Search results for 'Francisco Calvo Garzoan' (try it on Scholar)

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  1. Mohammed Bedjaoui, Gaetan Naudi, Jacques Chirac, George W. Bush, Carmen Calvo, Inocencio Arias, Alejandro Font de Mora Turón, Concepción Gómez Ocaña, Francisco Camps & Alberto Fabra (2006). Sueños comunes= Common dreams. Contrastes: Revista Cultural 44:69-77.
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  2.  44
    Garzoan Francisco Calvo (2003). Connectionist Semantics and the Collateral Information Challenge. Mind and Language 18 (1):77-94.
  3.  2
    Félix Neefjes, Reynaldo Luiz Calvo & Daniel José Fernandes Rocha (2009). O monoteísmo (Judaísmo, Cristianismo, Islamismo) religiões intolerantes? Horizonte 1 (2):17-27.
    O presente artigo procura sintetizar o debate entre três autores sobre o Cristianismo e Religiões. Sendo o Cristianismo o tema central, a sua atitude em relação a outras religiões é apresentada numa forma mais ampla por Frei Félix Neefjes. Depois discute-se o Judaísmo (Reynaldo Luiz Calvo) e o Islamismo (Daniel José Fernandes Rocha) e as atitudes recíprocas entre essas três religiões.
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  4.  9
    Jorge Curiel-Esparza, Julian Canto-Perello & Maria A. Calvo (2004). Establishing Sustainable Strategies in Urban Underground Engineering. Science and Engineering Ethics 10 (3):523-530.
    Growth of urban areas, the corresponding increased demand for utility services and the possibility of new types of utility systems are overcrowding near surface underground space with urban utilities. Available subsurface space will continue to diminish to the point where utilidors (utility tunnels) may become inevitable. Establishing future sustainable strategies in urban underground engineering consists of the ability to lessen the use of traditional trenching. There is an increasing interest in utility tunnels for urban areas as a sustainable technique to (...)
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  5.  42
    Paco Calvo & John Symons, Radical Embodiment and Morphological Computation: Against the Autonomy of (Some) Special Sciences.
    An asymmetry between the demands at the computational and algorithmic levels of description furnishes the illusion that the abstract profile at the computational level can be multiply realized, and that something is actually being shared at the algorithmic one. A disembodied rendering of the situation lays the stress upon the different ways in which an algorithm can be implemented. However, from an embodied approach, things look rather different. The relevant pairing, I shall argue, is not between implementation and algorithm, but (...)
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  6. Francisco Calvo Garzón & Ángel García Rodríguez (2009). Where is Cognitive Science Heading? Minds and Machines 19 (3):301-318.
    According to Ramsey (Representation reconsidered, Cambridge University Press, New York, 2007 ), only classical cognitive science, with the related notions of input–output and structural representations, meets the job description challenge (the challenge to show that a certain structure or process serves a representational role at the subpersonal level). By contrast, connectionism and other nonclassical models, insofar as they exploit receptor and tacit notions of representation, are not genuinely representational. As a result, Ramsey submits, cognitive science is taking a U-turn from (...)
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  7.  74
    Francisco Calvo Garzón (2001). Can We Turn a Blind Eye to Eliminativism? International Journal of Philosophical Studies 9 (4):485-498.
    In this paper I shall reply to two arguments that Stephen Stich (1990; 1991; 1996) has recently put forward against the thesis of eliminative materialism. In a nutshell, Stich argues that (i) the thesis of eliminative materialism, according to which propositional attitudes don't exist, is neither true nor false, and that (ii) even if it were true, that would be philosophically uninteresting. To support (i) and (ii) Stich relies on two premises: (a) that the job of a theory of reference (...)
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  8.  20
    Francisco Calvo Garzón (2005). Rules, Similarity, and the Information-Processing Blind Alley. Behavioral and Brain Sciences 28 (1):17-18.
    Pothos's revision of rules and similarity in the area of language illustrates the impression that the classicist/connectionist debate is in a blind alley. Under his continuum proposal, both hypotheses fall neatly within the information-processing paradigm. In my view, the paradigm shift that dynamic systems theory represents (Spencer & Thelen 2003) should be submitted to critical scrutiny. Specific formalizations of the Rules versus Similarity distinction may not lead to a form of unification under Generalized Context Models or connectionist networks.
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  9.  6
    Miguel Ángel Sebastián (2014). La mente extendida. [REVIEW] Dianoia 59 (72):169-172.
    KRK ediciones publica la traducción al español del ya clásico texto de Andy Clark y David Chalmers 'La Mente Extendida' en su versión aparecida en la antología de textos Philosophy of Mind: classical and contemporary readings, editada por D. Chalmers en 2002 para Oxford University Press. La traducción va precedida de una interesante introducción al debate que surge a partir de la publicación original del texto en Analysis en 1998, a cargo de Ángel García Rodríguez y Francisco Calvo (...)
