Search results for 'Xinguo Dun' (try it on Scholar)

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  1. Dun Xinguo (2007). Queries on Hempel's Solution to the Paradoxes of Confirmation. Frontiers of Philosophy in China 2 (1):131-139.score: 300.0
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  2. Xinguo Dun (2007). Queries on Hempel's Solution to the Paradoxes of Confirmation. Frontiers of Philosophy in China 2 (1):131-139.score: 240.0
    To solve the highly counterintuitive paradox of confirmation represented by the statement, “A pair of red shoes confirms that all ravens are black,” Hempel employed a strategy that retained the equivalence condition but abandoned Nicod’s irrelevance condition. However, his use of the equivalence condition is fairly ad hoc, raising doubts about its applicability to this problem. Furthermore, applying the irrelevance condition from Nicod’s criterion does not necessarily lead to paradoxes, nor does discarding it prevent the emergence of paradoxes. Hempel’s approach (...)
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  3. Zhang Dun (2007). Alienation of Communication: Recognition in" Comments on Mill" by Marx. Modern Philosophy 5:004.score: 30.0
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  4. Zhang Dun (2010). “The End of History ” and the Fate of the Philosophy of History. Frontiers of Philosophy in China 5 (4):631-651.score: 30.0
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  5. Dge-ʼdun-blo-bzaṅ (2009). Mkha Paʼi Dbaṅ Po Rje Rta-Nag Dge-ʼdun-Blo-Bzaṅ Gis Mdzad Paʼi Thun Mon Bsdus Grwaʼi Rnam Bśad Legs Pa Bźugs So.score: 18.0
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  6. Jean-Michel Counet (2011). Le Livre des XXIV Philosophes. Resurgence Dun Texte du IVe Siecle. Introduction, Texte Latin, Traduction Et Annotation Par Francoise Hudry, (Histoire des Doctrines de lAntiquite Classique, XXXIX), Paris, Vrin, 2009. 225pp, ISBN 978-2-7116-1956, 32. [REVIEW] International Journal of the Platonic Tradition 4 (2):198-200.score: 15.0
  7. Robert Browning (1961). Latin in the Balkan Provinces H. Mihăescu: Limba Latinӑ in Provinciile Dunӑrene Ale Imperiului Roman. Pp. 327. Bucarest: Editura Academiei Republicii Populare Romîne, 1960. Paper, Lei 11.30. [REVIEW] The Classical Review 11 (03):253-255.score: 15.0
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  8. Paul Gottfried (2002). Locke, Hobbes, and the UD: Comment on Van Dun. Journal of Libertarian Studies 16 (3; SEAS SUM):83-88.score: 15.0
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  9. N. Stephan Kinsella (2004). Reply to Van Dun: Non-Aggression and Title Transfer. Journal of Libertarian Studies 18:55-64.score: 15.0
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  10. Annie Larivée (2003). Du vin pour le College de veille? Mise en lumiere dun lien occulte entre le Choeur de Dionysos et le nuupsikappatauepsilonrhoiotanuomicronsigma sigmaupsilambdalambdaomicrongammaomicronsigma dans les Lois de Platon. Phronesis: A Journal for Ancient Philosophy 48 (1):29-53.score: 15.0
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  11. Blo-bzaṅ-ʼ & Phrin-Las (2010). Duṅ-Dkar Grub Mthaʼ: Mkhas Dbaṅ Duṅ-Dkar Rin-Po-Che Blo-Bzaṅ-ʼphrin-Las Mchog Gi Gsuṅ ʼphags Bod Kyi Grub Mthaʼi Rnam Gźag. [REVIEW] Sera Mey Library.score: 15.0
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  12. Blo-bzaṅ-ʼphrin-las (2010). Duṅ-Dkar Grub Mthaʼ: Mkhas Dbaṅ Duṅ-Dkar Rin-Po-Che Blo-Bzaṅ-ʼphrin-Las Mchog Gi Gsuṅ ʼphags Bod Kyi Grub Mthaʼi Rnam Gźag. Sera Mey Library.score: 15.0
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  13. Walter Block (2004). Reply to 'Against Libertarian Legalism'by Frank van Dun. Journal of Libertarian Studies 18 (2).score: 15.0
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  14. Walter Block (2004). Reply to Frank van Dun's" Natural Law and the Jurisprudence of Freedom". Journal of Libertarian Studies 18:65-72.score: 15.0
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  15. Dge-ʼ & dun-blo-bzaṅ (2009). Mkha Paʼi Dbaṅ Po Rje Rta-Nag Dge-ʼdun-Blo-Bzaṅ Gis Mdzad Paʼi Thun Mon Bsdus Grwaʼi Rnam Bśad Legs Pa Bźugs So. [REVIEW]score: 15.0
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  16. Feibo (1957). Ren Min Nei Bu Mao Dun Wen Ti Jie Da.score: 15.0
