Search results for 'plural subject' (try it on Scholar)

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  1. Neil W. Williams (2012). Against Atomic Individualism in Plural Subject Theory. Phenomenology and Mind 3:65-81.score: 180.0
    Within much contemporary social ontology there is a particular methodology at work. This methodology takes as a starting point two or more asocial or atomic individuals. These individuals are taken to be perfectly functional agents, though outside of all social relations. Following this, combinations of these individuals are considered, to deduce what constitutes a social group. Here I will argue that theories which rely on this methodology are always circular, so long as they purport to describe the formation of all (...)
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  2. Boudewijn de Bruin (2009). We and the Plural Subject. Philosophy of the Social Sciences 39 (2):235-259.score: 180.0
    Margaret Gilbert's plural subject theory defines social collectives in terms of common knowledge of expressed willingness to participate in some joint action. The author critically examines Gilbert's application of this theory to linguistic phenomena involving "we," arguing that recent work in linguistics provides the tools to develop a superior account. The author indicates that, apart from its own relevance, one should care about this critique because Gilbert's claims about the first person plural pronoun play a role in (...)
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  3. Joseph Kisolo-Ssonko (2012). Love, Plural Subjects & Normative Constraint. Phenomenology and Mind (3).score: 132.0
    Andrea Westlund's account of love involves lovers becoming a Plural Subject mirroring Margaret Gilbert's Plural Subject Theory. However, while for Gilbert the creation of a plural will involves individuals jointly committing to pool their wills and the plural will directly normatively constraining those individuals, Westlund, in contrast, sees the creation of a plural will as a continual process thus rejecting the possibility of such direct normative constraint. This rejection appears to be required to (...)
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  4. Alban Bouvier (2004). Individual Beliefs and Collective Beliefs in Sciences and Philosophy: The Plural Subject and the Polyphonic Subject Accounts: Case Studies. Philosophy of the Social Sciences 34 (3):382-407.score: 120.0
    The issue of knowing what it means for a group to have collective beliefs is being discussed more and more in contemporary philosophy of the social sciences and philosophy of mind. Margaret Gilbert’s reconsideration of Durkheim’s viewpoint in the framework of the plural subject’s account is one of the most famous. This has implications in the history and the sociology of science—as well asin the history and sociology of philosophy—although Gilbert only outlined them in the former fields and (...)
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  5. Paul Sheehy (2002). On Plural Subject Theory. Journal of Social Philosophy 33 (3):377–394.score: 90.0
  6. David Schmidtz (2001). Sociality and Responsibility: New Essays in Plural Subject Theory. Margaret Gilbert. Mind 110 (439):756-759.score: 90.0
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  7. Margaret Gilbert (2000). Sociality and Responsibility: New Essays in Plural Subject Theory. Rowman & Littlefield Publishers.score: 90.0
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  8. Michael S. Pritchard (2012). Moral Machines? Science and Engineering Ethics 18 (2):411-417.score: 60.0
    Wendell Wallach and Colin Allen’s Moral Machines: Teaching Robots Right From Wrong (Oxford University Press, 2009) explores efforts to develop machines that, not only can be employed for good or bad ends, but which themselves can be held morally accountable for what they do— artificial moral agents (AMAs). This essay is a critical response to Wallach and Allen’s conjectures. Although Wallach and Allen do not suggest that we are close to being able to create full-fledged AMAs, they do talk seriously (...)
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  9. Hans Bernhard Schmid (2014). Plural Self-Awareness. Phenomenology and the Cognitive Sciences 13 (1):7-24.score: 44.0
    It has been claimed in the literature that collective intentionality and group attitudes presuppose some “sense of ‘us’” among the participants (other labels sometimes used are “sense of community,” “communal awareness,” “shared point of view,” or “we-perspective”). While this seems plausible enough on an intuitive level, little attention has been paid so far to the question of what the nature and role of this mysterious “sense of ‘us’” might be. This paper states (and argues for) the following five claims: (1) (...)
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  10. Theodore Scaltsas (2013). Relations as Plural-Predications in Plato. Studia Neoaristotelica 10 (1):28-49.score: 44.0
    Plato was the first philosopher to discover the metaphysical phenomenon of plural-subjects and plural-predication; e.g. you and I are two, but neither you, nor I are two. I argue that Plato devised an ontology for plural-predication through his Theory of Forms, namely, plural-partaking in a Form. Furthermore, I argue that Plato used plural-partaking to offer an ontology of related individuals without reifying relations. My contention is that Plato’s theory of plural-relatives has evaded detection in (...)