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  10.  17
    Francisco Calvo Garzón (2004). Issues of Implementation Matter for Representation. Behavioral and Brain Sciences 27 (3):397-398.
    I argue that a dynamical framing of the emulation theory of representation may be at odds with its articulation in Grush's information-processing terms. An architectural constraint implicit in the emulation theory may have consequences not envisaged in the target article. In my view, “how the emulator manages to implement the forward mapping” is pivotal with regard to whether we have an emulation theory of representation, as opposed to an emulation theory of (mere) applied forces.
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  11. Francisco Calvo Garz& X. 000 F. 3 N. (2001). Can We Turn a Blind Eye to Eliminativism? International Journal of Philosophical Studies 9 (4):485-498.
     
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  12. Francisco Calvo Garzón (2003). Is Simplicity Alethic for Semantic Theories? NTU Philosophical Review 26:31-50.
    Crispin Wright has reshaped debates about Realism by offering a new landscape of what's at stake in the discussions between realists and their opponents. Instead of arguing whether a given discourse can be truth apt, discussion should focus, Wright contends, on what kind of truth predicate a discourse can enjoy. Namely, whether truth for a discourse can be 'robust' or merely ‘minimal' Wright's approach has important implications for Quine's well-known Thesis of the Inscrutability of Reference. The bulk of this paper (...)
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  13. Francisco Calvo GarzÓn (2000). Semantic Perversity. Teorema: International Journal of Philosophy 19 (2).
     
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  14. Francisco Calvo Garzon (2002). The Connectionist Sceptic Versus the “Full-Blooded" Semanticist. NTU Philosophical Review 25:177-209.
    Gareth Evans produced a powerfulline of argument against Quine's well-known Thesis of the Inscrutability of Reference. In one part of his attack, Evans argued that, under certain conditions, structural simplicity may become truth-conducive for semantic theories. Being structurally more complex than the standard semantic theory, perverse semantic theories a la Quine are an easy prey for Evans' considerations. The bulk of the paper will be devoted to addressing Evans' criticism. By reviewing the classical/connectionist debate in cognitive science between a hypothetical (...)
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  15.  83
    Francisco Calvo Garzón (2000). State Space Semantics and Conceptual Similarity: Reply to Churchland. Philosophical Psychology 13 (1):77-95.
    Jerry Fodor and Ernest Lepore [(1992) Holism: a shopper's guide, Oxford: Blackwell; (1996) in R. McCauley (Ed.) The Churchlands and their critics , Cambridge: Blackwell] have launched a powerful attack against Paul Churchland's connectionist theory of semantics--also known as state space semantics. In one part of their attack, Fodor and Lepore argue that the architectural and functional idiosyncrasies of connectionist networks preclude us from articulating a notion of conceptual similarity applicable to state space semantics. Aarre Laakso and Gary Cottrell [(1998) (...)
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  16.  11
    Calvo Garzón Francisco (2003). Nonclassical Connectionism Should Enter the Decathlon. Behavioral and Brain Sciences 26 (5):603-604.
    In this commentary I explore nonclassical connectionism as a coherent framework for evaluation in the spirit of the Newell Test. Focusing on knowledge integration, development, real-time performance, and flexible behavior, I argue that NCC's “within-theory rank ordering” would place subsymbolic modeling in a better position. Failure to adopt a symbolic level of thought cannot be interpreted as a weakness.
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  17.  50
    Ángel García Rodríguez & Francisco Calvo Garzón (2010). Is Cognition a Matter of Representations?: Emulation, Teleology, and Time-Keeping in Biological Systems. Adaptive Behavior 18 (5):400-415.
    Contemporary literature distinguishes two ways to defend the claim that cognition is a matter of representations: one, cognition involves representation-hungry tasks; two, cognition involves a complex form of informational covariation between subcomponents of a system with an adaptive function. Each of these conceptions involves a different notion of representation, and promotes a particular view of the architecture of cognition. But despite the differences, each of them aims to support the claim that cognition is a matter of representations on architectural constraints. (...)
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  18. Francisco Calvo Garzón (2003). Connectionist Semantics and the Collateral Information Challenge. Mind and Language 18 (1):77-94.
     
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  19.  91
    Daniel Schwartz (2008). Francisco Suárez on Consent and Political Obligation. Vivarium 46 (1):59-81.
    Interpreters disagree on the origin that Francisco Suárez assigns to political obligation and correlative political subjection. According to some, Suárez, as other social contract theorists, believes that it is the consent of the individuals that causes political obligation. Others, however, claim that for Suárez, political obligation is underived from the individuals' consent which creates the city. In support of this claim they invoke Suárez's view that political power emanates from the city by way of "natural resultancy". I argue that (...)
