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: 24.0
    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: 21.0
    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: 18.0
    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. Sherwin Klein (1992). The Value of Endoxa in Ethical Argument. History of Philosophy Quarterly 9 (2):141 - 157.score: 15.0
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  5. Ekaterina V. Haskins (2004). Endoxa, Epistemological Optimism, and Aristotle's Rhetorical Project. Philosophy and Rhetoric 37 (1):1-20.score: 15.0
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  6. Kurt Pritzl (1994). Opinions as Appearances: Endoxa in Aristotle. Ancient Philosophy 14 (1):41-50.score: 15.0
  7. Luis Vega Renon (1998). Aristotle's Endoxa and Plausible Argumentation. Argumentation 12 (1):95-113.score: 15.0
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  8. Kurt Pritzl O. P. (1994). Opinions as Appearances: Endoxa in Aristotle. Ancient Philosophy 14 (1):41-50.score: 15.0
     
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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: 15.0
    Me propongo ofrecer una interpretación unificada de la metodología aristotélica y mostrar que ella se integra en un empirismo híbrido en el cual se combina la doble naturaleza de los phainomena , hechos observacionales y creencias comunes. Polemizaré con la lectura coherentista de la prueba dialéctica de consistencia que se expresa en EN VII 1, y trataré de aclarar qué uso hace Aristóteles de aquella doble fuente de sus investigaciones en algunos textos de ciencia natural ( Ph . IV 4).
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  10. Kurt Pritzl (1994). Endoxa as Appearances. Ancient Philosophy 14:41-51.score: 15.0
     
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  11. 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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  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. Miguel Manzanera Salavert (2011). El Racionalismo Musulmán En la Edad Media. Endoxa: Series Filosóficas 28:71-98.score: 3.0
    La Metafísica de Avicena es seguramente la expresión más madura del pensamiento racionalista musulmán de la Edad Media. Este artículo investiga, desde una perspectiva marxista, cómo se hizo posible ese modo de pensar, cuáles fueron sus raíces históricas y qué organización económica, política y social, justificó su aparición. Intenta averiguar también a qué problemas teóricos responde y qué necesidades intelectuales busca resolver. Finalmente esboza una breve exposición de su significado histórico y sus proyecciones hacia el futuro, hoy pasado nuestro. Avicena´s (...)
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  14. 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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  15. Santiago Ginnobili (2010). La teoría de la selección darwiniana y la genética de poblaciones. Endoxa: Series Filosóficas 24:169-184.score: 3.0
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  16. 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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  17. Jesús Miguel Díaz Álvarez (1995). La actitud antropológica. Endoxa 6:213-240.score: 3.0
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  18. Félix Duque (2004). Islas en la laguna del sistema. La relación de Kant con Fichte y Schelling en el Opus postumun. Endoxa 18:171-206.score: 3.0
  19. 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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  20. Ramón del Castillo (1995). Estructura y contenido de la interpretación: una introducción a la teoría de la racionalidad de D. Davidson (II). Endoxa 6:133-166.score: 3.0
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  21. Miguel Ángel Cordero (2002). ¿ No hay nada realmente justo? Filosofía y Política en el" Discurs Préliminare" del materialista La Mettrie. Endoxa 16:221-234.score: 3.0
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  22. Jesús Ruiz Fernández (2013). Ortega y Gasset, filósofo de la ciencia. Endoxa: Series Filosóficas 31:109-126.score: 3.0
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  23. Josu Zabaleta Imaz (2011). Una aproximación estructuralista a" El capital" de Marx a raíz del problema de la transformación. Endoxa: Series Filosóficas 27:133-160.score: 3.0
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  24. Gemma Muñoz-Alonso López (2013). Citación y referenciación en el ámbito de la filosofía: personalización de estilos internacionales mediante gestores bibliográficos. Endoxa: Series Filosóficas 31:211-252.score: 3.0
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  25. Marcelo A. Barbuto (2013). Memoria mendace E imitatio: Reflexiones sobre discorsi, II, 5, 2-16. Endoxa 31.score: 3.0