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  11. Michel Rosenfeld (2010). The Identity of the Constitutional Subject: Selfhood, Citizenship, Culture, and Community. Routledge.score: 42.0
    The constitutional subject : singular, plural or universal? -- The constitutional subject and the clash of self and other : on the uses of negation, metaphor, and metonymy -- Reinventing tradition through constitutional interpretation : the case of unenumerated rights in the United States -- Recasting and reorienting identity through constitution-making : the pivotal case of Spain's 1978 Constitution -- Constitutional models : shaping, nurturing, and guiding the constitutional subject -- Models of constitution making -- The (...)
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  12. Dieter Wunderlich (1999). German Noun Plural Reconsidered. Behavioral and Brain Sciences 22 (6):1044-1045.score: 42.0
    German noun plurals not ending in -s are not as irregular as Clahsen suggests. Feminine nouns get the -n plural, unless they umlaut and are subject to a constraint that requires a reduced final syllable in the plural. Another regular class is masculine nouns ending in schwa, which are weakly inflected. It is suggested that more differentiated psycholinguistic experiments can identify these regularities.
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  13. Julia Kursell (2010). First Person Plural: Roman Jakobson's Grammatical Fictions. Studies in East European Thought 62 (2):217 - 236.score: 42.0
    Roman Jakobson, who had left Russia in 1920 and in 1941 took refuge in the USA from the Nazis, was one of the main figures in post war linguistics and structuralism. Two aspects of his work are examined in this article. Firstly, Jakobson purifies his linguistic theory of pragmatic references. Secondly, he develops his own diplomatic mission of mediating between East and West. In this article, I argue that these two aspects did not develop independently from one another. Instead I (...)
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  14. Lidia de Tienda Palop (2010). La noción plural de sujeto de justicia. Un nuevo reto para la filosofía. Daímon:171-179.score: 42.0
    Thinking the future of Justice implies not only answering the question, considered its object: what is it due?, but another more original: To whom is it due? Theories of Social contract, specially the rawlsian, have a great influence on contemporary models of justice. Some of the most powerful critics are the ones held by Walzer, who integrates the plurality in the very structure of the justice, and by Nussbaum, who emphasizes the importance of grasping the subject of justice as (...)
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  15. Hanoch Ben-Yami (2009). Generalized Quantifiers, and Beyond. Logique Et Analyse (208):309-326.score: 36.0
    I show that the contemporary dominant analysis of natural language quantifiers that are one-place determiners by means of binary generalized quantifiers has failed to explain why they are, according to it, conservative. I then present an alternative, Geachean analysis, according to which common nouns in the grammatical subject position are plural logical subject-terms, and show how it does explain that fact and other features of natural language quantification.
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  16. Ariel Cohen & Nomi Erteschik-Shir (2002). Topic, Focus, and the Interpretation of Bare Plurals. Natural Language Semantics 10 (2):125-165.score: 36.0
    In this paper we show that focus structure determines the interpretation of bare plurals in English: topic bare plurals are interpreted generically, focused bare plurals are interpreted existentially. When bare plurals are topics they must be specific, i.e. they refer to kinds. After type-shifting they introduce variables which can be bound by the generic quantifier, yielding characterizing generics. Existentially interpreted bare plurals are not variables, but denote properties that are incorporated into the predicate.The type of predicate determines the interpretation of (...)
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  17. Salvatore Florio (forthcoming). Untyped Pluralism. Mind.score: 36.0
    In the semantic debate about plurals, pluralism is the view that a plural term denotes some things in the domain of quantification and a plural predicate denotes a plural property, i.e a property that can be instantiated by many things jointly. According to a particular version of this view, untyped pluralism, there is no type distinction between objects and properties. In this article, I argue against untyped pluralism by showing that it is subject to a variant (...)
     
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  18. Ronald McIntyre (2012). &Quot;we-Subjectivity&Quot;: Husserl on Community and Communal Constitution. In Christel Fricke & Dagfinn Føllesdal (eds.), Intersubjectivity and Objectivity in Adam Smith and Edmund Husserl. Ontos Verlag. 8--61.score: 34.0
    I experience the world as comprising not only pluralities of individual persons but also interpersonal communal unities – groups, teams, societies, cultures, etc. The world, as experienced or "constituted", is a social world, a “spiritual” world. How are these social communities experienced as communities and distinguished from one another? What does it mean to be a “community”? And how do I constitute myself as a member of some communities but not of others? Moreover, the world of experience is not constituted (...)
