Search results for 'Z. Torey' (try it on Scholar)

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  1.  3
    Z. Torey (1999/2009). The Crucible of Consciousness. Oxford University Press.
    First religion explained how the mind emerged, language developed, and overall consciousness came into being. Many of these explanations were challenged during the "age of reason," grand metaphysical theories gradually displaced many of the religious perceptions of the world, only to be displaced by scientific advances at the start of the century. Now, Zoltan Torey, an Australian psychologist, freelance science writer, and science journalist for ABC Radio National in Australia, offers a new science-based theory of the human mind. (...) spent ten years using a process he calls reverse engineering, a process with a solid grounding in neuroscience, linguistics, and biological modelling to identify what we call the mind. He shows how it emerged, relates to language, generates consciousness, and yet remains hidden from insight. Sure to be controversial, The Crucible of Consciousness provides a unified description of the human mind, an antidote to the fragmented world and other simplistic belief-systems that occupy the cultural middleground. (shrink)
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  2. S. Z. (1988). Filozof i sztuka (\"Stefan Morawski - szkic do portretu. Materiały z okazji jubileuszu 60-lecia\", pod red. T. Porady, Łódź 1984. [REVIEW] Studia Filozoficzne 268 (3).
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  3.  42
    Erik D. Reichle, Keith Rayner & Alexander Pollatsek (2003). The E-Z Reader Model of Eye-Movement Control in Reading: Comparisons to Other Models. Behavioral and Brain Sciences 26 (4):445-476.
    The E-Z Reader model (Reichle et al. 1998; 1999) provides a theoretical framework for understanding how word identification, visual processing, attention, and oculomotor control jointly determine when and where the eyes move during reading. In this article, we first review what is known about eye movements during reading. Then we provide an updated version of the model (E-Z Reader 7) and describe how it accounts for basic findings about eye movement control in reading. We then review several alternative models of (...)
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  4.  76
    William Hasker (2007). D. Z. Phillips' Problems with Evil and with God. International Journal for Philosophy of Religion 61 (3):151 - 160.
    It is widely held that the logical problem of evil, which alleges an inconsistency between the existence of evil and that of an omnipotent and morally perfect God, has been solved. D. Z. Phillips thinks this is a mistake. In The Problem of Evil and the Problem of God, he argues that, within the generally assumed framework, “neither the proposition ’God is omnipotent’ nor the proposition ‘God is perfectly good’ can get off the ground.” Thus, the problem of evil leads (...)
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  5.  50
    Patrick Horn (2012). D. Z. Phillips on Christian Immortality. International Journal for Philosophy of Religion 71 (1):39-53.
    D. Z. Phillips is widely assumed to have held that Christian immortality has no reality outside of language. The author challenges that assumption, demonstrating that Phillips wished to show that contemporary analytic philosophy distorts the reality that immortality has for believers. While most philosophical accounts of Christian immortality depend upon terms that have little religious significance, Phillips offered accounts that stress the centrality of that significance. The author gives an account of the sort of philosophical attention that Phillips gave to (...)
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  6.  33
    Mikel Burley (2012). D. Z. Phillips' Contemplations on Religion and Literature. International Journal for Philosophy of Religion 71 (1):21-37.
    This paper critically discusses D. Z. Phillips’ use of literary works as a resource for philosophical reflection on religion. Beginning by noting Phillips’ suggestion, made in relation to Waiting for Godot , that the possibilities of meaning that we see in a literary work can reveal something of our own religious sensibility, I then proceed to show what we learn about Phillips from his readings of certain works by Larkin, Tennyson, and Wharton. Through exploring alternative possible readings, I argue that, (...)
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  7.  35
    Anselm K. Min (2008). D. Z. Phillips on the Grammar of "God". International Journal for Philosophy of Religion 63 (1/3):131 - 146.
    In this essay dedicated to the memory of D. Z. Phillips, I propose to do two things. In the first part I present his position on the grammar of God and the language game in some detail, discussing the confusion of "subliming" the logic of our language, the contextual genesis of sense and meaning, the idea of a world view, language game, logic, and grammar internal to each context, the constitution of the religious context, and the grammar of God proper (...)
