Search results for 'experientia literata' (try it on Scholar)

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  1.  18
    Cesare Pastorino (2011). Weighing Experience: Experimental Histories and Francis Bacon's Quantitative Program. Early Science and Medicine 16 (6):542-570.
    Weighing of experience was a central concern of what Bacon called the “literate” stage of experimentation. As early as 1608, Bacon devised precise tenets for standard, quantitative reporting of experiments. These ideas were later integrated into his experimental histories proper. Bacon’s enquiry of dense and rare is the best example of experientia literata developed in a quantitative fashion. I suggest that Bacon’s ideas on this issue can be tied to experiments for the determination of specific gravities (...)
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  2.  8
    Laura Georgescu & Mădălina Giurgea (2012). Redefining the Role of Experiment in Bacon's Natural History: How Baconian Was Descartes Before Emerging From His Cocoon? Early Science and Medicine 17 (1):158-180.
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  3.  20
    Laura Georgescu & Madalina Giurgea (2012). Redefining the Role of Experiment in Bacon's Natural History: How Baconian Was Descartes Before Emerging From His Cocoon? Early Science and Medicine 17 (1-2):1-2.
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  4.  18
    Ian G. Stewart (2012). Res, Veluti Per Machinas, Conficiatur: Natural History and the'Mechanical'Reform of Natural Philosophy. Early Science and Medicine 17 (1-2):1-2.
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  5.  40
    Bas C. van Fraassen (1997). Sola Experientia?--Feyerabend's Refutation of Classical Empiricism. Philosophy of Science 64 (4):395.
  6.  5
    Chiara Crisciani (2004). Experientia e opus in medicina ed alchimia: forme e problemi di esperienza nel tardo Medioevo. Quaestio 4 (1):149-174.
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  7.  20
    Bas C. Van Fraassen (1997). Sola Experientia?--Feyerabend's Refutation of Classical Empiricism. Philosophy of Science 64:S385 - S395.
  8.  2
    Fabien Chareix (2003). Experientia ac ratio. L'œuvre de Christiaan Huygens/Experientia ac ratio. Christiaan Huygens' works. Revue d'Histoire des Sciences 56 (1):5-13.
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  9.  4
    E. J. Kenney (2000). Experientia Does It. [REVIEW] The Classical Review 50 (1):118-120.
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  10.  6
    E. J. Kenney (2000). Experientia does it G. W. most (ed.): Editing texts, texte edieren . (Aporemata: Kritische studien zur philologiegeschichte, 2.) pp. XVI + 268. Göttingen: Vandenhoeck & Ruprecht, 1998. Paper, dm 98. isbn: 3-525-25901-. [REVIEW] The Classical Review 50 (01):118-.
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  11. Pia A. Antolic (2004). "Experientia est universalis acceptio singularium": Die Rezeption der Zweiten Analytiken im Kommentar des Roger Bacon zu Buch I der Metaphysik. In Pia Antolic-Piper, Alexander Fidora & Matthias Lutz-Bachmann (eds.), Erkenntnis Und Wissenschaft/ Knowledge and Science: Probleme der Epistemologie in der Philosophie des Mittelalters/ Problems of Epistemology in Medieval Philosophy. De Gruyter 213-238.
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  12. Andrea Di Maio, Antonella Fani & Massimiliano D'Alessandro (eds.) (2013). Glossario Tommasiano Fondamentale: Communicatio, Quaestio, Desiderium, Experientia, Conscientia, Contemplatio, Electio, Sanatio. Aracne.
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  13. Robert B. Steele (1935). Experientia Docet Again. Classical World: A Quarterly Journal on Antiquity 29:191.
     
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  14.  85
    Michael D. Doan (2009). Paracelsus on Erfahrung and the Wisdom of Praxis. Analecta Hermeneutica 1 (1):168-185.
    Not only did Paracelsus (1493-1541) censure the logic of the Aristotelians, but also their "Godless" approach to questioning nature. He declared that Aristotle was “a heathen whose work had rightly been condemned repeatedly in church councils." In this essay I elucidate some of the more salient features of Paracelsus’s "epistemology," and draw parallels between his notion of experientia (Erfahrung) and that of Hans-Georg Gadamer. I also discuss Paracelsus’s educational metaphor, his creation myth, and the mysterious doctrine of signatures en (...)
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  15.  78
    John C. Eccles (1982). Animal Consciousness and Human Self-Consciousness. Experientia 38:1384-91.
  16.  14
    Alfred Leo White (2010). Perception, Language, and Concept Formation in St. Thomas. Proceedings of the American Catholic Philosophical Association 84:197-212.
    According to St. Thomas, animals (both rational and non-rational) perceive objects in terms of goal-directed interactions. Repeated interactions give riseto consuetudo (translated custom or practice), a habit of sense memory that enables one to act skillfully. The interactive component of perception enables animals and humans to communicate. In humans, these perceptions are instrumental to the formation of concepts pertaining to life in society (such as law and liturgy) as well as to the understanding of human nature. But perception is able (...)
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  17. Maurice Finocchiaro (2002). Saggi Galileiani: Atomi, Immagini E Ideologia. [REVIEW] Isis: A Journal of the History of Science 93:116-116.
    In 1635 a Latin translation was published of Galileo's Dialogue on the Two Chief World Systems , which had occasioned his condemnation by the Inquisition in 1633. The Latin translation bore the title Systema Cosmicum. It had been organized by Elia Diodati , a Protestant of Italian origin born in Geneva and living in Paris, where he was a Parliament lawyer. Diodati, a confidante of Galileo, had gone into action after receiving a letter that may be regarded as Galileo's intellectual (...)
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  18.  9
    Susan Elizabeth Schreiner (2010). Are You Alone Wise?: The Search for Certainty in the Early Modern Era. Oxford University Press.
    Certainty : a contemporary question -- Beginnings: questions and debates in the fourteenth and fifteenth centuries -- Abba Father: the certainty of salvation -- The spiritual man judges all things: the certainty of exegetical authority -- Are you alone wise?: the Catholic response -- Experientia: the great age of the Spirit -- Unmasking the angel of light: the discernment of the spirits -- Men should be what they seem: appearances and reality.
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  19. Thierry Gontier (2003). Homme Copule Ou Réification de L'Outil. Invention Et Humanisme Chez Bacon. Revue Philosophique de la France Et de l'Etranger 193 (1):41-59.
    Comment Bacon, à travers le détournement de thématiques caractéristiques de l'humanisme renaissant, construit-il une philosophie qui place en son centre non plus l' homme, mais l' outil, dont la promotion s'accompagne d'un effacement des termes qu'il commande et unit — la nature et l'esprit? Le transfert le plus significatif de l' homme à l' outil est celui du langage de la négativité, langage qui culmine dans la définition de la forma – objet dernier atteint par la méthode inductive –, (...)
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