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  19. Nino B. Cocchiarella (2005). Denoting Concepts, Reference, and the Logic of Names, Classes as Many, Groups, and Plurals? Linguistics and Philosophy 28 (2):135 - 179.score: 32.0
    Bertrand Russell introduced several novel ideas in his 1903 Principles of Mathematics that he later gave up and never went back to in his subsequent work. Two of these are the related notions of denoting concepts and classes as many. In this paper we reconstruct each of these notions in the framework of conceptual realism and connect them through a logic of names that encompasses both proper and common names, and among the latter, complex as well as simple common names. (...)
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  20. Margaret P. Gilbert (1990). Walking Together: A Paradigmatic Social Phenomenon. Midwest Studies in Philosophy 15 (1):1-14.score: 30.0
    The everyday concept of a social group is approached by examining the concept of going for a walk together, an example of doing something together, or "shared action". Two analyses requiring shared personal goals are rejected, since they fail to explain how people walking together have obligations and rights to appropriate behavior, and corresponding rights of rebuke. An alternative account is proposed: those who walk together must constitute the "plural subject" of a goal (roughly, their walking alongside each (...)
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  21. Neil Delaney (1996). Romantic Love and Loving Commitment: Articulating a Modern Ideal. American Philosophical Quarterly 33 (4):339 - 356.score: 30.0
    This essay presents an ideal for modern Western romantic love.The basic ideas are the following: people want to form a distinctive sort of plural subject with another, what Nozick has called a "We", they want to be loved for properties of certain kinds, and they want this love to establish and sustain a special sort of commitment to them over time.
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  22. Margaret Gilbert (2002). Collective Guilt and Collective Guilt Feelings. Journal of Ethics 6 (2):115-143.score: 30.0
    Among other things, this paper considers what so-called collective guilt feelings amount to. If collective guilt feelings are sometimes appropriate, it must be the case that collectives can indeed be guilty. The paper begins with an account of what it is for a collective to intend to do something and to act in light of that intention. An account of collective guilt in terms of membership guilt feelings is found wanting. Finally, a "plural subject" account of collective guilt (...)
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  23. Kay Mathiesen (2006). The Epistemic Features of Group Belief. Episteme 2 (3):161-175.score: 30.0
    Recently, there has been a debate focusing on the question of whether groups can literally have beliefs. For the purposes of epistemology, however, the key question is whether groups can have knowledge. More specifi cally, the question is whether “group views” can have the key epistemic features of belief, viz., aiming at truth and being epistemically rational. I argue that, while groups may not have beliefs in the full sense of the word, group views can have these key epistemic features (...)
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  24. Margaret P. Gilbert (2005). Shared Values, Social Unity, and Liberty. Public Affairs Quarterly 19 (1):25-49.score: 30.0
    May social unity - the unity of a society or social group - be a matter of sharing values? Political philosophers disagree on this topic. Kymlicka answers: No. Devlin and Rawls answer: Yes. It is argued that given one common 'summative' account of sharing values a negative answer is correct. A positive answer is correct, however, given the plural subject account of sharing values. Given this account, those who share values are unified in a substantial way by their (...)
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  25. Margaret Gilbert (1999). Reconsidering the “Actual Contract” Theory of Political Obligation. Ethics 109 (2):236-260.score: 30.0
    Do people have obligations by virtue of the fact that a given country is their country? Actual contract theory says they do because they have agreed to act in certain ways. Contemporary philosophers standardly object in terms of the 'no agreement' objection and the 'not morally binding' objection. I argue that the 'not morally binding' objection is not conclusive. As for the 'no agreement' objection, though actual contract theory succumbs, a closely related plural subject theory of political obligation (...)
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  26. Mikko Salmela (2012). Shared Emotions. Philosophical Explorations 15 (1):33-46.score: 30.0
    Existing scientific concepts of group or shared or collective emotion fail to appreciate several elements of collectivity in such emotions. Moreover, the idea of shared emotions is threatened by the individualism of emotions that comes in three forms: ontological, epistemological, and physical. The problem is whether or not we can provide a plausible account of ?straightforwardly shared? emotions without compromising our intuitions about the individualism of emotions. I discuss two philosophical accounts of shared emotions that explain the collectivity of emotions (...)
