Search results for 'endoxa' (try it on Scholar)

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  1. Nowys Navas (2012). Dialéctica aristotélica: ¿De la doxa platónica a los endoxa? Apuntes Filosóficos 19 (34):121-136.score: 18.0
    El valor epistémico que Platón concede a la «doxa» al reconocerla como cierto tipo de conocimiento es claro. Desde este punto de vista, en el presente ensayo estudio desde el símil de la luz de República, algunos aspectos de la posible relación entre la concepción platónica de la «doxa» y la concepción aristotélica de los «endoxa», partiendo del supuesto según el cual «doxa» y «endoxa» coinciden en diferenciarse de la verdad. Las preguntas clave de esta lectura son las (...)
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  2. Daniel McInerny (2013). Internal Needs, Endoxa and the Truth: An Aristotelian Approach to the Popular Screenplay. Film-Philosophy 17 (1):281-295.score: 15.0
    Robert McKee, in his widely-esteemed screenwriting manual, Story , speaks of storytelling in general, and the screenplay in particular, as 'the creative demonstration of truth.' But what could it mean to think of the screenplay as a 'demonstration,' that is, as an argument? In this article I explore this question, taking my cue from McKee's own description of screenplay narrative as 'dramatized dialectical debate.' McKee's reference to dialectic suggests a connection to the dialectical inquiries in Aristotle's major treatises, especially the (...)
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  3. Luis Vega Renon (1998). Aristotle's Endoxa and Plausible Argumentation. Argumentation 12 (1):95-113.score: 12.0
    Aristotle's conception and use of ta endoxa are key points to our understanding of Aristotelian dialectic. But, nowadays, they are not of historical or hermeneutic importance alone, as, in Aristotle's treatment of endoxa, we still see a relevant contribution to the modern study of argumentation. I propose here an interpretation of endoxa to that effect: namely, as plausible propositions. This version is not only defensible in the Aristotelian context, it may also shed new light on some of (...)
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  4. Gregory Salmieri (2009). Aristotle’s Non-‘Dialectical’ Methodology in the Nicomachean Ethics. Ancient Philosophy 29 (2):311-335.score: 9.0
    The Nicomachean Ethics is generally thought to be a “dialectical” work, aimed at resolving aporia in a set of endoxa, which it takes as its starting-point. I argue that Aristotle’s aim in the treatise is, rather, to produce definitions of key ethical terms, and that his starting-points are limited to evaluative and discriminative judgments of a certain sort, which are demanded by the nature of the discipline and are not endoxa. I discuss also how the definitions are reached (...)
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  5. Sherwin Klein (1992). The Value of Endoxa in Ethical Argument. History of Philosophy Quarterly 9 (2):141 - 157.score: 9.0
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  6. Ekaterina V. Haskins (2004). Endoxa, Epistemological Optimism, and Aristotle's Rhetorical Project. Philosophy and Rhetoric 37 (1):1-20.score: 9.0
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  7. Kurt Pritzl (1994). Opinions as Appearances: Endoxa in Aristotle. Ancient Philosophy 14 (1):41-50.score: 9.0
  8. Kurt Pritzl O. P. (1994). Opinions as Appearances: Endoxa in Aristotle. Ancient Philosophy 14 (1):41-50.score: 9.0
     
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  9. Fabián Mié (2013). Fenómenos y creencias en Aristóteles. Una interpretación sobre el rol metodológico de las éndoxa en la ciencia natural. Logos. Anales Del Seminario de Metafísica 46:211-234.score: 9.0
    In this paper I aim to offer a unified interpretation of Aristotle’s methodology understood as a procedure which is part of his hybrid empiricism in which the double face of phainomena – observed facts and common opinions – is an integral part. I argue against the coherentist lecture on the dialectic proof of consistence ( EN VII 1) and explain why is the double face of phaenomena of real use in natural science ( Ph . IV 4).
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  10. Kurt Pritzl (1994). Endoxa as Appearances. Ancient Philosophy 14:41-51.score: 9.0
     
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  11. Luis Vega Renon (1998). Aristotle's Endoxa and Plausible Argumentation. Argumentation 12 (1):95-113.score: 9.0
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  12. Mohsen Javadi (2007). Ibn Sina and the Status of Moral Sentences. Topoi 26 (2):247-254.score: 6.0
    There are some texts about moral sentences in the Islamic logical literature especially in the logical books of Ibn Sina that have been interpreted in completely opposite ways. Relying on these texts, some scholars take Ibn Sina to be proposing a non-cognitive theory of ethics and to the contrary some scholars hold that he is a proponent of a sort of moral intuitionism. Reflecting on the alleged textual evidence in Ibn Sina’s books, I propose a middle way in the interpretation (...)