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  8.  1
    Hitoshi Omori & Toshiharu Waragai (2009). On Béziau’s Logic Z. Logic and Logical Philosophy 17 (4):305-320.
    In [1] Béziau developed the paraconsistent logic Z, which is definitionally equivalent to the modal logic S5, and gave an axiomatization of the logic Z: the system HZ. In the present paper, we prove that some axioms of HZ are not independent and then propose another axiomatization of Z. We also discuss a new perspective on the relation between S5 and classical propositional logic with the help of the new axiomatization of Z. Then we conclude the paper by making a (...)
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  9.  4
    Mauricio Osorio, J. L. Carballido, C. Zepeda & J. A. Castellanos (2015). Weakening and Extending {Mathbb{Z}}. Logica Universalis 9 (3):383-409.
    By weakening an inference rule satisfied by logic daC, we define a new paraconsistent logic, which is weaker than logic \ and G′ 3, enjoys properties presented in daC like the substitution theorem, and possesses a strong negation which makes it suitable to express intutionism. Besides, daC ' helps to understand the relationships among other logics, in particular daC, \ and PH1.
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  10.  17
    Joshua Greene & Wioletta Dziarnowska (2012). Emocje i procesy poznawcze zaangażowane w wydawanie sądów moralnych. Dane z neuroobrazowania. Studia Z Kognitywistyki I Filozofii Umysłu 6.
    Tradycyjne teorie psychologii moralności podkreślają rolę rozumowania i „wyższych procesów poznawczych”, podczas gdy ostatnie prace z tego zakresu uwypuklają udział emocji. W niniejszym artykule rozpatruję dane pochodzące z neuroobrazowania wspierające teorię sądzenia moralnego, zgodnie z którą zarówno procesy „poznawcze”, jak i emocjonalne pełnią istotne a czasami wzajemnie konkurencyjne role. Dane te wskazują, że rejony mózgu związane z kontrolą poznawczą (przednia część zakrętu obręczy i grzbietowo boczna kora przedczołowa) są zaangażowane w rozwiązywanie trudnych moralnych dylematów, w których wartości utylitarne wymagają naruszenia (...)
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  11.  22
    John H. Whittaker (2008). D. Z. Phillips and Reasonable Belief. International Journal for Philosophy of Religion 63 (1/3):103 - 129.
    As an illustration of what Phillips called the "heterogeneity of sense," this essay concentrates on differences in what is meant by a "reason for belief." Sometimes saying that a belief is reasonable simply commends the belief's unquestioned acceptance as a part of what we understand as a sensible outlook. Here the standard picture of justifying truth claims on evidential grounds breaks down; and it also breaks down in cases of fundamental moral and religious disagreement, where the basic beliefs that we (...)
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  12. Lucas Angioni (2012). Things Are the Same as Their “Essences”? Notes on Aristotle’s Metaphysics Z-6. Analytica (UFRJ) 16 (1):37-66.
    I discuss Aristotle’s views in Metaphysics VII-6 (Z-6) on the issue whether each thing is the same as its essence. I propose a deflationary interpretation according to which Z-6 develops a “logical approach” (logikos) in which “sameness” amounts only to coextensiveness between definiendum and definiens with no attention to more specific issues about ontological and explanatory features of definitions.
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  13. Marek Piechowiak (2011). Klasyczna koncepcja osoby jako podstawa pojmowania praw człowieka. Wokół Tomasza z Akwinu i Immanuela Kanta propozycji ugruntowania godności człowieka [Classical Conception of Person as a Basis of Understanding Human Rights: Thomas Aquinas’s and Immanuel Kant’s Proposals of Comprehending Human Dignity]. In Piotr Dardziński, Franciszek Longchamps de Bérier & Krzysztof Szczucki (eds.), Prawo naturalne – natura prawa. C. H. Beck 3-20.
    Za „ojca” filozoficznej kategorii „godności”, która legła u podstaw kategorii prawnej, uznawany jest powszechnie Immanuel Kant. Przypomnieć jednak trzeba, że w bardzo podobny sposób, choć w zasadniczo odmiennym kontekście systemowym, charakteryzował godność Tomasz z Akwinu, pół tysiąca lat wcześniej, uznając ją za fundament bycia osobą. Stąd najistotniejszym i centralnym elementem, tytułowej, klasycznej koncepcji człowieka jest koncepcja godności. Akwinata jest autorem bodaj najbardziej rozbudowanej koncepcji osoby w tradycji filozofii klasycznej. Co więcej zmierzać będę do wykazania, że jego koncepcja lepiej nadaje się (...)
