Search results for 'Zachary Martin' (try it on Scholar)

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  1. Zachary Martin (2013). Causing Human Actions: New Perspectives on the Causal Theory of Action. Philosophical Psychology 26 (6):925 - 928.score: 240.0
  2. Leonard J. Waks & Jane Roland Martin (2007). Encounter: The Educational Metamorphoses of Jane Roland Martin. Education and Culture 23 (1):73-83.score: 120.0
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  3. Priscilla Martin (2002). C. Martin (Ed.): Poets in Translation: Ovid in English . Pp. Xxxviii + 413. Harmondsworth: Penguin Books, 1998. Paper, £9.99. ISBN: 0-14-044-6669-. [REVIEW] The Classical Review 52 (01):202-.score: 120.0
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  4. Adrienne Martin, Hope, Fantasy, and Commitment1 Adrienne M. Martin Adrm@Sas.Upenn.Edu.score: 120.0
    The standard foil for recent theories of hope is the belief-desire analysis advocated by Hobbes, Day, Downie, and others. According to this analysis, to hope for S is no more and no less than to desire S while believing S is possible but not certain. Opponents of the belief-desire analysis argue that it fails to capture one or another distinctive feature or function of hope: that hope helps one resist the temptation to despair;2 that hope engages the sophisticated capacities of (...)
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  5. Bill Martin (2010). Review of John D. Caputo, Linda Martin Alcoff (Eds.), St. Paul Among the Philosophers. [REVIEW] Notre Dame Philosophical Reviews 2010 (2).score: 120.0
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  6. David Ik Martin & Joel C. Eissenberg (2002). Activators Antagonize Heterochromatic Silencing: Reply to Eissenberg/Reply to Martin. Bioessays 24 (1):102-103.score: 120.0
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  7. Julián López Martín (1992). El "Missale Hispano-Mozarabicum" del Cardenal González Martín. Salmanticensis 39 (2):173-179.score: 120.0
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  8. M. G. F. Martin (1991). John Heil, Ed., Cause, Mind and Reality: Essays Honoring CB Martin Reviewed By. Philosophy in Review 11 (2):104-106.score: 120.0
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  9. Julio Quesada Martín (2013). Martin Heidegger: de la tarea hermenéutica como" destrucción" 1992 a la" selección racial" como" metafísicamente necesaria" 1941-42. [REVIEW] Analogía Filosófica: Revista de Filosofía, Investigación y Difusión 27 (1):89-132.score: 120.0
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  10. Raymond Martin (1996). R. W. K. Paterson, Philosophy and the Belief in a Life After Death. (London: Macmillan Press Ltd; New York: St Martin's Press, Inc., 1995.) Pp. V+223. [REVIEW] Religious Studies 32 (3):415.score: 120.0
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  11. Bill Martin (1999). Existential Marxism, the Next Chapter: Martin J. Beck Matuštík's Specters of Liberation. Radical Philosophy Review 2 (2):139-151.score: 120.0
  12. Robert L. Martin (1984). On Representing True-in-L'in L Robert L. Martin and Peter W. Woodruff. In , Recent Essays on Truth and the Liar Paradox. Oxford University Press. 47.score: 120.0
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  13. Richard Martin & Jefferson Kelly (1983). Richard Martin. In Alex Orenstein & Rafael Stern (eds.), Developments in Semantics. Haven. 2--22.score: 120.0
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  14. M. Martin, The Martin Discussion.score: 120.0
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  15. Julia Annas (2012). KAVKA Martin, BRAITERMAN Zachary and NOVAK David (Eds.): The. British Journal for the History of Philosophy 20 (6):1227-1228.score: 72.0
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  16. Bettina Bergo, Zachary Braiterman, Martin Buber, Willa Cather, Joseph Conrad, Deborah Cook, Gilles Deleuze, Jacques Derrida, Patrick K. Dooley & Paul Franks (forthcoming). Berendzen, jc. Philosophy Today.score: 24.0
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  17. Dominic Heath Griffiths (2012). 'A Raid on the Inarticulate': Exploring Authenticity, Ereignis and Dwelling in Martin Heidegger and T.S. Eliot. Dissertation, University of Aucklandscore: 18.0
    This thesis explores, thematically and chronologically, the substantial concordance between the work of Martin Heidegger and T.S. Eliot. The introduction traces Eliot's ideas of the 'objective correlative' and 'situatedness' to a familiarity with German Idealism. Heidegger shared this familiarity, suggesting a reason for the similarity of their thought. Chapter one explores the 'authenticity' developed in Being and Time, as well as associated themes like temporality, the 'they' (Das Man), inauthenticity, idle talk and angst, and applies them to interpreting Eliot's (...)