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  17. Isabelle Guaitella (2004). Transcription et étude des composantes multimodales dun rÉcit. Semiotica 2004 (149):397-405.score: 15.0
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  18. Mingcheng Huang (2008). Wang Yangming an Dun Sheng Ming de Zhi Hui. Yuan Shen Chu Ban She.score: 15.0
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  19. Dongen Ma (2004). Wu Zhi Mao Dun Yun Dong Gai Lun: Jian Tan Yu Zhou Li Shi Zhong de Ruo Gan Wen Ti. Xin Shi Dai Chu Ban She.score: 15.0
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  20. Karim Nour (1997). La valeur dun entier classique en [mathematical formula]-calcul. Archive for Mathematical Logic 6.score: 15.0
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  21. Abir Nour (1999). Sémantique algébrique ďun système logique basé sur un ensemble ordonné fini. Mathematical Logic Quarterly 45 (4):457-466.score: 15.0
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  22. Gan'en Wei (2005). Zhongguo Gu Dai Mao Dun Guan de Yan Bian. Zhongshan da Xue Chu Ban She.score: 15.0
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  23. Hui Xie (1999). Fa Xue Fan Chou de Mao Dun Bian Si. Shandong Ren Min Chu Ban She.score: 15.0
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  24. Lida Zhang (2011). Dui Xiang Hua He Ren de Sheng Cun Mao Dun. Shanghai San Lian Shu Dian.score: 15.0
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  25. Mordekhai Tsevi Zilber (2012). Sefer Zikhron Daṿid: ʻal Shemo Ule-Zikhro Shel A. A. M. Ha-Rav Daṿid Ben R. Avraham, Zal: Ḥidushim Beʼurim Ṿe-Heʻarot, Tokho la-Dun Ule-Hitʻameḳ Be-Divre Ha-Shu. ʻa. Ṿeha-Posḳim Ke-Fi Ha-Yotse Mi-Meḳor Ha-Gemara Ṿe-Rishonim, Davar Davur ʻal Ofanaṿ. [REVIEW] Mordekhai Tsevi Zilber.score: 15.0
    Ḥeleḳ 1. Hilkhot kibud av ṿa-em u-khevod rabo -- ḥeleḳ 2. Hilkhot lashon ha-raʻ u-rekhilut ʻal ha-Ḥ. ḥ. ṿe-ʻinyene emet ṿe-sheḳer.
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  26. 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 Theologie Et Philosophie Medievales 77 (1):35-81.score: 8.0
    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 theological (...)
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  27. Cruz Gonzalez-Ayesta (2012). Duns Scotus on the Natural Will. Vivarium 50 (1):33-52.score: 8.0
    Abstract Does Duns Scotus identify the natural will with the affectio commodi ? This identification has become the standard view. In this paper, I will challenge this view through an analysis of some key texts. The main thesis of the paper is that Scotus allows for two scenarios related to the will's dual affections. The first is the real situation of the created will: the will is a free potency and possesses two affections. The second is a hypothetical case; Scotus (...)
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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: 8.0
    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. Emiliano Javier Cuccia (2013). La transformación de la doctrina de la virtud moral en el pensamiento de juan duns escoto. Trans/Form/Ação 36 (2):9-22.score: 8.0
    En su comentario a la distinción 33 del Tercer Libro de las Sentencias , Juan Duns Escoto desarrolla su doctrina referida al sujeto de las virtudes morales, mediante la cual establece la voluntad como única sede posible de las mismas. En el presente trabajo se intentará mostrar que esta determinación, por un lado, es consecuencia de la previa postulación de la voluntad como única potencia moral del hombre y que, por otro, implica una fuerte debilitamiento del rol e importancia de (...)
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  30. Richard Cross (2008). Some Varieties of Semantic Externalism in Duns Scotus's Cognitive Psychology. Vivarium 46 (3):275-301.score: 7.0
    According to Scotus, an intelligible species with universal content, inherent in the mind, is a partial cause of an occurrent cognition whose immediate object is the self-same species. I attempt to explain how Scotus defends the possibility of this causal activity. Scotus claims, generally, that forms are causes, and that inherence makes no difference to the capacity of a form to cause an effect. He illustrates this by examining a case in which an accident is an instrument of a substance (...)
