Search results for 'Alex O'Meara' (try it on Scholar)

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  1.  6
    Alex O'Meara (2009). Chasing Medical Miracles: The Promise and Perils of Clinical Trials. Walker & Co..
    Journalist Alex O’Meara is one of the more than twenty million Americans enrolled in a clinical trial—three times as many people as a decade ago. Indeed, clinical trials have become a $24 billion industry that is reshaping every aspect of health-care development and delivery in the United States and around the world. As O’Meara chronicles, twentieth-century medical trials have led to epic advances in health care, from asthma inhalers and insulin pumps to heart valves and pacemakers. And yet, although (...)
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  2.  29
    Dominic J. O'Meara (1993). Plotinus: An Introduction to the Enneads. Oxford University Press.
    This book is addressed to readers new to the Enneads. One of the greatest of ancient philosophers, Plotinus is attracting ever-increasing attention from those interested in ancient philosophy, late Antiquity, and the importance of this period for the Western intellectual tradition. O'Meara presents a brief outline of Plotinus's life, and of the composition of the Enneads, placing Plotinus within the intellectual context of the philosophical schools and religious movements of his time. He then discusses selected Plotinian texts in relation (...)
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  3.  64
    Dominic J. O'Meara (1989). Pythagoras Revived: Mathematics and Philosophy in Late Antiquity. Oxford University Press.
    The Pythagorean idea that numbers are the key to understanding reality inspired philosophers in late Antiquity (4th and 5th centuries A.D.) to develop theories in physics and metaphysics based on mathematical models. This book draws on some newly discovered evidence, including fragments of Iamblichus's On Pythagoreanism, to examine these early theories and trace their influence on later Neoplatonists (particularly Proclus and Syrianus) and on medieval and early modern philosophy.
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  4.  37
    William O'Meara (1939). Thomas Aquinas. Thought: A Journal of Philosophy 14 (4):681-682.
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  5.  37
    John O'Meara (1961). The Relevant Historical Situation. The Saint Augustine Lecture Series:3-11.
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  6.  35
    William O'Meara (1941). Language and Reality. Thought: A Journal of Philosophy 16 (1):188-190.
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  7.  31
    William O'Meara (1948). Love and Being. Thought: A Journal of Philosophy 23 (2):351-352.
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  8.  27
    John O'Meara (1961). Author's Preface. The Saint Augustine Lecture Series:8-10.
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  9.  28
    John J. O'Meara (1977). II. The Creation of Man and Woman. The Saint Augustine Lecture Series:37-62.
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  10.  26
    Thomas F. O'Meara (1986). Schelling. The Owl of Minerva 17 (2):215-217.
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  11.  26
    John O'Meara (1961). Augustine's Descriptions of the Book. The Saint Augustine Lecture Series:20-28.
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  12.  57
    Dominic O'Meara (2000). Scepticism and Ineffability in Plotinus. Phronesis 45 (3):240-251.
    The first part of this paper traces back to Plotinus a strategy applied by Augustine and Descartes whereby sceptical arguments are used to set aside sensualist forms of dogmatic philosophy, clearing the way for a dogmatism independent of sense-perception which is 'self-authenticating' and thus immune to, and even proven by, sceptical doubt. It is argued that Plotinus already uses this strategy in the opening chapters of "Enneads" V 5 and V 3. The second part of the paper argues that Plotinus' (...)
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  13.  24
    John J. O'Meara (1977). I. Augustine, Literal and Scientific. The Saint Augustine Lecture Series:9-35.
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  14.  24
    John O'Meara (1961). Notes. The Saint Augustine Lecture Series:115-120.
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  15.  23
    Thomas Franklin O'Meara (1978). System of Transcendental Idealism (1800). The Owl of Minerva 10 (2):7-9.
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  16.  40
    William O'Meara (1965). Actual Existence and the Individual According to Duns Scotus. The Monist 49 (4):659-669.
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  17.  22
    John O'Meara (1961). Rome. The Saint Augustine Lecture Series:88-110.
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  18.  25
    John O'Meara (1961). Preliminary Note on the Structure of the City of God. The Saint Augustine Lecture Series:31-34.
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  19.  33
    William O'Meara (1943). The Analysis of Knowledge. Thought: A Journal of Philosophy 18 (2):346-348.
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  20.  21
    John O'Meara (1961). Epilogue. The Saint Augustine Lecture Series:111-113.
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  21.  20
    Thomas O'Meara (1985). Schelling Studies. The Owl of Minerva 17 (1):113-118.
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  22.  3
    F. W. J. Schelling, Fritz Marti & Thomas F. O'meara (1983). The Unconditional in Human Knowledge: Four Early Essays. International Journal for Philosophy of Religion 14 (3):191-192.
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  23.  37
    Thomas F. O'Meara (1969). Where Is Theology Going? Thought: A Journal of Philosophy 44 (1):53-68.
    Catholic theology today is not so much a new idea about God or Christian data but word, message, and medium interpreting and communicating the kerygma.
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  24.  28
    John O'Meara (1961). Greek Philosophy. The Saint Augustine Lecture Series:62-87.
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  25.  6
    Josette Feral & Maureen O'Meara (1977). 1968-1978. Theater in France: 10 Years of Research. Substance 6 (18/19):5.
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  26.  6
    Maureen F. O'Meara, Michel Foucault, Donald F. Bouchard, D. Bouchard & Sherry Simon (1978). Language, Counter-Memory, Practice. Substance 6 (21):160.
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  27.  17
    John O'Meara (1976). In Hymnis Et Canticis. Philosophical Studies 25:308-310.
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  28.  25
    John J. O'Meara (1977). III. Man and Woman in Paradise. The Saint Augustine Lecture Series:63-87.
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  29.  24
    William J. O'Meara (1932). Some Aspects of Current British Realism. Proceedings of the American Catholic Philosophical Association 8:78-89.
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  30. Thomas F. O'meara (1997). Thomas Aquinas, Theologian.
     