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  14.  4
    Anna Szyrwińska (2014). Z badań nad filozofią Kanta w Szkole Lwowsko-Warszawskiej: Hersz Bad o teorii Kanta-Laplace’a. Studia Z Historii Filozofii 3:145-161.
    Hersz Bad (1869–1942) was Kazimierz Twardowski’s student and belonged to the first generation of the Lvov-Warsaw School members. He specialized in the history of philosophy and led a number of remarkable analyses concerning Kant’s philosophy. At the example of his work one may see, how the methodological postulates of the Lvov Warsaw School were fulfilled at the field of historical philosophical investigations. The goal of the paper is to present Bad’s main achievements and to evaluate their meaning from the point (...)
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  15.  26
    Brian Davies (2012). D. Z. Phillips on God and Evil. Philosophical Investigations 35 (3-4):317-330.
    This paper notes and discusses some key arguments in Part One of The Problem of Evil and the Problem of God by D. Z. Phillips. With an eye on some texts of Thomas Aquinas, I reject Phillips's view that belief in divine omnipotence leads to absurd claims concerning God, but I defend his rejection of anthropomorphism when it comes to talk of God, and, with qualifications, I defend and elaborate on his suggestion that God is not a moral agent. I (...)
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  16.  30
    Michael J. Loux (1991). Primary Ousia: An Essay on Aristotle's Metaphysics Z and H. Cornell University Press.
    Michael J. Loux here presents a fresh reading of two of the most important books of the Metaphysics, Books Z and H, in which Aristotle presents his mature ...
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  17. Michael Clark (2012). Paradoxes From a to Z. Routledge.
    _Paradoxes from A to Z, Third edition_ is the essential guide to paradoxes, and takes the reader on a lively tour of puzzles that have taxed thinkers from Zeno to Galileo, and Lewis Carroll to Bertrand Russell. Michael Clark uncovers an array of conundrums, such as Achilles and the Tortoise, Theseus’ Ship, and the Prisoner’s Dilemma, taking in subjects as diverse as knowledge, science, art and politics. Clark discusses each paradox in non-technical terms, considering its significance and looking at likely (...)
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  18. Yadin Dudai (2004). Memory From a to Z: Keywords, Concepts, and Beyond. OUP Oxford.
    Now available as a low priced paperback, Memory from A to Z provides a unique, highly valuable introduction to the field of memory for students and researchers approaching the subject for the first time, while at the same time serving and stimulating the more experienced.
     
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  19. Joseph Owens (2007). Aristotle's Gradations of Being in Metaphysics E-Z. St. Augustine's Press.
    (Book Epsilon): Macroscopic overview -- E 1 (English translation) -- The role of book epsilon in the Metaphysics -- Pure actuality and primacy in being -- Aristotelian sciences and their starting points (E 1.1025b3-1026a23) -- The universality of being qua being -- (Book Zeta): Microscopic investigation -- Z I (English translation) -- The meanings of ousia -- Essential being (to ti en einai) -- "Essential being" and singular thing -- "Essential being" and form -- Form and universal -- Form and (...)
     
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  20.  49
    Marek Piechowiak (2012). Wolność religijna i dyskryminacja religijna – uwagi w kontekście rezolucji Parlamentu Europejskiego z 20 stycznia 2011 r. [Freedom of Religion and Religious Discrimination – Remarks on the European Parliament Resolution of 20 January 2011]. In Stanisław Leszek Stadniczeńko (ed.), Urzeczywistnianie wolności przekonań religijnych i praw z niej wynikających. Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego 103-139.
    The aim of this paper is to present and analyse legal acts cited in the European Parliament resolution of 20 January 2011 on the situation of Christians in the context of freedom of religion. The author presents the substance of the right to religious freedom and the position of religious freedom among other human rights. The paper also shows the formation of European law on religious freedom and grasps the development trends in this area. Because of the discrepancies that arise (...)