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  31. Rodrigo Guerizoli (2010). Sobre a necessidade e os limites da metafísica em Duns Scotus. Doispontos 7 (1).score: 7.0
    Partindo de um sentido prescritivo de necessidade, própria do que é condição de possibilidade para a realização de um certo objetivo, analiso inicialmente o procedimento scotista de neutralização de duas abordagens tradicionais sobre a necessidade da metafísica. Há, por um lado, a neutralização da pretensão dos philosophi de demonstrar a suficiência da metafísica para a consecução de nosso fim último; e, por outro, a neutralização da tentativa dos theologi de provar a insuficiência da metafísica para a realização daquele mesmo fim. (...)
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  32. Thomas M. Osborne Jr (2011). Thomas Aquinas and John Duns Scotus on Individual Acts and the Ultimate End. In Kent Emery Russell Friedman (ed.), Philosophy and Theology in the LOng Middle Ages.score: 7.0
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  33. Duns Scotus, Writings of John Duns Scotus.score: 6.0
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  34. Richard Cross (2011). Duns Scotus: Some Recent Research. Journal of the History of Philosophy 49 (3):271-295.score: 6.0
    Duns Scotus (c. 1266-1308) has long ranked as one of the most challenging of philosophers. He was known from shortly after his death as doctor subtilis—the subtle doctor—and his obscure style and complex thought-processes make him a hard thinker to study. That said, he quickly established an almost cult following among his students, and his thought, for all its density, remained hugely popular throughout the Middle Ages and beyond. It is no exaggeration to claim that the last two decades have (...)
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  35. Stephen D. Dumont (2005). Duns Scotus's Parisian Question on the Formal Distinction. Vivarium 43 (1):7-62.score: 6.0
    The degree of realism that Duns Scotus understood his formal distinction to have implied is a matter of dispute going back to the fourteenth century. Both modern and medieval commentators alike have seen Scotus's later, Parisian treament of the formal distinction as less realist in the sense that it would deny any extra-mentally separate formalities or realities. This less realist reading depends in large part on a question known to scholars only in the highly corrupt edition of Luke Wadding, where (...)
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  36. Michael M. Gorman (1993). Ontological Priority and John Duns Scotus. Philosophical Quarterly 44 (173):460-471.score: 6.0
    The philosophical literature understands ontological priority in two ways, in terms of dependence, and in terms of degrees-of-being. These views are not reconcilable in any straightforward manner. However, they can be reconciled indirectly, if both are seen as instances of higher-level concept that is a modification of John Duns Scotus' notion of essential order. The result is a theory of ontological priority that takes the form of a list of membership criteria for the class of "ontological priority relations", of which (...)
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  37. Richard Cross (1999). Duns Scotus. Oxford University Press.score: 6.0
    The nature and content of the thought of Duns Scotus (c. 1266-1308) remains largely unknown except by the expert. This book provides an accessible account of Scotus' theology, focusing both on what is distinctive in his thought, and on issues where his insights might prove to be of perennial value.
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  38. Sally K. Severino (2012). Free Will According to John Duns Scotus and Neuroscience. Zygon 47 (1):156-174.score: 6.0
    Abstract. This paper examines two views of free will. It looks first at the fourteenth-century religious insights of John Duns Scotus, one of history's seminal thinkers about free will. It then examines what current neuroscience tells us about free will. Finally, it summarizes the past and present views and concludes by answering two questions: Does free will refer to an absence of external constraint, or does it refer to a human ability to decide in an acausal manner?
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  39. Peter King, The Cambridge Companion to Duns Scotus.score: 6.0
    [1] In twelve quite demanding chapters, outstanding scholars provide an overall view of the key issues of Scotus’s philosophical thought. To this a very concise introduction is added, concerning the life and works of John Duns (very good, especially the survey of works and the information on critical editions etc.). Throughout the book, I find the information clear and the difficult topics well explained. Moreover, the volume gives a quick entrance to the vast literature. Among the topics discussed are: ‘Metaphysics’ (...)
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  40. Thomas Williams, John Duns Scotus.score: 6.0
    John Duns Scotus (1265/66-1308) was one of the most important and influential philosophertheologians of the High Middle Ages. His brilliantly complex and nuanced thought, which earned him the nickname "the Subtle Doctor," left a mark on discussions of such disparate topics as the semantics of religious language, the problem of universals, divine illumination, and the nature of human freedom. This essay first lays out what is known about Scotus's life and the dating of his works. It then offers an overview (...)
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  41. John Duns Scotus (1949). The De Primo Principio of John Duns Scotus. St. Bonaventure, N.Y.,Franciscan Institute.score: 6.0
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  42. Marilyn McCord Adams (1987). Duns Scotus on the Goodness of God. Faith and Philosophy 4 (4):486-505.score: 6.0
    Over the past thirty years, analytical philosophers of religion have confronted the problem of evil in the guise of the atheistic argument from evil against the existence of God. Many have met it from the posture of defense, constructing logically possible morally sufficient reasons for divine permission of evils from the materials of religion-neutral value-theory. At best, such defenses vindicate divine goodness along the dimension “producer of global goods,” while neglecting the religiously more relevant dimension of His goodness to individual (...)