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  18. Günter Zöller (2008). Kant and the Problem of Existential Judgment: Critical Comments on Wayne Martin's Theories of Judgment. [REVIEW] Philosophical Studies 137 (1):121 - 134.score: 18.0
    The paper assesses Martin's recent logico-phenomenological account of judgment that is cast in the form of an eclectic history of judging, from Hume and Kant through the 19th century to Frege and Heidegger as well as current neuroscience. After a preliminary discussion of the complex unity and temporal modalities of judgment that draws on a reading of Titian's "Allegory of Prudence" (National Gallery, London), the remainder of the paper focuses on Martin's views on Kant's logic in general and (...)
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  19. A. Guilherme & W. John Morgan (2009). Martin Buber’s Philosophy of Education and its Implications for Non-Formal Education. International Journal of Lifelong Learning 28 (5).score: 18.0
    The Jewish philosopher and educator Martin Buber (1878–1965) is considered one of the twentieth century’s greatest contributors to the philosophy of religion and is also recognized as the pre-eminent scholar of Hasidism. He has also attracted considerable attention as a philosopher of education. However, most commentaries on this aspect of his work have focussed on the implications of his philosophy for formal education and for the education of the child. Given that much of Buber’s philosophy is based on dialogue, (...)
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  20. Hans Sluga (2008). Wayne Martin on Judgment. [REVIEW] Philosophical Studies 137 (1):109 - 119.score: 18.0
    Wayne Martin’s Theories of Judgment marks a significant advance in the philosophical analysis of judgment. He understands that the domain of judgment is so large that it allows only a selective treatment. We can expand Martin’s insight by acknowledging that this domain is, in fact, hypercomplex and therefore unsurveyable in Wittgenstein’s sense. Martin’s treatment of judgments can, however, be extended in a number of directions. Of particular importance is it to understand the linguistic aspect of theoretical judgments, (...)
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  21. Robert Bird (1999). Martin Heidegger and Russian Symbolist Philosophy. Studies in East European Thought 51 (2):85-108.score: 18.0
    In this paper Russian Symbolist philosophy is represented primarily by Viacheslav Ivanov (1866--1949), but its conclusions are intended to be valid for other philosophers we classify as Symbolist, including Nikolai Berdiaev and S. L. Frank. It is posited that, by comparing Ivanov''s cosmology, aesthetics, and anthropology to those of Martin Heidegger, one can reconceive of Symbolist philosophy as an existential hermeneutic. This, it is claimed, can help to identify a common basis among the Symbolist philosophers, and also to place (...)
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  22. Alexandre Guilherme (2012). God as Thou and Prayer as Dialogue: Martin Buber's Tools for Reconciliation. [REVIEW] Sophia 51 (3):365-378.score: 18.0
    ‘Prayer’ can be defined as ‘the offering, in public worship or private devotion, of petition, confession, adoration, or thanksgiving to God; also the form of words in which such an offering is made’ (cf. Cohn-Sherbok 2010). In addition to this simple definition it could be said that there are different forms of prayer: some are vocal and articulate and others are only mental in nature; some prayers are communal and liturgical and other prayers are spontaneous or at least composed by (...)