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  21.  2
    Koji Nakazawa & Ken-Etsu Fujita (forthcoming). Compositional Z: Confluence Proofs for Permutative Conversion. Studia Logica:1-20.
    This paper gives new confluence proofs for several lambda calculi with permutation-like reduction, including lambda calculi corresponding to intuitionistic and classical natural deduction with disjunction and permutative conversions, and a lambda calculus with explicit substitutions. For lambda calculi with permutative conversion, naïve parallel reduction technique does not work, and traditional notion of residuals is required as Ando pointed out. This paper shows that the difficulties can be avoided by extending the technique proposed by Dehornoy and van Oostrom, called the Z (...)
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  22.  1
    John Hick (2007). D. Z. Phillips1 on God and Evil: John Hick. Religious Studies 43 (4):433-441.
    This a response to D. Z. Phillips's stringent critique of theodicies, including that suggested by myself. I offer counters to his array of arguments, and point to what I see as a fundamental flaw in his philosophy of religion. He appealed to religious language as used by ordinary religious persons. But his account of the meaning of this language was not that of the ordinary religious believer. He thus claimed, by implication, to know better than they did what they really (...)
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  23.  46
    John Hick (2007). D. Z. Phillips on God and Evil. Religious Studies 43 (4):433-441.
    This a response to D. Z. Phillips's stringent critique of theodicies, including that suggested by myself. I offer counters to his array of arguments, and point to what I see as a fundamental flaw in his philosophy of religion. He appealed to religious language as used by ordinary religious persons. But his account of the meaning of this language was not that of the ordinary religious believer. He thus claimed, by implication, to know better than they did what they really (...)
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  24.  11
    Jean-Yves Béziau (2006). The Paraconsistent Logic Z. A Possible Solution to Jaśkowski's Problem. Logic and Logical Philosophy 15 (2):99-111.
    We present a paraconsistent logic, called Z, based on an intuitive possible worlds semantics, in which the replacement theorem holds. We show how to axiomatize this logic and prove the completeness theorem.
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  25. Michael Clark (2007). Paradoxes From a to Z. Routledge.
    This updated second edition is the essential guide to paradoxes and takes the reader on a lively tour of puzzles that have taxed thinkers from Zeno to Galileo and Lewis Carroll to Bertrand Russell. Michael Clark uncovers an array of conundrums, such as Achilles and the Tortoise, Theseus' Ship and the Prisoners' Dilemma, taking in subjects as diverse as knowledge, ethics, science, art and politics. Clark discusses each paradox in non-technical terms, considering its significance and looking at likely solutions. Including (...)
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  26.  14
    Michael Soltys (2012). Proving Properties of Matrices Over {\ Mathbb {Z} _ {2}}. Archive for Mathematical Logic 51 (5-6):535-551.
    We prove assorted properties of matrices over ${\mathbb{Z}_{2}}$ , and outline the complexity of the concepts required to prove these properties. The goal of this line of research is to establish the proof complexity of matrix algebra. It also presents a different approach to linear algebra: one that is formal, consisting in algebraic manipulations according to the axioms of a ring, rather than the traditional semantic approach via linear transformations.
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  27.  9
    J.Ż (1984). Z kręgu wspomnień. Zagadnienia Filozoficzne W Nauce 6.
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  28.  2
    D. Z. Phillips (1995). On Giving Practice its Due – a Reply: D. Z. PHILLIPS. Religious Studies 31 (1):121-127.
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  29.  28
    William J. Wainwright (1995). Theism, Metaphysics, and D. Z. Phillips. Topoi 14 (2):87-93.
    Section I argues that theistic religions incorporate metaphysical systems and that these systems are explanatory. Section II defends these claims against D. Z. Phillips ''s objections to the epistemic realism and correspondence theory of truth which they imply. I conclude by raising questions about the status of Phillips ''s own project.
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  30.  4
    Piotr Przybysz & Wioletta Dziarnowska (2012). Emocje i dylematy moralne z perspektywy neuroetyki. Studia Z Kognitywistyki I Filozofii Umysłu 6.