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  13. Christof Rapp & Tim Wagner (2013). On Some Aristotelian Sources of Modern Argumentation Theory. Argumentation 27 (1):7-30.score: 3.0
    Although he does not provide a general analysis of argumentation, Aristotle is a highly influential source of modern argumentation theory. In his treatises the Topics, the Sophistical Refutations and the Rhetoric, Aristotle presents complementary aspects of a theory of sound arguments that are seen as the most effective means of persuasion. Aristotle’s central notion of a deductive argument (sullogismos) does not include references to an addressee, the situative context or non-verbal aspects of communication, and thus differs from some modern views (...)
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  14. Juan Vicente Mayoral de Lucas (2005). Isaac Newton, Análisis de cantidades mediante series, fluxiones y diferencias, con una enumeración de las líneas de tercer orden. Endoxa: Series Filosóficas 19:427-436.score: 3.0
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  15. Jaakko Hintikka (1987). The Fallacy of Fallacies. Argumentation 1 (3):211-238.score: 3.0
    Several of the so-called “fallacies” in Aristotle are not in fact mistaken inference-types, but mistakes or breaches of rules in the questioning games which were practiced in the Academy and in the Lyceum. Hence the entire Aristotelian theory of “fallacies” ought to be studied by reference to the author's interrogative model of inquiry, based on his theory of questions and answers, rather than as a part of the theory of inference. Most of the “fallacies” mentioned by Aristotle can in fact (...)
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  16. Bruno Onetto Muñoz (2011). La antropología de Günter Anders en el marco de una disonancia existencial (1a. Parte). Endoxa 27:215-229.score: 3.0
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  17. Miguel Manzanera Salavert (2011). El Racionalismo Musulmán En la Edad Media. Endoxa: Series Filosóficas 28:71-98.score: 3.0
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  18. Jorge Uscatescu Barrón (1994). Acerca de la unidad: un estudio sobre las" Disputationes Metaphysicae"(1596) de Francisco Suárez. Endoxa: Series Filosóficas 3:195-223.score: 3.0
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  19. Enrico Berti, Philosophy and Human Rights.score: 3.0
    It is common knowledge that modern political societies, and to even greater extent contemporary ones, are characterized by pluralism. The term is used to describe situations which contain within the same society individuals and groups associated by various religions, various cultures, and various ethical systems. This is the consequence of several historical phenomena of widespread influence, which began in modern epoch and has intensified in the contemporary era, such as secularization, emigration, the establishment of democratic regimes in an even-larger number (...)
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  20. Esteban Bieda (2012). La filosofía práctica y el método dialéctico aristotélicos:¿ Es la argumentación práctica una especie de dialéctica? Areté. Revista de Filosofía 15 (2):193-215.score: 3.0
    Es sabido que Aristóteles suele comenzar la mayor parte de sus investigaciones con un relevamiento de posiciones y/o concepciones previas relativas al tema a tratar. En el presente trabajo trataremos de mostrar que tanto las referencias a autores anteriores como a las opiniones corrientes sobre el tema tratado responden a las exigencias de cierto proceder metódico que las necesita como elementos constitutivos. Nuestra tarea concreta consistirá en intentar develar el valor metódicoepistemológico de los pasajes dedicados tanto a la opinión de (...)