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  43. Richard Cross (2012). Duns Scotus and Analogy. Modern Schoolman 89 (3-4):147-154.score: 6.0
    Duns Scotus defends the view that we can speak univocally of God and creatures. When we do so, we use words in the same sense in the two cases. Scotus maintains that the concepts that these univocal words signify are themselves univocal: the same concept in the two cases. In this paper, I consider a related question: does Duns Scotus have the notion of analogous concepts—concepts whose relation to each other lies somewhere between the univocal and the equivocal? Using some (...)
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  44. Thomas Williams (ed.) (2003). The Cambridge Companion to Duns Scotus. Cambridge University Press.score: 6.0
    Each volume in this series of companions to major philosophers contains specially commissioned essays by an international team of scholars, together with a substantial bibliography, and will serve as a reference work for students and non-specialists. One aim of the series is to dispel the intimidation such readers often feel when faced with the work of a difficult and challenging thinker. John Duns Scotus (1265/6-1308) was (along with Aquinas and Ockham) one of the three principal figures in medieval philosophy and (...)
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  45. Oleg V. Bychkov (2008). What Does Beauty Have to Do with the Trinity? From Augustine to Duns Scotus. Franciscan Studies 66 (1):197 - 212.score: 6.0
    The issue of why God, the Trinity and Christ in Christianity can be called "beautiful" has been muddled in literature on theological aesthetics. John Duns Scotus’s detailed discussion of relations within the Trinity helps resolve this issue. The Trinity can be called "beautiful" in at least three senses, depending on whether one considers Trinitarian relations at all, whether one looks at the relation of equality, or whether one analyzes relations of origin.
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  46. Jt Paasch (2012). Divine Production in Late Medieval Trinitarian Theology: Henry of Ghent, Duns Scotus, and William Ockham. Oxford University Press.score: 6.0
    According to the doctrine of the Trinity, the Father, Son, and Spirit are supposed to be distinct from each other, and yet be one and the same God. As if that were not perplexing enough, there is also supposed to be an internal process of production that gives rise to the Son and Spirit: the Son is said to be 'begotten' by the Father, while the Spirit is said to 'proceed' either from the Father and the Son together, or from (...)
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  47. Gérard Sondag (2008). Jean de Damas et Jean Duns Scot sur la doctrine dite Assumptus homo. Chôra 6:211-249.score: 6.0
    Cet article entend montrer comment, quand il expose la doctrine dite Assumptus homo, le philosophe et théologien latin Jean Duns Scot (1265 - 1308) prend appui sur le théologien grec Jean de Damas (c. 675 - c. 749), concernant trois points principaux: dans le Christ, la nature humaine est assumée par la personne du Verbe intégralement; elle est assumée dans un individu, non dans une personne; éternellement et temporellement. Le présent article complète l'étude des rapports entre les deux auteurs, après (...)
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  48. Roberto Hofmeister Pich (2012). Alfonso Briceño (1587–1668) and the Controversiae on John Duns Scotus's Philosophical Theology. Modern Schoolman 89 (1-2):65-94.score: 6.0
    The paper presents some basic tenets of the works by the Franciscan Friar Alfonso Briceño (1587–1668), as well as of his metaphysical thought. After offering the basic structure and purpose of his monumental Controversiae, we focus on a more specific way of seeing his philosophical and theological approach, namely Controversy 5 on the infinity of God. This will allow us to see the structure of his argumentation in philosophy and theology: after putting the formulation of controversial points between the Scotist (...)
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  49. Luís Alberto de Boni (2008). Sobre a vida e a obra de Duns Scotus. Veritas 53 (3).score: 6.0
    The discovery and publication, throughout the XX century, of a number of manuscript documents referring to Duns Scotus, as well as the development of new techniques of research and critical edition of texts, have brought new knowledge about this author. Conversely, several legends regarding Scotus have been proved wrong. The edition of his oeuvres, though not concluded at this time, has allowed the determination of which works are indeed of his authorship, even though manuscripts originally written by Scotus are not (...)
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  50. Jeffrey E. Brower (2006). The Cambridge Companion to Duns Scotus (Review). Philosophical Review 115 (2):259-262.score: 6.0
    Each volume in this series of companions to major philosophers contains specially commissioned essays by an international team of scholars, together with a substantial bibliography, and will serve as a reference work for students and non-specialists. One aim of the series is to dispel the intimidation such readers often feel when faced with the work of a difficult and challenging thinker. John Duns Scotus (1265/6-1308) was (along with Aquinas and Ockham) one of the three principal figures in medieval philosophy and (...)
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