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  26. Juan David Mateu Alonso (2007). Nietzsche como educador:(El concepto de formación en el joven Nietzsche). Endoxa: Series Filosóficas 22:209-223.score: 3.0
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  27. Nemrod Carrasco (2013). RESEÑA de: Badiou, Alain; Zizek, Slavoj. Filosofía y actualidad: el debate. Amorrortu, 2011. Endoxa 31:415-424.score: 3.0
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  28. 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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  29. Alejandro Escudero (2010). Del comportamiento y el fenómeno: el a priori de correlación. Endoxa: Series Filosóficas 25:235-266.score: 3.0
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  30. Eloy Rada García (2011). Carlos Solís, La Medicina Magnética. Del Ungüento Armario Al Polvo Simpático de Kenelm Digby. Endoxa: Series Filosóficas 27:385-390.score: 3.0
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  31. 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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  32. 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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  33. Ramón Imaz Franco (2011). Shaftesbury (1671-1716)," Cartas a un estudiante universitario". Endoxa 27:337-376.score: 3.0
  34. Gustavo Macedo Rodríguez (2012). La Tesis Del Yo En Los §§ 7-12 de la Segunda Introducción y En El Primer Capítulo Del Ensayo de Una Nueva Exposición de la Doctrina de la Ciencia de Fichte (GA I/4, 491-534)= The Thesis of Self in §§ 7-12 of the Second Introduction and in the First Chapter of Fichte's an Attempt at a New Presentation of the Doctrine of Science (GA I/4, 491-534). [REVIEW] Endoxa 30:471-480.score: 3.0
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  35. Agustín Moreno Fernández (2013). Descripción y Fases Del Mecanismo Del Chivo Expiatorio En la Teoría Mimética de René Girard= Description and Phases of the Scapegoat Mechanism in the Mimetic Theory of René Girard. Endoxa 32:191-206.score: 3.0
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  36. Alejandro Mumbrú Mora (2012). El concepto de exposición simbólica en Kant. Endoxa 29:45-72.score: 3.0
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  37. Teresa Oñate (2000). Ontología y nihilismo. Endoxa 12:723-751.score: 3.0
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  38. Quintín Racionero (2000). El escupitajo de luna o esmeralda de los filósofos. Algunas notas más sobre ciencia moderna y postmoderna. Endoxa 13:55-84.score: 3.0
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  39. Luis Daniel Tovar Ruiz (2010). Marta García Alonso: La teología política de calvino. Endoxa: Series Filosóficas 25:371-375.score: 3.0
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  40. Julio César Armero San José (2013). Miguel A. Granada (Ed.), Novas y cometas entre 1572 y 1618. Revolución cosmológica y renovación política y religiosa. Universidad de Barcelona, 2012. [REVIEW] Endoxa: Series Filosóficas 31:378-384.score: 3.0
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  41. Miguel Grijalba Uche (2013). Gianni Vattimo y Carmelo Dotolo, Dios: la posibilidad buena, Barcelona: Herder (2012). Endoxa: Series Filosóficas 31:428-433.score: 3.0
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  42. Franco Volpi (2005). Hermenéutica y filosofía práctica. Endoxa: Series Filosóficas 20:265-294.score: 3.0
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  43. Allen W. Wood (2004). ¿ Qué es el idealismo transcendental? Endoxa: Series Filosóficas 18:27-44.score: 3.0
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  44. Andrea Rohfls Wright (1996). Witchcraft and Science in the Renaissance: The Witch of Edmonton, the Late Lancashire Witches and Renaissance Attitudes Toward Science. Endoxa 7:217-230.score: 3.0
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  45. Julio C. Armero (2005). El regreso del experimentador y la metodología de las cajas negras. Endoxa 19:343-358.score: 3.0
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  46. Julio Cesar Armero (1997). Los argumentos lingüísticos de Kuhn. Endoxa 9:125-137.score: 3.0
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  47. Julio C. Armero San José (1999). Naturalización y Relativismo Epistemológicos. Endoxa 11:81-100.score: 3.0
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  48. Bernardo Bayona Aznar (2006). La Crítica de Marsilio de Padua a la Doctrina de la" Plenitudo Potestatis" Del Papa. Endoxa: Series Filosóficas 21:217-238.score: 3.0
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  49. Agemir Bavaresco & Andrew Cooper (2013). Hegelian Analytic Philosophy: P. Redding's Reading of Hegel. Endoxa 32:177-190.score: 3.0
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  50. 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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