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  27. Margaret Gilbert (1997). Group Wrongs and Guilt Feelings. Journal of Ethics 1 (1):65-84.score: 30.0
    Can it ever be appropriate to feel guilt just because one's group has acted badly? Some say no, citing supposed features of guilt feelings as such. If one understands group action according to my plural subject account of groups, however, one can argue for the appropriateness of feeling guilt just because one's group has acted badly - a feeling that often occurs. In so arguing I sketch a plural subject account of groups, group intentions and group (...)
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  28. Maura Priest (2013). Party Politics and Democratic Disagreement. Philosophia 42 (1):1-13.score: 30.0
    Political parties seem inclined to dogmatism. Understanding party politics via a plural-subject account of collective belief explains this phenomenon. It explains inter-party outrage at slight deviations from the party line and dogged refusals to compromise. It also aligns with an alternative theory of political representation. I argue that party dogmatism is unlikely to change and can be a democratic good. I conclude that not parties but patriots counteract the democratic ills of dogmatic party politics.
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  29. Margaret Gilbert (2006). A Theory of Political Obligation: Membership, Commitment, and the Bonds of Society. OUP Oxford.score: 30.0
    Margaret Gilbert offers an incisive new approach to a classic problem of political philosophy: when and why should I do what the laws of my country tell me to do? Beginning with carefully argued accounts of social groups in general and political societies in particular, the author argues that in central, standard senses of the relevant terms membership in a political society in and of itself obligates one to support that society's political institutions. The obligations in question are not moral (...)
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  30. Christopher McMahon (2006). Collective Wisdom and Individual Freedom. Southern Journal of Philosophy 44 (S1):168-176.score: 30.0
    The paper distinguishes two ways of understanding a wise society. A society can be wise by virtue of possessing mostly true evaluative beliefs. Or it can be wise by virtue of employing rational procedures of collective belief formation. If the first possibility involves the society’s being, in Margaret Gilbert’s sense, a plural subject of evaluative beliefs, social wisdom will, as Gilbert says, entail an abridgement of individual freedom. But, this paper argues, if a society’s being wise is understood (...)
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  31. Christopher McMahon (2005). Collective Wisdom and Individual Freedom. Southern Journal of Philosophy 44 (Supplement):168-176.score: 30.0
    The paper distinguishes two ways of understanding a wise society. A society can be wise by virtue of possessing mostly true evaluative beliefs. Or it can be wise by virtue of employing rational procedures of collective belief formation. If the first possibility involves the society’s being, in Margaret Gilbert’s sense, a plural subject of evaluative beliefs, social wisdom will, as Gilbert says, entail an abridgement of individual freedom. But, this paper argues, if a society’s being wise is understood (...)
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  32. Elizabeth Ferch (2013). Scopeless Quantity Words in Shona. Natural Language Semantics 21 (4):373-400.score: 28.0
    In Shona (Bantu, Zimbabwe), bare plurals and bare singulars seem to have different scope possibilities with respect to a class of modifiers which I term “scopeless quantity words” (including numerals, shoma ‘(a) few’, and ose ‘all’). I argue that this is due to two factors. First, the scopeless quantity words are intersective modifiers rather than quantifying determiners, so that DPs containing them denote entities rather than generalised quantifiers. Second, transitive sentences involving plural arguments are usually interpreted using the **-operator, (...)
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  33. John-Michael M. Kuczynski (2004). Some Arguments Against Intentionalism. Acta Analytica 19 (32):107-141.score: 24.0
    According to a popular doctrine known as "intentionalism," two experiences must have different representational contents if they have different phenomenological contents, in other words, what they represent must differ if what they feel like differs. Were this position correct, the representational significance of a given affect (or 'quale'---plural 'qualia'--to use the preferred term), e.g. a tickle, would be fixed: what it represented would not be a function of the subject's beliefs, past experiences, or other facts about his past (...)
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  34. Richard Holton (forthcoming). Primitive Self-Ascription: Lewis on the De Se. In Barry Loewer & Jonathan Schaffer (eds.), The Blackwell Companion to David Lewis. Blackwell.score: 24.0
    There are two parts to Lewis's account of the de se. First there is the idea that the objects of de se thought (and, by extension of de dicto thought too) are properties, not propositions. This is the idea that is center-stage in Lewis's discussion. Second there is the idea that the relation that thinkers bear to these properties is that of self-ascription. It is crucial to LewisÕs account that this is understood as a fundamental, unanalyzable, notion: self-ascription of a (...)
