Search results for 'Vladimir Dedijer' (try it on Scholar)

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  1. Vladimir Dedijer & Rudi Rizman (eds.) (1982). The Universal Validity of Human Rights: An Interdisciplinary Analysis: The Case of Russell Tribunals. R. Rizman.score: 240.0
  2. Stevan Dedijer, Jan Annerstedt & Andrew Jamison (eds.) (1988). From Research Policy to Social Intelligence: Essays for Stevan Dedijer. Macmillan Press.score: 180.0
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  3. [deleted]Genis Vladimir (2008). Response-Contingent Auditory and Visual Therapy Device for Children with Hemiplegia. Frontiers in Human Neuroscience 2.score: 30.0
  4. Stevan Dedijer (1966). The Science of Science: A Programme and a Plea. [REVIEW] Minerva 4 (4):489-504.score: 30.0
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  5. Stevan Dedijer & Guy Hunter (1964). The Unity of Scientific Policy ДВАЖЦЫ ДВА = Two Times Two = = 2×2. Minerva 3 (1):126-130.score: 30.0
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  6. [deleted]Silina Ekaterina, Malygin Vladimir, Orlov Vladimir, Men'Shova Natal'Ja, Silin Sergej & Bolevich Sergej (2013). Free Radical Disbalance and its Correction in Schizophrenia. Frontiers in Human Neuroscience 7.score: 30.0
  7. Stevan Dedijer (1963). Underdeveloped Science in Underdeveloped Countries. Minerva 2 (1):61-81.score: 30.0
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  8. Rybakov Vladimir (2007). Logics with the Universal Modality and Admissible Consecutions. Journal of Applied Non-Classical Logics 17 (3):383-396.score: 30.0
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  9. K. Fuchs-Kittowski & P. Kruger (1997). The Noosphere Vision of Pierre Teilhard de Chardin and Vladimir I. Vernadsky in the Perspective of Information and of World-Wide Communication. World Futures 50 (1):757-784.score: 18.0
    (1997). The noosphere vision of pierre teilhard de chardin and Vladimir I. Vernadsky in the perspective of information and of world‐wide communication 1 . World Futures: Vol. 50, No. 1-4, pp. 757-784.
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  10. P. P. Gaidenko (2009). Russian Philosophy in the Context of European Thinking: The Case of Vladimir Solovyov. Diogenes 56 (2-3):24-36.score: 18.0
    Russian philosophy of the 19th century was developing in close contact with European philosophy. The strongest influence on Russian thought was exerted by classical German philosophy. One significant example is the teaching of Vladimir Solovyov, an outstanding 19th century thinker. Solovyov owes several principles of his teaching to Friedrich Schelling, from whom he assimilated his cardinal concept of all-embracing being; also to Schelling we can trace Solovyov’s conviction that the will constitutes the determining principle of being as well as (...)
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  11. Varol Akman (1995). Book Review -- Vladimir Lifschitz, Ed., Formalizing Common Sense: Papers by John McCarthy. [REVIEW] Philosophical Explorations.score: 18.0
    This is a review of Formalizing Common Sense: Papers by John McCarthy, ed. by Vladimir Lifschitz, published by Ablex Publishing Corp. in 1990.
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  12. Ralph Abraham (2009). A Review of “Geochemistry and the Biosphere: Essays by Vladimir I. Vernadsky”. [REVIEW] World Futures 65 (5):436-441.score: 18.0
    (2009). A Review of “Geochemistry and the Biosphere: Essays by Vladimir I. Vernadsky”. World Futures: Vol. 65, Sustainable Development in Practice, pp. 436-441.
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  13. Oleg Sergeevich Pugachev (1996). The Problem of Moral Absolutes in the Ethics of Vladimir Solov'ëv. Studies in East European Thought 48 (2-4):207 - 221.score: 18.0
    Moral absolutes were perceived, by Solov'ëv, in a dual manner: a) from the side of content, of psychology, as when we speak of feelings, emotions, etc.; and b) under a formal aspect, as “ideas,” i.e. logically. Neither of these can be treated without relating to moral absolutes astrue, and without a rationalbelief in their truth, a truth that cannot be logically proved. In my opinion, our time has become keenly aware of the universally human value of Vladimir Solov'ëv's ethics, (...)
