both the Augustinianism of (...)
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  49.  3
    Cecilia Heyes & David L. Hull (eds.) (2001). Selection Theory and Social Construction: The Evolutionary Naturalistic Epistemology of Donald T. Campbell. State University of New York Press.
    Top scholars examine the work of Donald T. Campbell, one of the first to emphasize the social structure of science.
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  50.  63
    A. Flew (1999). Advance Directives Are the Solution to Dr Campbell's Problem for Voluntary Euthanasia. Journal of Medical Ethics 25 (3):245-246.
    Dr Neil Campbell suggests that when patients suffering extremes of protracted pain ask for help to end their lives, their requests should be discounted as made under compulsion. I contend that the doctors concerned should be referred to and then act upon advance directives made by those patients when of sound and calm mind and afflicted by no such intolerable compulsion.
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