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  23. Alex Guilherme & W. John Morgan (2011). Peace Profile: Martin Buber. Peace Review 23 (1):110-117.score: 18.0
    Martin Buber (1878–1965) is one of the most significant existentialist philosophers and educationalists of the twentieth century, and a leading scholar of the Hasidic tradition. His philosophical and educational views are dominated by the concept of dialogue and, in virtue of this, he is often called the philosopher of dialogue. Throughout his life, Buber advocated dialogue as a way of establishing peace and resolving conflicts, and therefore he is often referred to in both the academic and general literature as (...)
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  24. Dominic Griffiths (2012). “Now and in England:” Four Quartets, Place and Martin Heidegger’s Concept of Dwelling. Yeats Eliot Review 29 (1/2):3-18.score: 18.0
    T.S. Eliot’s Four Quartets is foremost a meditation on the significance of place. Each quartet is named for a place which holds importance for Eliot, either because of historical or personal memory. I argue that this importance is grounded in an ontological topology, by which I mean that the poem explores the fate of the individual and his/her heritage as inextricably bound up with the notion of place. This sense of place extends beyond the borders of a single life to (...)
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  25. Hannah Tierney (forthcoming). A Pilgrimage Through John Martin Fischer's Deep Control: Essays on Free Will and Value. Criminal Law and Philosophy:1-18.score: 18.0
    John Martin Fischer’s most recent collection of essays, Deep Control: Essays on Free Will and Value, is both incredibly wide-ranging and impressively detailed. Fischer manages to cover a staggering amount of ground in the free will debate, while also providing insightful and articulate analyses of many of the positions defended in the field. In this collection, Fischer focuses on the relationship between free will and moral responsibility. In the first section of his book, Fischer defends Frankfurt cases as an (...)
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  26. Krzysztof Brzechczyn (2004). The Concept of Nonviolence in the Political Theology of Martin Luther King. In Roman Kozłowski Karolina M. Cern (ed.), Prawo, władza, suwerenność [Law, Power, Sovereignty]. Adam Mickiewicz University Press.score: 18.0
    This article presents the political theology of Martin Luther King. I analyze the notion of political theology, King's argumentation in favour of non-violence strategy in politics and reconstruct a standard model of non-violence action. Finally, I discuss some philosophical and political controversies arising around passive resistance.
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  27. Iulia Grad (2010). Two Paradigms of Faith. Martin Buber on Judaism and Christianity. Journal for the Study of Religions and Ideologies 6 (17):34-46.score: 18.0
    This paper attempts to analyze the place that Christianity occupies within the framework of Martin Buber’s thought and to present some of the arguments brought by Buber in order to support his conception regarding Christianity. There is a great number of books, articles and studies belonging to Buber that touch, on different levels, the topic proposed, nevertheless, the most significant for this paper is Buber’s book Two types of faith, intended as a comparative analysis of Judaism and Christianity. Buber’s (...)
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  28. Iulia Grad (2010). Michael Zank, New Perspectives on Martin Buber. Journal for the Study of Religions and Ideologies 7 (19):255-259.score: 18.0
    MICHAEL ZANK, NEW PERSPECTIVES ON MARTIN BUBER, TÜBINGEN: MOHR SIEBECK, 2006.
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  29. Teruyuki Yorioka (2008). Some Weak Fragments of Martin's Axiom Related to the Rectangle Refining Property. Archive for Mathematical Logic 47 (1):79-90.score: 18.0
    We introduce the anti-rectangle refining property for forcing notions and investigate fragments of Martin’s axiom for ℵ1 dense sets related to the anti-rectangle refining property, which is close to some fragment of Martin’s axiom for ℵ1 dense sets related to the rectangle refining property, and prove that they are really weaker fragments.