    W artykule podejmujemy zagadnienie udziału emocji w~podejmowaniu decyzji w sytuacjach dylematów moralnych. Prezentujemy stanowisko, jakie w tej sprawie głosi współczesna neuroetyka. Według badaczy-neuroetyków podczas podejmowania decyzji w sytuacji dylematów osobistych biorą górę czynniki emocjonalne, natomiast w dylematach nieosobistych — czynniki poznawczo-kontrolne. Postulują oni też istnienie specjalnej klasy emocji — emocji moralnych — uczestniczących w wydawaniu sądów moralnych w sytuacjach dylematów moralnych. W artykule proponujemy własne odróżnienie dwóch rodzajów emocji moralnych — emocji nie-epistemicznych i epistemicznych.
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  31. Masahiro Hamano (2001). Z-Modules and Full Completeness of Multiplicative Linear Logic. Annals of Pure and Applied Logic 107 (1-3):165-191.
    We prove that the full completeness theorem for MLL+Mix holds by the simple interpretation via formulas as objects and proofs as Z-invariant morphisms in the *-autonomous category of topologized vector spaces. We do this by generalizing the recent work of Blute and Scott 101–142) where they used the semantical framework of dinatural transformation introduced by Girard–Scedrov–Scott , Logic from Computer Science, vol. 21, Springer, Berlin, 1992, pp. 217–241). By omitting the use of dinatural transformation, our semantics evidently allows the interpretation (...)
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  32.  3
    Stefano Baratella & Carlo Toffalori (1998). The Theory of {Vec Z}C(2)^2-Lattices is Decidable. Archive for Mathematical Logic 37 (2):91-104.
    For arbitrary finite group $G$ and countable Dedekind domain $R$ such that the residue field $R/P$ is finite for every maximal $R$ -ideal $P$ , we show that the localizations at every maximal ideal of two $RG$ -lattices are isomorphic if and only if the two lattices satisfy the same first order sentences. Then we investigate generalizations of the above results to arbitrary $R$ -torsion-free $RG$ -modules and we apply the previous results to show the decidability of the theory of (...)
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  33.  3
    Carlo Toffalori (1998). The Decision Problem for {Vec Z}C(P^3)-Lattices with P Prime. Archive for Mathematical Logic 37 (2):127-142.
    We show undecidability for lattices over a group ring ${\vec Z} \, G$ where $G$ has a cyclic subgroup of order $p^3$ for some odd prime $p$ . Then we discuss the decision problem for ${\vec Z} \, G$ -lattices where $G$ is a cyclic group of order 8, and we point out that a positive answer implies – in some sense – the solution of the “wild $\Leftrightarrow$ undecidable” conjecture.
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  34.  14
    Wójcicki Ryszard (2007). Review of Paweł Kawalec, Przyczyna I Wyjaśnianie. Studium Z Metodologii I Filozofii Nauki, Lublin: Wydawnictwo KUL. Polish Journal of Philosophy 1 (2):147-149.
    Review of Paweł Kawalec, Przyczyna i wyjaśnianie. Studium z metodologii i filozofii nauki, Lublin: Wydawnictwo KUL.
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  35.  3
    Kendall D'Andrade (1986). How Badly Do We Need Theory Z? Journal of Business Ethics 5 (3):219 - 223.
    In Theory Z-style management everybody participates in corporate decision making. This more open process should give us fewer Pintos, Love Canals, and massive international payoffs as executives are forced to expose their reasoning to the moral sensibilities of the whole corporation. So far everything looks good. But we are a long way from showing that only corporations so managed can be fully moral. Yet Dwiggins seems to believe this, putting his faith in the basic goodness of the many while virtually (...)
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  36.  13
    Sally Andrews (2003). E-Z Reader's Assumptions About Lexical Processing: Not so Easy to Define the Two Stages of Word Identification? Behavioral and Brain Sciences 26 (4):477-478.
    E-Z Reader's account of the interaction between oculomotor and cognitive processes depends critically on distinguishing between early and late stages of lexical processing, because this distinction allows saccadic programming to be decoupled from shifts of attention. Precisely specifying the nature of this distinction has important implications both for current models of lexical retrieval and for the development of E-Z Reader 8.
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  37.  5
    S. K. Pandey & O. P. Wali (2010). Management Lessons From Indian Epics in Context to Theory Z. Journal of Human Values 16 (1):57-70.
