Results for 'Dimas Santibáñez'

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  1.  88
    Happiness in the Euthydemus.Panos Dimas - 2002 - Phronesis 47 (1):1-27.
    Departing on a demonstration which aims to show to young Cleinias how one ought to care about wisdom and virtue, Socrates asks at 278e2 whether people want to do well (εὐ πράττειν). Εὐ πράττειν is ambiguous. It can mean being happy and prospering, or doing what is right and doing it well. Socrates will later exploit this ambiguity, but at this point he uses this expression merely to announce his conviction that every human being (pathological cases aside, perhaps) desires to (...)
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  2. True Belief in the Meno.Panagiotis Dimas - 1996 - Oxford Studies in Ancient Philosophy 14:1-32.
  3.  69
    Good and Pleasure in the Protagoras.Panos Dimas - 2008 - Ancient Philosophy 28 (2):253-284.
  4. Recollecting Forms in the Phaedo.Panos Dimas - 2003 - Phronesis 48 (3):175-214.
    According to an interpretation that has dominated the literature, the traditional interpretation as I call it, the recollection argument aims at establishing the thesis that our learning in this life consists in recollecting knowledge the soul acquired before being born into a body, or thesis R, by using the thesis that there exist forms, thesis F, as a premise. These entities, the forms, are incorporeal, immutable, and transcendent in the sense that they exist separately from material perceptibles, which in turn (...)
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  5.  60
    Teachers of Virtue.Panos Dimas - 2007 - Ancient Philosophy 27 (1):1-23.
  6. Euthyphro's Thesis Revisited.Panos Dimas - 2006 - Phronesis 51 (1):1-28.
    It has been an interpretative dogma to condemn Euthyphro's attempt to account for piety in terms of the gods' wishes as one totally repudiated by Socrates, and in itself untenable. Still at 15c8-9 Socrates expresses some scepticism about whether his refutation of Euthyphro's original account of piety in terms of what the gods love has established that it must be abandoned altogether. He then goes on to say that he and Euthyphro ought to investigate again (πάλιν σ[unrepresentable symbol]επτέον), from the (...)
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  7.  7
    Teachers of Virtue.Panos Dimas - 2007 - Ancient Philosophy 27 (1):1-23.
  8.  32
    Value and Volition in Socrates and the Philoctetes.Panos Dimas - 2005 - Philosophical Inquiry 27 (1-2):187-202.
  9.  18
    Socrates' Epistemic Standing With Respect to Virtue, Part I.Panos Dimas - 2003 - Philosophical Inquiry 25 (3-4):1-18.
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  10.  16
    Knowing and Wanting in the Hippias Minor.Panos Dimas - 2014 - Philosophical Inquiry 38 (3-4):106-118.
  11.  7
    The Distinction Between Enigma and Mistery in Eudoro de Sousa: Elements for a Metaphysical Racionality of God's Mistery.Samuel Fernando Dimas - 2014 - Synesis 6 (1):226-244.
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  12.  8
    Socrates' Epistemic Standing With Respect to Virtue, Part II.Panos Dimas - 2004 - Philosophical Inquiry 26 (4):9-26.
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  13.  7
    A distinção entre enigma E mistério em eudoro de sousa: Elementos para Uma racionalidade metafísica do mistério de deus.Samuel Dimas - 2014 - Synesis 6 (1):226-244.
    Ao contrário do enigma que pode ser nomeado, representado e decifrado, o mistério é indizível e inefável. O Mistério não é uma obscuridade que pode ser dissipada pela luz meridiana da razão, mas é o próprio fundamento da racionalidade. O mistério refere-se ao excesso essencial de uma divina e incomensurável Ação criadora.
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  14.  14
    Trolley, Transplant and Consent.Panagiotis Dimas - 1996 - Ratio 9 (2):184-190.
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  15.  5
    A Filosofia da religião em David Hume: teísmo, ateísmo ou deísmo?Samuel Dimas - 2014 - Revista Filosófica de Coimbra 23 (46):449-468.
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  16.  5
    Our Death.Panos Dimas - 2014 - Rhizomata 2 (1):52-79.
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  17.  5
    A Filosofia Do Conhecimento de Leonardo CoimbraThe Philosophy of Knowledge of Leonardo Coimbra.Samuel Dimas - 2012 - Cultura:11-23.
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  18. Ascending Toward Virtue in Earlier Plato: Plato's Earlier Conception of Virtue, Socrates' Disclaimers of Knowledge of What It is and the Epistemological Motivation for Introducing the Theory of Forms.Panagiotis Dimas - 1997 - Dissertation, Princeton University
    In this thesis I discuss the epistemological problems Socrates' faces as he inquires in the early Platonic dialogues into the nature of virtue , the way these problems are brought to a head in the Meno, and the way in which Plato resolves them in the Phaedo. ;I argue that Socrates conducts his investigation on the assumption that a human being will be virtuous, and happy, if and only if he is successful in instilling in his soul the arrangement that (...)
     
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  19. Brill Online Books and Journals.Panos Dimas - 2002 - Phronesis 47 (1).
  20. Gary Alan Scott, Ed., Does Socrates Have a Method? Reviewed By.Panos Dimas - 2003 - Philosophy in Review 23 (6):402-404.
     
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  21. Gary Alan Scott, Ed., Does Socrates Have a Method? [REVIEW]Panos Dimas - 2003 - Philosophy in Review 23:402-404.
     