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  14. Janusz Dobieszewski (2007). Vladimir Soloviev's Historiosophical Universalism. Dialogue and Universalism 17 (5/6):79-100.score: 18.0
    The article outlines Vladimir Soloviev’s views at the time of his fascination by the theocracy, Christian policy and United Church concepts. His standpoint then was to place the “Godmanhood” idea underlying his philosophy in a realistic, historically and socially factual—hence universalistic—context. This led him to confer a special role in the historical process to the Christian church, which he saw as a dynamic institution adding energy to history. Soloviev considered this energy crucial in the rebirth of Christian unity around (...)
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  15. D. Barton Johnson (2000). Strange Bedfellows: Ayn Rand and Vladimir Nabokov. Journal of Ayn Rand Studies 2 (1):47 - 67.score: 18.0
    D. Barton Johnson traces the parallel lives and literary origins of two Russo-American writers: Ayn Rand and Vladimir Nabokov. Born in Saint Peterburg six years apart, they overlapped on the New York Times bestsellers list in the late fifties. While Nabokov's Russian cultural roots have been much explored, Rand's were little realized prior to Chris Matthew Sciabarra's investigation of her Russian philosophical context. Nabokov and Rand represent polar examples of their cultural heritage: for Nabokov, the aesthetically-oriented tradition of the (...)
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  16. Enrica Lisciani Petrini (2011). " Porque sólo somos la certeza y la hoja..." Acerca de La Mort de Vladimir Jankélévitch. Logos. Anales Del Seminario de Metafísica 44:331-354.score: 18.0
    this essay analyzes Vladimir Jankélévitch’s work on death pointing out, in the vast thought of the twentieth century, its original and sharply problematic contribution. if death is generally seen as the perimeter that provides life with sense and autenticity (Heidegger, Lévinas), or more traditionally as the threshold that leads to a salvific other world, Jankélévitch first of all dismantles any reassuring strategy and underlines the elusiveness of death itself, its constituting a “totally other order” that escapes every human category. (...)
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  17. Jan Annerstedt & Andrew Jamison (1988). Stevan Dedijer: An 'Elitist Egalitarian,'. In Stevan Dedijer, Jan Annerstedt & Andrew Jamison (eds.), From Research Policy to Social Intelligence: Essays for Stevan Dedijer. Macmillan Press. 1904--1987.score: 18.0
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  18. Nádia Junqueira Ribeiro (2012). Entrevista com Vladimir Safatle. Revista Inquietude 3 (1):184-197.score: 18.0
    Entrevista com o professor Vladimir Safatle (USP) realizada durante a da décima quarta edição do Festival Internacional de Cinema e Vídeo Ambiental na Cidade de Goiás no dia 28 de junho. O texto da entrevista está pronto e editado. Aguardamos apenas autoriazação do prof. Vladimir Safatle para publica-lo.
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  19. Vladimir Sergeyevich Solovyov (2009). Divine Sophia: The Wisdom Writings of Vladimir Solovyov. Cornell University Press.score: 18.0
     
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  20. Vladimir Sergeyevich Solovyov (1944). Godmanhood as the Main Idea of the Philosophy of Vladimir Solovyev. [Poughkeepsie, N.Y.,Harmon Printing House.score: 18.0
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  21. Vladimir Sergeyevich Solovyov (1944). Vladimir Solovyev's Lectures on Godmanhood. [New York]International University Press, Distributor.score: 18.0
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  22. Helmut Dahm (1975). Vladimir Solovyev and Max Scheler: Attempt at a Comparative Interpretation: A Contribution to the History of Phenomenology. Reidel.score: 15.0
    THE IDEA OF PHILOSOPHY The duality of human life and consciousness is the actual ground* of all reflection and philosophy. Man finds in himself the feeling ...
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  23. Nel Grillaert (2003). A Short Story About the Übermensch: Vladimir Solov'ëv's Interpretation of and Response to Nietzsche's Übermensch. Studies in East European Thought 55 (2):157-184.score: 15.0
    From the 1890s on, the atheist philosopher F. Nietzsche exerted a profound and enduring impact on Russian religious, cultural, and social reality. The religious philosopher V.S. Solov'ëv perceived Nietzsche's thought as an actual threat to Russian religious consciousness and his own anthropological ideal of Divine Humanity. He was especially preoccupied with the idea of the Übermensch since sometwo decades before the Nietzschean Übermensch was popularized in Russia, Solov'ëv had already developed his own interpretation of the sverkhchelovek.