    The lacunae of Theory X and Theory Y compounded with insufficient research evidence in favour of these theories resulted in the proposition of Theory Z. It is a beautiful amalgamation of both Theory X and Y and has enough empirical evidence to support it. It is easily deduced that most of the successful firms share some common characteristics, which are untouched by geographical boundaries of nations. Theory Z has great relevance in the Indian scenario, as it is a culmination of (...)
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  38.  2
    R. Z. Friedman (1982). Kierkegaard: First Existentialist or Last Kantian?: R. Z. FRIEDMAN. Religious Studies 18 (2):159-170.
    Kierkegaard's leap of faith is one of the most thoroughly explored topics in modern philosophy. What can yet another inquiry into this notion hope to achieve? A number of significant things, I think, of both historical and systematic value. The main contention of this paper is that the leap of faith, often associated with the emergence of existentialism, is Kierkegaard's response to a problem which is essentially Kantian in origin and structure. Kierkegaard wants to accomodate both the Kantian interpretation of (...)
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  39.  2
    D. Z. Phillips (1995). Dislocating the Soul: D. Z. PHILLIPS. Religious Studies 31 (4):447-462.
    Many analyses of belief in the soul ignore the soul in the words. Dislocations of concepts occur when words are divorced from their normal implications. The ‘soul’ is sometimes the dislocated utterer of such words. Pictures, including pictures of the soul leaving the body, may mislead us by suggesting applications which they, in fact, do not have. But pictures of the soul may enter people's lives as desires for a temporal eternity. Contrasting conceptions of immortality and eternal life depend on (...)
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  40.  2
    Emyr Vaughan Thomas (1992). D. Z. Phillips, Self-Renunciation and the Finality of Death: Emyr Vaughan Thomas. Religious Studies 28 (4):487-493.
    D. Z. Phillips thinks that the religious concept of immortality should necessarily be construed as not involving any idea of the self existing after death. In this paper it will be argued that his attempt to support this view on the basis of a descriptive analysis of the self-renouncing character of faith is inadequate. The notion of the finality of death is not essential to, nor inseparable from, a religious conception in which the nothingness of the self is stressed. That (...)
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  41.  14
    Robert Heinaman (1980). An Argument in Metaphysics Z 13. Classical Quarterly 30 (1):72.
    In Metaphysics Z 13 Aristotle argues that no universal can be substance. Prima facie, this appears to rule out the possibility that any universal can be substance, species as well as genera. Nevertheless, many commentators have denied that this chapter intends to rule out the possibility that any universal can be substantial. Aristotle, it is thought, cannot wish to deny that any universal can be substance because he believes that some universals are substances, viz. species.
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  42.  12
    Roman Suszko (1967). Z Formalnej Teorii Ekstensji I Intensji. Studia Logica 20 (1):35-35.
    Praca nie zawiera żadnej proponowanej prz∈z autora d∈finicji ekst∈nsji i intensji wyrażeń w systemach semantycznych. Rozpatruje się dwie relacje równoważności ekstensjonalnej i intensjonalnej, które zachodzą między wyraż∈niami (zdaniami, termami) oraz funkcje gdzie e jest wyrażeniem, spelniające warunki. Każda para takich funkcji jest pewną reprezentacją ekstens ji i intensji wyrażeń.W pracy rozważa się ogólne własności reprezentacji ekstensji i intensji oraz podaje się przykłady takich reprezentacji. Wyróżnia się tzw. obiektywną reprezentację ekstensji i wprowadza się pojęcie tzw. semantycznego domknięcia modelu.Pokazuje się, że ekstensje (...)
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  43. D. Z. Phillips (1972). Allegiance and Change in Morality: A Study in Contrasts: D. Z. Phillips. Royal Institute of Philosophy Supplement 6:47-64.
    It has been said that the tendency to make use of examples drawn from literature in discussing problems in moral philosophy is not only dangerous, but needless. Dangers there certainly are, but these have little to do with the reasons offered for the needlessness of such examples. Examples drawn from literature, it is said, introduce an unnecessary complexity into one's philosophising. Indeed, as Peter Winch has pointed out, according to ‘a fairly well-established … tradition in recent Anglo-Saxon moral philosophy … (...)
     
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  44.  8
    Timo Koistinen (2011). D. Z. Phillips' Contemplative Conception of Philosophy. Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 53 (3):333-356.