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  22. Plato's Philebus: A Philosophical Discussion.Panos Dimas, Russell E. Jones & Gabriel R. Lear (eds.) - 2019 - Oxford University Press.
    This is the inaugural volume of the Plato Dialogue Project: it offers the first collective study of the Philebus - a high point of philosophical ethics, containing some of Plato's most sophisticated discussions of human happiness. The contributors work through the text, discussing pleasure, knowledge, philosophical method, and the human good.
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  23.  9
    Dossier : Perspectives Franco-Brésiliennes Autour de L’Agroécologie – Les Réseaux Rad Et Rede Capa : La Technique au Service du Projet Politique D’Un Autre Modèle Agricole?Xavier Coquil, Dimas Soares Junior, Jean-Marie Lusson & Marcio Miranda - 2019 - Natures Sciences Sociétés 27 (1):53-62.
    La transition agroécologique en France et au Brésil appelle à impulser un autre développement dans les territoires ruraux dominés par l’industrialisation agricole. Deux réseaux structurés autour d’un projet politique, le réseau Agriculture durable et le Centro de Apoio e Promoção da Agroecologia œuvrent pour le développement d’une agriculture plus durable selon des gouvernances très différentes. Ces deux réseaux contribuent au développement de systèmes agroécologiques. L’acquisition d’une pensée autonome des agriculteurs est une condition de participation au Rad et non au Capa (...)
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  24.  8
    Para pensar a 'subjetividade' no debate do sócio-ambientalismo.Dimas Floriani, José Edmilson de Souza Lima, José Julio Nunes Ferreira & Marcelo Stein de Lima Sousa - 2010 - Polis 27.
    Inicialmente, o texto indaga sobre o significado do exercício do filósofo social; pretende também localizar as origens do debate moderno sobre ‘subjetividade’ no pensamento filosófico e social. As idéias norteadoras de Kant, se situam na confluência e na disjunção entre razão (conhecimento) e subjetividade (moral). A partir dessa referência, o debate entre alguns pensadores considerados como pós-modernos (Badiou e Zizek), por um lado, e por outro Castoriadis que recusa esta nomenclatura, vão derivando idéias novas sobre ‘sujeito’ e ‘verdade’. Esse debate (...)
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  25.  20
    Investigación Social y Autorreferencia.Dimas Santibáñez - 1997 - Cinta de Moebio 2.
    Este ensayo reflexiona sobre la relación entre sociedad compleja y ciencias sociales. Entendemos que la pregunta por los límites epistemológicos de la investigación social es la pregunta por el papel de la investigación social en el marco de la sociedad compleja. En esta formulación hay por lo m..
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  26.  11
    O Mercado da Vida: Reflexões sobre a influência dos interesses de Mercado no âmbito da bioética.Dimas de Macedo Filho - 2018 - Revista de Teologia 12 (21):45-52.
    The current society is ruled by the capitalist economic system. Its main feature is the centrality of the profit. Human life and other species of life, nowadays take the risk of being manipulated to obtain that profit. So, the reality of health risks to be swayed by this market mentality and end up reducing the person and the human body as a marketing object. By facing this reality should reaffirm in us that life is worthy in itself, and therefore must (...)
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  27.  14
    A globalização da esperança, que nasce dos povos e cresce entre os pobres - uma proposta de mudança para uma época de mudanças.Dimas de Macedo Filho - 2016 - Revista de Teologia 10 (18):76-85.
    A sociedade está passando por uma época de mudanças significativas em todos os níveis. A Igreja que está nesse contexto histórico também vive um momento importante de mudança. A escolha recente do Cardeal Bergoglio para se tonar papa, a escolha do nome papal "Francisco", as atitudes práticas e os discursos deste Papa indicam este caminho de mudança. Esta proposta se insere no contexto de uma sociedade marcada pelo consumo desenfreado, pela idolatria ao dinheiro e, como ele mesmo afirma, por uma (...)
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  28.  20
    Mind: Scarlet Ocean.Emanuel Dimas de Melo Pimenta - 2006 - Technoetic Arts 4 (2):117-127.
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  29.  18
    MONDO: Literature and Democracy: The Metamorphosis of the Future Cognitive Mutations and Human Values: REDUX.Emanuel Dimas de Melo Pimenta - 2008 - Technoetic Arts 6 (2):171-184.
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  30.  6
    Territorialidades alternativas e hibridismos no mundo rural. Resiliência e reproduçao da sociobiodiversidade em comunidades tradicionais do Brasil e Chile meridionais.Nicolas Floriani, Francisco Ther Ríos & Dimas Floriani - 2013 - Polis: Revista Latinoamericana 34.
    Parte-se da idea de que as territorialidades contra-hegemônicas no mundo rural são resultantes de um duplo processo de aprendizagem e/ou adaptación: um interno ao próprio território, resultante da coevolução entre ecosisstemas e comunidades, e outro externo e entre territórios –o que envolve os processos de territorialização do capital sobre territórios tradicionais. Estas dinâmicas adaptativas dos territórios tradicionais e alternativos são expressas em hibridismos de práticas e representações sociais modernas e tradicionais acerca dos atributos reprodutivos da natureza: a fertilidad da natureza (...)
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  31.  2
    Os matrimônios mistos entre cristãos: desafio pastoral para as Igrejas hoje.Dimas de Macedo Filho - 2016 - Revista de Teologia 10 (17):41-53.
    The situation of mixed marriages is presented today in a whole new way. That’s because in recent decades relations between the churches have changed so revolutionarily. The always greater contact between its members provide more and more occasions for these marriages to happen. Aware of this situation the churches sought throughout history solutions in order to solve this problem. Before they closed in their own communities and sought to prevent or prohibit such marriages to happen. So it is true that (...)
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  32.  6
    Low Power Society-Continuous Hyperconsumption and The.Emanuel Dimas de Melo Pimenta - 2008
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