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  24. Kristina Stöckl (2010). Political Hesychasm ? Vladimir Petrunin's Neo-Byzantine Interpretation of the Social Doctrine of the Russian Orthodox Church. [REVIEW] Studies in East European Thought 62 (1):125 - 133.score: 15.0
  25. Herner Sæverot (2013). Time, Individualisation, and Ethics: Relating Vladimir Nabokov and Education. Educational Philosophy and Theory 46 (1):1-14.score: 15.0
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  26. Colin Smith (1957). The Philosophy of Vladimir Jankélévitch. Philosophy 32 (123):315 - 324.score: 15.0
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  27. Edward M. Swiderski (1999). Vladimir Solov'ëv's “Virtue Epistemology”. Studies in East European Thought 51 (3):199 - 218.score: 15.0
    I attempt to clarify the connection between two late texts by V.S. Solov''ëv: Justification of the Good and Theoretical Philosophy. Solov''ëv drew attention to the intrinsic connection between moral and intellectual virtues. Theoretical Philosophy is the initial -- unfinished -- sketch of the dynamism of mind seeking truth as a good. I sketch several parallels and analogies between the doctrine of moral experience set out in Justification and the account of the intellect''s dynamism based on immediate certitude set out in (...)
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  28. L. M. Lopatin (1916). The Philosophy of Vladimir Soloviev. Mind 25 (100):425-460.score: 15.0
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  29. Thomas Nemeth, Vladimir Solovyov. Internet Encyclopedia of Philosophy.score: 15.0
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  30. André Moreau (1967). La Mauvaise Conscience. Par Vladimir Jankélévitch, Paris, Aubier Montaigne, 1966. 218 Pages. [REVIEW] Dialogue 6 (03):459-460.score: 15.0
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  31. Richard Dufour (1999). Plotin, «Ennéades I, 3». Sur la dialectique Vladimir Jankélévitch Préface de Lucien Jerphagnon, édition établie par Jacqueline Lagrée et Françoise Schwab Collection «Écrits de Plotin» Paris, Éditions du Cerf, 1998, 139 p. [REVIEW] Dialogue 38 (03):617-.score: 15.0
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  32. V. K. Finn (2000). Vladimir Alexandrovich Smirnov as a Founder of Research Schools in Logic and Methodology of Science in the USSR and Russia. Studia Logica 66 (2):205-213.score: 15.0
    The article gives a short account of V.A. Smirnovs scientific biography, including his work in Tomsk University in Siberia and in the Department of Logic of the Institute of Philosophy in Moscow.
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  33. Jean-Marc Gabaude (1975). La Philosophie de L'amour Chez Raymond Lulle. Par Louis Sala-Molins. Préface de Vladimir Jankélévitch, Paris et La Haye, Mouton, 1974, 15 × 23 cm, 304 p. Prix: 48 F. [REVIEW] Dialogue 14 (03):538-.score: 15.0
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  34. Steve Light (1997). Vladimir Jankélévitch and the Imprescriptible. International Studies in Philosophy 29 (4):51-57.score: 15.0
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  35. Sam Fleischacker & Josh Feigelson (2007). Vladimir Jankelevitch, Forgiveness:Forgiveness. Ethics 118 (1):160-164.score: 15.0
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  36. Alker Jr (1984). Book Review:Algebra of Conscience: A Comparative Analysis of Western and Soviet Ethical Systems. Vladimir A. Lefebvre. [REVIEW] Ethics 94 (3):520-.score: 15.0
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  37. J. R. Brown (2003). Vladimir Tasic. Mathematics and the Roots of Postmodern Thought. Philosophia Mathematica 11 (2):244-245.score: 15.0
  38. S. S. Horujy (2007). Vladimir Solov'ev's Legacy After a Hundred Years. Russian Studies in Philosophy 46 (1):5-34.score: 15.0
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  39. Aristotle Papanikolaou (2003). Divine Energies or Divine Personhood: Vladimir Lossky and John Zizioulas on Conceiving the Transcendent and Immanent God. Modern Theology 19 (3):357-385.score: 15.0
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  40. Radoslav A. Tsanoff (1934). Book Review:L'Odyssee de la Conscience Dans la Derniere Philosophie de Schelling. Vladimir Jankelevitch; La Mauvaise Conscience. Vladimir Jankelevitch. [REVIEW] Ethics 44 (4):474-.score: 15.0
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  41. Herner Saeverot (2010). Educative Deceit: Vladimir Nabokov and the [Im]Possibility of Education. Educational Theory 60 (5):601-619.score: 15.0
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  42. Igor V. Smerdov (2003). Vladimir Solov'ëv as `a Mirror of the Russian Counter-Revolution'. Studies in East European Thought 55 (2):185-198.score: 15.0
    In this narrative analysis oftwo Soviet dissertations in philosophy Idiscuss the role of Solov'ëv as one of themajor characters in the Soviet academicnarration of Russian philosophy: I show how theauthors (Turenko and Spirov) cope with thenecessity of criticizing Solov'ëv from theMarxist position and protect him from Westernscholars as the latter attempted to reviseRussian philosophy. I also discuss the way inwhich this requirement both to criticize andprotect is represented in the dissertations inwhich the strong Marxist posture and loyalty tocommunist doctrine corresponded (...)