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  35. Liudmila Baeva (2012). Existential Axiology. Cultura 9 (1):73-83.score: 24.0
    This article is dedicated to basing a new current of philosophy – existential axiology. The nature of this theory involves the understanding of values as responsesof a person to key existential challenges: death, solitude, dependence of the nature and the society, etc. Value is the striving of a human to clarify the meaning andsignificance of our existence, it is an act of freedom, expression of subjectivity because it’s based on our personal experience and preference. We regard values as meaningfully-significant purposes (...)
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  36. Jean-Luc Nancy (2000). Being Singular Plural. Stanford University Press.score: 24.0
    One of the strongest strands in Nancy's philosophy is an attempt to rethink community and the very idea of the social in a way that does not ground these ideas in some individual subject or subjectivity. The fundamental argument of this book is that being is always 'being with', that 'I' is not prior to 'we', that existence is essentially co-existence. He thinks this being together, not as a comfortable enclosure in a pre-existing group, but as a mutual abandonment (...)
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  37. John A. Matthews & David T. Herbert (eds.) (2004). Unifying Geography: Common Heritage, Shared Future. Routledge.score: 24.0
    Unifying Geography focuses on the plural and competing versions of unity that characterize the discipline, which give it cohesion and differentiate it from related fields of knowledge. Each of the chapters is co-authored by both a leading physical and a human geographer. Themes identified include those of the traditional core as well as new and developing topics that are based on subject matter, concepts, methodology, theory, techniques and applications.
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  38. Aleksandra Pawliszyn (2008). Archaeology of the Body and Womanhood. Cultura 5 (2):89-98.score: 24.0
    The subject of the paper is a philosophical analysis of the womanhood in the context of M. Merleau-Ponty`s ontology of corporeality (la chair). The womanhood is grasped (after Levinas) as a cosmic element, penetrating the tissue of the embodiment of the logos of the world. As an element of the same ontological level as death, the womanhood on the one hand brakes up the stability instilled in the human world and introduces an anxiety into a plural entity. On (...)
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  39. Kenneth Jorgensen, Anete Strand & David Boje (2013). Towards a Postcolonial-Storytelling Theory of Management and Organisation. Philosophy of Management 12 (1):43-66.score: 24.0
    A contribution to management philosophy is made here by the development of a postcolonial-storytelling theory, created by drawing together parallel developments in quantum physics and tribal peoples’ storytelling. We argue that these developments resituate the hegemonic relationship of discursive representationalism over material storytelling practices. Implications are two-fold. First, this dissolves inherent dualisms presumed in the concept of interactionamong entities like actor–structure, subject–object and discursive–nondiscursive in favour of a profound ontology of entanglement and intra-action of materiality and discourse, where storytelling (...)
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  40. Rebecca Adami (2014). Re‐Thinking Relations in Human Rights Education: The Politics of Narratives. Journal of Philosophy of Education 48 (2):293-307.score: 24.0
    Human Rights Education (HRE) has traditionally been articulated in terms of cultivating better citizens or world citizens. The main preoccupation in this strand of HRE has been that of bridging a gap between universal notions of a human rights subject and the actual locality and particular narratives in which students are enmeshed. This preoccupation has focused on ‘learning about the other’ in order to improve relations between plural ‘others’ and ‘us’ and reflects educational aims of national identity politics (...)
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  41. Aasim I. Padela, Aisha Y. Malik, Farr Curlin & Raymond De Vries (2014). [Re]Considering Respect for Persons in a Globalizing World. Developing World Bioethics 14 (2).score: 24.0
    Contemporary clinical ethics was founded on principlism, and the four principles: respect for autonomy, nonmaleficence, beneficence and justice, remain dominant in medical ethics discourse and practice. These principles are held to be expansive enough to provide the basis for the ethical practice of medicine across cultures. Although principlism remains subject to critique and revision, the four-principle model continues to be taught and applied across the world. As the practice of medicine globalizes, it remains critical to examine the extent to (...)
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  42. Dolores Oliver Pérez (2001). Sobre El Significado de Nawlà En la Historia Omeya de Al-Andalus. Al-Qantara: Revista de Estudios Árabes 22 (2):321-344.score: 24.0
    En este artículo tratamos de abordar un problema de difícil solución: la forma de tra-ducir el término mawlá, cuyo significado no es el mismo en todas las regiones y etapas históricas. Estudiamos el uso que de este vocablo y de su plural se hizo en al-Andalus desde la época de la conquista hasta la caída de califato de Córdoba, sumando observa-ciones personales relativas a los tipos de walaŽ que se establecieron, al papel desempe-ñado por el grupo social denominado "los (...)