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  30. Dominic Griffiths (forthcoming). Looking Into the Heart of Light: Considering the Poetic Event in the Work of T.S. Eliot and Martin Heidegger. Philosophy and Literature.score: 18.0
    No one is quite sure what happened to T.S. Eliot in that rose-garden. What we do know is that it formed the basis for Four Quartets, arguably the greatest English poem written in the twentieth century. Luckily it turns out that Martin Heidegger, when not pondering the meaning of being, spent a great deal of time thinking and writing about the kind of event that Eliot experienced. This essay explores how Heidegger developed the concept of Ereignis, “event” which, in (...)
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  31. A. Guilherme & W. John Morgan (2010). Martin Buber: Dialogue and the Concept of the Other. Pastoral Review.score: 18.0
    Martin Buber (1878-1965) is one of the most significant existentialist philosophers of the twentieth century and a leading scholar of the Hasidic tradition in Judaism; even more important for this article is that Buber is considered by many to be the philosopher of dialogue par excellence. This article expounds Buber’s conception of dialogue and its implications for our conception of the Other.
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  32. Roland Puccetti (1976). Reply to Martin and Rosenberg. Canadian Journal of Philosophy 6 (March):139-141.score: 18.0
    If martin and rosenberg were right, It ought to have been possible for higher animals to evolve neural mechanisms that evoke complex avoidance-Of-Tissue-Damage behavior "without" their experiencing pain. The alleged identity of mental event types like pain with unspecified brain state types thus can have no evolutionary explanation. It will not do to say that these brain state types may be discovered some day to have a distinguishing property x, Since x would still be a physical property and one (...)
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  33. Martin Heidegger (2004). On the Essence of Language: The Metaphysics of Language and the Essencing of the Word ; Concerning Herder's Treatise on the Origin of Language/ Martin Heidegger ; Translated by Wanda Torres Gregory and Yvonne Unna. State University of New York Press.score: 15.0
    This English translation of Vom Wesen der Sprache, volume 85 of Martin Heidegger's Gesamtausgabe, contains fascinating discussions of language that are important both for those interested in Heidegger's thought and for those who wish to ...
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  34. Martin Buber (2002). The Martin Buber Reader: Essential Writings. Palgrave Macmillan.score: 15.0
    There is no adequate understanding of contemporary Jewish and Christian theology without reference to Martin Buber. Buber wrote numerous books during his lifetime (1878-1965) and is best known for I and Thouand Good and Evil. Buber has influenced important Protestant theologians like Karl Barth, Emil Brunner, Paul Tillich, and Reinhold Niebuhr. His appeal is vast--not only is he renowned for his translations of the Hebrew Bible but also for his interpretation of Hasidism, his role in Zionism, and his writings (...)
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  35. John Perry (2008). Can't We All Just Be Compatibilists?: A Critical Study of John Martin Fischer's My Way. [REVIEW] Journal of Ethics 12 (2):157 - 166.score: 15.0
    My aim in this study is not to praise Fischer's fine theory of moral responsibility, but to (try to) bury the "semi" in "semicompatibilism". I think Fischer gives the Consequence Argument (CA) too much credit, and gives himself too little credit. In his book, The Metaphysics of Free Will, Fischer gave the CA as good a statement as it will ever get, and put his finger on what is wrong with it. Then he declared stalemate rather than victory. In my (...)
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  36. William N. Whisner (1998). A Further Explanation and Defense of the New Model of Self-Deception: A Reply to Martin. Philosophia 26 (1-2):195-206.score: 15.0
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  37. Martin Luther (1957). Martin Luther on the Bondage of the Will. [Westwood, N.J.]Revell.score: 15.0
    Martin Luther, to the venerable D. Erasmus of Rotterdam, wishing Grace and Peace in Christ. hat I have been so long answering your Diatribe on Free-will, ...