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  21. Marco Díaz Marsá (2007). De la Nuda Vida Como Forma de Vida o de la Aporía de la Política Moderna.(Un Estudio a Partir de Giorgio Agamben). Endoxa: Series Filosóficas 22:241-278.score: 3.0
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  22. Jesús Miguel Díaz Álvarez (1995). La actitud antropológica. Endoxa 6:213-240.score: 3.0
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  23. M. Jorge De Carvalho (2007). FILIA e IPSEIDAD (aspectos de la dificultad de la Filía según Aristóteles). Endoxa: Series Filosóficas 22:87-117.score: 3.0
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  24. Jesús Ruiz Fernández (2013). Ortega y Gasset, filósofo de la ciencia. Endoxa: Series Filosóficas 31:109-126.score: 3.0
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  25. José María Filgueiras Nodar (2013). ¿ Ilusorio En Comparación Con Qué? Rorty, Davidson y la Posibilidad de Una Indagación Pragmatista Sobre El Escepticismo Al Por Mayor= Illusory by Comparison to What? Rorty, Davidson and the Possibility of a Pragmatist Inquiry About Wholesale Skepticism. Endoxa 32:153-175.score: 3.0
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  26. Gonzalo Mata García (2011). ¿ Fue Pedro Abelardo un extremista moral? Endoxa: Series Filosóficas 28:99-114.score: 3.0
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  27. Iván Caja Hernández-Ranera (2013). Antonio M. López Molina, Teoría Postmetafísica Del Conocimiento. Crítica de la Filosofía de la Conciencia Desde la Epistemología de Habermas. Madrid: Escolar y Mayo Editores, 2012. [REVIEW] Endoxa: Series Filosóficas 31:411-414.score: 3.0
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  28. Encarna Hidalgo Cámara (1993). Tendiendo Puentes Entre la Teoría y la Práctica Científica: El Péndulo Balístico (Robins, 1742; Hutton, 1775). Endoxa 2:237-281.score: 3.0
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  29. Anselmo Manuel Suances Marcos (2011). La problemática del deseo y su liberación en el pensamiento de Krishnamurti. Endoxa: Series Filosóficas 28:137-178.score: 3.0
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  30. Alberto Guillermo Ranea (2003). La fortuna del'De Corpore'Hobbesiano en la historia de la mecánica: su recepción en la obra de GW Leibniz (1670). Endoxa 17:91-101.score: 3.0
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  31. Nicanor Ursua (2010). ¿ Tendrá la" convergencia de tecnologías"(CT) y la" mejora técnica del ser humano" un impacto similar al darwinismo?(Implicaciones y consideraciones filosóficas). Endoxa 24:311-329.score: 3.0
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  32. Oscar Moro Abadía (2003). La" perspectiva genealógica" nietzscheana y la escritura de la historia. Endoxa: Series Filosóficas 16:291-312.score: 3.0
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  33. Marcelo A. Barbuto (2013). Memoria mendace E imitatio: Reflexiones sobre discorsi, II, 5, 2-16. Endoxa 31.score: 3.0
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  34. José Luis Abellán (2000). Pensamiento español: una categoría historiográfica. Endoxa 12:305-311.score: 3.0
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  35. Emiliano Acosta (2012). Exposición de los conceptos de" Restrictividad" y" Exhortación" a partir de los && 15 y 16 del manuscrito Krause de la Doctrina de la Ciencia Nova Methodo. [REVIEW] Endoxa: Series Filosóficas 30:315-344.score: 3.0
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  36. Jesús Adrian (1999). Heidegger y el concepto de tiempo. Endoxa 11:211-226.score: 3.0
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  37. Evandro Agazzi (2001). El papel de las disciplinas científicas en la educación. Endoxa 14:307-319.score: 3.0
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  38. Domingo F. Agis (1993). Reflexiones post-foucaultianas: notas sobre la necesidad de un nuevo paradigma en filosofía política. Endoxa 1:259-285.score: 3.0
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  39. María Teresa Aguilar García (2009). Biosemiótica, Memética y Arte Transgénico. Endoxa: Series Filosóficas 23:359-374.score: 3.0
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  40. Javier Aguirre (2012). Goethe, Schleiermacher y la Valoración Del Ion. Endoxa: Series Filosóficas 29:73-92.score: 3.0
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  41. Luis García Aguilar (1998). Hermann Weyl y Ortega: Posibles ejes de influencia fisico-matemáticos proyectados sobre el entramado conceptual orteguiano acerca de la Ciencia. Endoxa: Series Filosóficas 10:287-330.score: 3.0
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  42. Mariflor Aguilar (2005). Hermenéutica y crítica. Endoxa 20:197-205.score: 3.0
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  43. Martín Arias Albisu (2011). El esquema trascendental de las categorías de la cantidad como determinación temporal. Endoxa: Series Filosóficas 27:55-72.score: 3.0
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  44. Ramón Román Alcalá & María del Mar Montero Ariza (2013). Repensar el hedonismo: de la felicidad en Epicuro a la sociedad hiperconsumista de Lipovetsky. Endoxa: Series Filosóficas 31:191-210.score: 3.0
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  45. Anastasio Alemán (1997). Objetos y propiedades. Endoxa 9:101-123.score: 3.0
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  46. Anastasio Alemán (2003). Sentido, sinsentido y filosofía. Endoxa 17:63-89.score: 3.0
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  47. Roy Alfaro Vargas (2013). Paul Paolucci y la Política de la Abstracción= Paul Paolucci and the Politics of Abstraction. Endoxa 32:207-227.score: 3.0
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  48. Gadi Algazi (2001). Some Problems with Reciprocity. Endoxa 15:43-50.score: 3.0
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  49. Mahmud 'Ali Makki (1995). La cultura religiosa en el reinado de'Abd Al-Rahman III. Endoxa 6:79-108.score: 3.0
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  50. Juan José Colomina Almiñana (2009). Nietzsche y Heráclito. Endoxa: Series Filosóficas 23:177-190.score: 3.0
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