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  31.  5
    Dominic O'Meara (2001). Intentional Objects in Later Neoplatonism. In Dominik Perler (ed.), Ancient and Medieval Theories of Intentionality. Brill. pp. 115--125.
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  32.  13
    J. O'Meara (1956). Foreword. American Journal of Jurisprudence 1 (1):1-2.
    On May 11th a round table discussion was held on the subject "The Interactions of Science and Art under the Conditions of the Revolution in Science and Technology ," organized by the editorial boards of the journals Voprosy filosofii and Voprosy literatury.
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  33.  8
    Dominic O'Meara (2015). Iamblichus and Mathematics. N. Vinel Jamblique: In Nicomachi Arithmeticam. Pp. 348. Pisa and Rome: Fabrizio Serra Editore, 2014. Paper. €110. Isbn: 978-88-6227-616-0. [REVIEW] The Classical Review 65 (2):401-402.
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  34.  36
    John O'Meara (1961). Anticipations of the Theme in Augustine. The Saint Augustine Lecture Series:12-19.
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  35. Michael Psellus, John M. Duffy & Dan O'meara (1989). Michaelis Pselli Philosophica Minora.
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  36. Thomas F. O'meara (1992). The Dominican School of Salamanca and the Spanish Conquest of America: Some Bibliographic Notes. The Thomist 56 (4):555-582.
     
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  37. John J. O'Meara (1981). The Neoplatonism of Saint Augustine. In Dominic J. O'Meara (ed.), Neoplatonism and Christian Thought. State University of New York Press [Distributor]. pp. 34--41.
     
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  38. John J. O'Meara (forthcoming). Virgil and Saint Augustine: The Roman Background to Christian Sexuality. Augustinus: Revista Trimestral.
     
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  39.  27
    William O'Meara (1940). Jesuit Thinkers of the Renaissance. Thought: A Journal of Philosophy 15 (1):136-137.
  40.  9
    Mortimer J. Adler & William O'Meara (1940). The Reading of Assigned Sections of the Metaphysics of Aristotle. Proceedings of the American Catholic Philosophical Association 16:254-258.
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  41.  39
    Dominic J. O'Meara (2006). Patterns of Perfection in Damascius' "Life of Isidore". Phronesis 51 (1):74 - 90.
    In this article, it is shown that, following the precedent set in particular by Marinus' "Life of Proclus", Damascius, in his "Life of Isidore", uses biography so as to illustrate philosophical progress through the Neoplatonic scale of virtues. Damascius applies this scale, however, to a wide range of figures belonging to pagan philosophical circles of the fifth century AD: they show different degrees and forms of progress in this scale and thus provide an edificatory panorama of patterns of philosophical perfection. (...)
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  42.  13
    Dominic J. O'Meara (2002). Reading Neoplatonism. Philosophical Review 111 (2):305-308.
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  43.  27
    John J. O'Meara (1977). The Saint Augustine Lectures. The Saint Augustine Lecture Series:89-91.
  44.  32
    Thomas F. O'meara (1986). Christ in Schelling's Philosophy of Revelation. Heythrop Journal 27 (3):275–289.
  45.  41
    Dominic J. O'Meara (1981). The Concept of Natura in John Scottus Eriugena (de Divisione Naturae Book I). Vivarium 19 (2):126-145.
  46.  24
    Dominic J. O'Meara (ed.) (1981). Neoplatonism and Christian Thought. State University of New York Press [Distributor].
    1 The Platonic and Christian Ulysses JEAN PEPIN i PHILOSOPHOS ODYSSEUS1 Several philosophical schools in antiquity made use of the figure of Ulysses. ...
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  47.  25
    Thomas F. O'Meara (2010). Johannes B. Lotz, SJ, and Martin Heidegger in Conversation. American Catholic Philosophical Quarterly 84 (1):125 - 131.
    This article by Johannes B. Lotz, S.J., never before translated into English, describes his contacts with Martin Heidegger. First it describes his arrival, along with Karl Rahner, S.J., to pursue doctoral studies in Freiburg im Breisgau and their first experiences with the famous professor. Lotz continues his narrative by mentioning times he met with Heidegger over the subsequent forty years up to the philosopher’s death. With Gustav Siewerth, Max Müller, Bernhard Welte, and Karl Rahner, Lotz belonged to a group of (...)
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  48.  12
    Thomas F. O'Meara (1985). Schelling. Seine Bedeutung Für Eine Philosophie der Natur Und der Geschichte. Review of Metaphysics 39 (1):155-157.
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  49.  7
    John O'Meara (1970). Studies Preparatory to an Understanding of the Mysticism of St. Augustine and His Doctrine on the Trinity. Augustinian Studies 1:263-276.
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  50.  19
    John J. O'Meara (1952). Plato's Theory of Ideas. Philosophical Studies 2:110-111.
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