    This paper explores D. Z. Phillips' contemplative conception of the method and task of philosophy. I will start by describing two conceptions of philosophy which are rejected by Phillips and which, in his view, collide with contemplative philosophy. These have been called ‘philosophy as a guide of life’ and ‘the underlabourer conception of philosophy’. After that I will give an account of Phillips' Rheesian conception of the fundamental themes of philosophy: the nature of reality and the possibility of discourse. In (...)
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  45.  3
    Yanfeng Hu (2009). The Introduction and Dissemination of the Behaviorism in Modern China —— The Historical Investigation Centered by Kuo, Z, Y. Asian Culture and History 1 (2):P118.
    The behaviorism was the most influential school during the former half of the 20th.C. In the early years of the century, the oversea students introduced it into China, among whom Dr. Kuo, Z, Y, a faithful behaviorist, was the most typical example, who, after returned home, set about to this project, which made the great contributions to the early Chinese psychology.
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  46.  2
    Raf Cluckers & Deirdre Haskell (2001). Grothendieck Rings of $Mathbb{Z}$-Valued Fields. Bulletin of Symbolic Logic 7 (2):262-269.
    We prove the triviality of the Grothendieck ring of a $\mathbb{Z}$-valued field K under slight conditions on the logical language and on K. We construct a definable bijection from the plane K$^2$ to itself minus a point. When we specialized to local fields with finite residue field, we construct a definable bijection from the valuation ring to itself minus a point.
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  47.  7
    Peter De Graef & Filip Germeys (2003). Reading the Scene: Application of E-Z Reader to Object and Scene Perception. Behavioral and Brain Sciences 26 (4):479-480.
    We discuss five basic principles of E-Z Reader in terms of their potential for models of eye-movement control in object and scene perception. We identify several obstacles which may hinder the extrapolation of the E-Z Reader principles to nonreading tasks, yet find that sufficient similarities remain to justify using E-Z Reader as a guide for modeling eye-movement control in object and scene perception.
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  48.  6
    D. Rudolph, L. -L. Andersson, R. Bengtsson, J. Ekman, O. Erten, C. Fahlander, E. K. Johansson, I. Ragnarsson, C. Andreoiu, M. A. Bentley, M. P. Carpenter, R. J. Charity, R. M. Clark, P. Fallon, A. O. Macchiavelli, W. Reviol, D. G. Sarantites, D. Seweryniak, C. E. Svensson & S. J. Williams, Isospin and Deformation Studies in the Odd-Odd N = Z Nucleus Co-54.
    High-spin states in the odd-odd N = Z nucleus Co-54 have been investigated by the fusion-evaporation reaction Si-28(S-32,1 alpha 1p1n)Co-54. Gamma-ray information gathered with the Ge detector array Gammasphere was correlated with evaporated particles detected in the charged particle detector system Microball and a 1 pi neutron detector array. A significantly extended excitation scheme of Co-54 is presented, which includes a candidate for the isospin T = 1, 6(+) state of the 1f(7/2)(-2) multiplet. The results are compared to large-scale shell-model (...)
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  49.  7
    Simon P. Liversedge & Sarah J. White (2003). Psycholinguistic Processes Affect Fixation Durations and Orthographic Information Affects Fixation Locations: Can E-Z Reader Cope? Behavioral and Brain Sciences 26 (4):492-493.
    This commentary focuses on two aspects of eye movement behaviour that E-Z Reader 7 currently makes no attempt to explain: the influence of higher order psycholinguistic processes on fixation durations, and orthographic influences on initial and refixation locations on words. From our understanding of the current version of the model, it is not clear how it may be readily modified to account for existing empirical data.
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    R. F. Khan (1984). D. Z. Phillips on Waiters and Bad Faith: Discussion. Philosophy 59 (229):389-391.
    Professor D. Z. Phillips in ‘Bad Faith and Sartre's Waiter’ assigns to Sartre the view that ‘waiters are necessarily in bad faith’, i.e. the profession of waiting as such is in bad faith. What could this mean in the context of Sartre's philosophy? That waiters as a class seek to flee their freedom by adopting that vocation? It must mean something on those lines since, for Sartre, to engage in bad faith is to deny one's freedom. The question then arises: (...)
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