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  43. Roderick A. MacDonald (2006). European Private Law and the Challenge of Plural Legal Subjectivities. The European Legacy 9 (1):55-66.score: 24.0
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  44. Lakshmi Arya (2006). The Uniform Civil Code: The Politics of the Universal in Postcolonial India. [REVIEW] Feminist Legal Studies 14 (3):293-328.score: 24.0
    This article speaks of a debate in contemporary India: that surrounding the validity of enacting a civil code that applies uniformly to all communities and religions in the state. In certain feminist arguments, such a code is seen as possibly providing a sphere of rights to Indian women that is alternative to the rights – or wrongs – given to them by the plural religious laws, which form the basis of the civil law in India. India, however, is a (...)
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  45. Andrew Boucher, A Philosophical Introduction to the Foundations of Elementary Arithmetic by V1.03 Last Updated: 1 Jan 2001 Created: 1 Sept 2000 Please Send Your Comments to Abo. [REVIEW]score: 24.0
    As it is currently used, "foundations of arithmetic" can be a misleading expression. It is not always, as the name might indicate, being used as a plural term meaning X = {x : x is a foundation of arithmetic}. Instead it has come to stand for a philosophico-logical domain of knowledge, concerned with axiom systems, structures, and analyses of arithmetic concepts. It is a bit as if "rock" had come to mean "geology." The conflation of subject matter and (...)
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  46. A. Cohen (2001). On the Generic Use of Indefinite Singulars. Journal of Semantics 18 (3):183-209.score: 24.0
    The distribution of indefinite singular generics is much more restricted than that of bare plural generics. The former, unlike the latter, seem to require that the property predicated of their subject be, in some sense, ‘definitional’. Moreover, the two constructions exhibit different scopal behaviour, and differ in their felicity in conjunctions, questions, and expressions describing the speaker's confidence. I propose that the reason is that the two expressions, in fact, have rather different meanings. Carlson (1995) makes a distinction (...)
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  47. Carolina Teles Lemos (2012). Mística feminista: interfaces entre místicas religiosas e místicas seculares (Feminist mystic: interfaces between religious mystic and secular mystic) - DOI: 10.5752/P.2175-5841.2012v10n27p804. [REVIEW] Horizonte 10 (27):804-830.score: 24.0
    Este artigo trata da presença da mística enquanto elemento presente e dinamizador do movimento feminista. Entende-se a mística como o mistério de preparar-se e jamais se encontrar com a totalidade daquilo que se aspira alcançar. Trata-se do mistério que move e impulsiona o sujeito para viver sua causa e construir sua utopia individual e / ou coletiva. Considera-se a mística feminista em duas dimensões: a religiosa e a secular. Entende-se que, no caso das mulheres, como a história do cristianismo no (...)
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  48. Bronwyn Lay (2013). Driftwood. Continent 3 (2):22-27.score: 24.0
    This piece, included in the drift special issue of continent. , was created as one step in a thread of inquiry. While each of the contributions to drift stand on their own, the project was an attempt to follow a line of theoretical inquiry as it passed through time and the postal service(s) from October 2012 until May 2013. This issue hosts two threads: between space & place and between intention & attention . The editors recommend that to experience the (...)
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  49. Julio De Zan (2006). Los sujetos de la política: Ciudadanía y Sociedad Civil. Tópicos 14:97-118.score: 24.0
    En este artículo se confronta la teoría clásica de la modernidad sobre el sujeto de la política con las experiencias y las interpretaciones de la Filosofía contemporánea, haciendo jugar un nuevo concepto de ciudadanía. La filosofía política contemporánea abandona las expresiones sustantivas que evocaban la representación de un macrosujeto unitario de lo político. En lugar de las categorías que representaban un sujeto colectivo homogéneo en gran formato, se presta atención ahora a otro tipo de categorías más abiertas, dinámicas, múltiples y (...)
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  50. Sean Gurd (2012). Euripides' Hippolytus. Continent 2 (3):202-207.score: 24.0
    The following is excerpted from Sean Gurd’s translation of Euripides’ Hippolytus published with Uitgeverij this year. Though he was judged “most tragic” in the generation after his death, though more copies and fragments of his plays have survived than of any other tragedian, and though his Orestes became the most widely performed tragedy in Greco-Roman Antiquity, during his lifetime his success was only moderate, and to him his career may have felt more like a failure. He was regularly selected to (...)
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