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  43. Jonathan Sutton (2000). The Centenary of the Death of Vladimir Solov'ëv (1853–1900). Studies in East European Thought 52 (4):309 - 326.score: 15.0
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  44. A. Louth (2007). Book Review: Vladimir Solovyov, The Justification of the Good: An Essay on Moral Philosophy [1897], Ed. Boris Jakim, Trans. Nathalie A. Duddington [1918] (Grand Rapids, MI: Eerdmans, 2005). Lxix + 410 Pp. 24.99 (Pb), ISBN 0 8028 2863. [REVIEW] Studies in Christian Ethics 20 (2):311-314.score: 15.0
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  45. A. N. Golubev (1978). The Concept of the Individual in the Ethics of Vladimir Solovyov. Russian Studies in Philosophy 17 (3):44-65.score: 15.0
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  46. V. L. Vasyukov (1996). In Memoriam: Vladimir Aleksandrovich Smirnov, 1931-1996. Bulletin of Symbolic Logic 2 (3):371-372.score: 15.0
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  47. Lilianna Kiejzik (2003). The Polish Case in Vladimir Solov'ëv's Vision of the Future. Studies in East European Thought 55 (2):141-155.score: 15.0
    In the article I presentSolov'ëv's views on the national question(including the so-called Polish question)presented in his writings of the 1880s. Thequestion involved uniting the Churches as wellas Russia's specific mission in building thefuture Kingdom of God. Solov'ëv's position,according to which individual nations acquire aconcrete place in the course of mankind'sexistence, was subjected to criticism by thePolish historian Stanisaw Tarnowski. Thiscontributed to an interesting discussion andpolemic between the two thinkers that tookplace on the pages of the journal PrzegldPolski (The Polish Review).
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  48. Leonid Luks (1996). Vladimir Pečerin (1807–1885) Und Die Russische Sehnsucht Nach Dem Abendlande. Studies in East European Thought 48 (1):21 - 36.score: 15.0
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  49. Daniel Moreau (2003). Isabelle de Montmollin, La philosophie de Vladimir Jankélévitch. Sources, sens, enjeux. Paris, Presses Universitaires de France (coll. « Philosophie d'aujourd'hui »), 2000, 395 p.Isabelle de Montmollin, La philosophie de Vladimir Jankélévitch. Sources, sens, enjeux. Paris, Presses Universitaires de France (coll. « Philosophie d'aujourd'hui »), 2000, 395 p. [REVIEW] Laval Théologique et Philosophique 59 (2):402-405.score: 15.0
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  50. Grzegorz Przebinda (2002). Vladimir Solov'ëv's Fundamental Philosophical Ideas. Studies in East European Thought 54 (1-2):47-69.score: 15.0
    I recall that Solov''ëv wasRussia''s first professional philosopher andpresent the most important currents andconcepts of his many-sided theoretical edifice.Solov''ëv conceived philosophy in a verybroad sense of the term, for which reason histhinking comprises metaphysics no less thantheology, ecclesiology, history, and sociology.I show how Solov''ëv sought constantly to bringthese diverse elements into agreement with oneanother for the sake of a consistent systematicproject, how he attempted to synthesizenumerous oppositions (including patriotism anduniversalism, humanism and theocentrism).
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