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  38. W. J. Morgan & Alexandre Guilherme (2012). I and Thou: The Educational Lessons of Martin Buber's Dialogue with the Conflicts of His Times. Educational Philosophy and Theory 44 (9):979-996.score: 15.0
    Most of what has been written about Buber and education tend to be studies of two kinds: theoretical studies of his philosophical views on education, and specific case studies that aim at putting theory into practice. The perspective taken has always been to hold a dialogue with Buber's works in order to identify and analyse critically Buber's views and, in some cases, to put them into practice; that is, commentators dialogue with the text. In this article our aims are of (...)
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  39. Manuel Vargas (2010). Fischer, John Martin. Our Stories: Essays on Life, Death, and Free Will. Oxford: Oxford University Press, 2009 . Pp. 184. $65.00 (Cloth). [REVIEW] Ethics 120 (3):600-604.score: 15.0
  40. George Sayre & George Kunz (2005). Enduring Intimate Relationships as Ethical and More Than Ethical: Inspired by Emmanuel Levinas and Martin Buber. Journal of Theoretical and Philosophical Psychology 25 (2):224-237.score: 15.0
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  41. Greg Hjorth (1996). Variations of the Martin-Solovay Tree. Journal of Symbolic Logic 61 (1):40-51.score: 15.0
    Assuming $\underset{\sim}{\Pi}^1_2$ determinacy, the model L[ T 2 ] does not depend on the choice of T 2.
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  42. Martin Kavka (2012). Verification (Bewahrung) in Martin Buber. Journal of Jewish Thought and Philosophy 20 (1):71-98.score: 15.0
    Abstract The work of Martin Buber oscillates between talk in which transcendence is experienced and talk in which transcendence is merely postulated. In order to show and mend this incoherence in Buber's thought, this essay attends to the rhetoric of verification ( Bewährung ), primarily but not solely in I and Thou (1923), both in order to show how it is a symptom of this incoherence, and also to show a broad pragmatic strain in Buber's thought. Given this pragmatic (...)
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  43. Kenneth Kunen & Dilip Raghavan (2009). Gregory Trees, the Continuum, and Martin's Axiom. Journal of Symbolic Logic 74 (2):712-720.score: 15.0
    We continue the investigation of Gregory trees and the Cantor Tree Property carried out by Hart and Kunen. We produce models of MA with the Continuum arbitrarily large in which there are Gregory trees, and in which there are no Gregory trees.
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  44. Erik Palmgren (1995). The Friedman‐Translation for Martin‐Löf's Type Theory. Mathematical Logic Quarterly 41 (3):314-326.score: 15.0
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  45. Michael Ure (2006). Review Of: Refractions of Violence, Martin Jay, Routledge, 2003. [REVIEW] Thesis Eleven 85 (1):125-130.score: 15.0
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  46. J. Brendle (2000). Martin's Axiom and the Dual Distributivity Number. Mathematical Logic Quarterly 46 (2):241-248.score: 15.0
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  47. Y. Yoshinobu & B. Konig (2004). Fragments of Martin's Maximum in Generic Extensions. Mathematical Logic Quarterly 50 (3):297.score: 15.0
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  48. Martin Davies (1994). Antyredukcyjny naturalizm. Z Peterem Frederickiem Strawsonem rozmawiają Mark Sainsbury i Martin Davies. Filozofia Nauki 2.score: 15.0
    Professor Strawson was interviewed on video on location at King's College, London during the Spring of 1992. Professor Strawson discusses his thoughts on a variety of topics on which he has written previously, providing some illuminating insights into how his thoughts has progressed. The text published here is en excerpt from this interview, translated with kind permission of Mr Rudolf V. Fara, the producer, in which prof. Strawson discusses his philosophical views with Martin Davies, Wilde Reader in Mental Philosophy (...)
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  49. François Fédier (2005). Martin Heidegger, le Temps, le Monde. Lettrage.score: 15.0
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  50. Robert F. Williams & Benton J. Underwood (1970). Encoding Variability: Tests of the Martin Hypothesis. Journal of Experimental Psychology 86 (2):317.score: 15.0
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