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  20.  19
    Francisco Calvo GarzóN. (2000). Semantic Perversity. Teorema: International Journal of Philosophy 19 (2):65-77.
  21.  20
    Norbert Brieskorn Sj (2009). Pensar a substância em Francisco Suárez – a respeito da Disputatio Metaphysica XXXIII. Veritas: Revista de Filosofia da PUCRS 54 (3).
    Francisco Suárez (1548-1617) publicou em 1597 sua obra-prima em metafísica, as Disputationes metaphysicae. Na trigésima terceira Disputa – o objeto deste artigo – Suárez defende primeiramente a substância sobtrês aspectos: como “ens per se” (uma entidade independente), como o que permanece no tempo, e como o suporte fundamental de acidentes. Secundariamente, ele utiliza três distinções com o objetivo de articular a noção de substância: substâncias completas e incompletas, substâncias perfeitas e imperfeitas, e a distinção entre substância primeira e substância (...)
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  22.  36
    Calvo Garzon Francisco (2000). A Connectionist Defence of the Inscrutability Thesis. Mind and Language 15 (5):465-480.
  23.  7
    Thiago Maerki (2015). VAUCHEZ, André. Francisco de Assis, Entre História e Memória. Horizonte 13 (38):1171-1174.
    Book reviews: VAUCHEZ, André. Francisco de Assis, Entre História e Memória. Tradução de José David Antunes e Noémia Lopes. Lisboa: Instituto Piaget, 2013. 431 p.
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  24.  16
    Rafael V. Orden Jiménez (2003). La teoría de la casualidad natural de Francisco Sánchez el escéptico. Anales Del Seminario de Historia de la Filosofía 20:247-267.
    La obra más popular de Francisco Sánchez, Quod nihil scitur (1581), transmite un pensamiento completamente escéptico. No obstante, otros escritos como Carmen de Corneta anni MDLXXVII (1578), nos ofrecen diversas ideas de cómo consideraba Sánchez que era posible el conocimiento científico como, por ejemplo, su pensamiento sobre las relaciones causales entre objetos naturales.
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  25.  15
    Jörg Alejandro Tellkamp (2009). Ius est idem quod dominium: Conrado Summenhart, Francisco de Vitoria y la conquista de América. Veritas: Revista de Filosofia da PUCRS 54 (3):34-51.
    This article intends to argue that Francisco de Vitoria’s conception of the Spanish Conquest of America is based upon notions that stem from various sources of the 14th and 15th Century. One of his most important source is the Opus septipertitum de contractibus, written by the German theologian Conradus Summenhart, whom Vitoria quotes frequently. By comparing both thinkers it can be shown that Vitoria’s basic terminology concerning rights and dominion is in greatly indebted to Summenhart’s account.
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  26.  33
    Andreas Wagner (2011). Francisco de Vitoria and Alberico Gentili on the Legal Character of the Global Commonwealth. Oxford Journal of Legal Studies 31 (3):565-582.
    In discussing the works of 16th-century theorists Francisco de Vitoria and Alberico Gentili, this article examines how two different conceptions of a global legal community affect the legal character of the international order and the obligatory force of international law. For Vitoria the legal bindingness of ius gentium necessarily presupposes an integrated character of the global commonwealth that leads him to as it were ascribe legal personality to the global community as a whole. But then its legal status and (...)
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  27.  4
    Teresa Álvarez Mateos (2015). La relación entre gramática y pensamiento en la Gramática de Port Royal: un contraste con la Minerva de Francisco Sánchez. Ingenium. Revista Electrónica de Pensamiento Moderno y Metodología En Historia de la Ideas 9:3-22.
    In a problematic relationship with the noted continuity between Port-Royal’s Grammar and Francisco Sánchez’s Minerva, and with both regarding the recent developments in Linguistics, this essay tries to go into detail about the differences between these approaches, and specially about the relations between grammar and thought in Sánchez and Port Royal’s works.
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  28.  12
    Francisco Calvo Garzón (2008). On the Cognitive Architecture of Insects and Other Information-Processing Systems. Análisis Filosófico 28 (1):13-33.
    According to Carruthers ants and bees have minds. This claim is to be understood realistically. We do not interpret the overt behaviour of ants and bees by ascribing to them beliefs and desires in an instrumental manner. They rather possess minds in the relevant cognitive sense. In this paper, I propose to pave the way for a reductio against such a polemic view. In particular, I shall argue that if ants and bees have minds, by the same token, plants do (...)
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  29.  8
    Lucas Soares Portela (2014). CAMAROTTI, Gerson. Segredos do Conclave: os bastidores da eleição do papa Francisco e a operação do Vaticano para estancar a hemorragia de fiéis na América Latina. 1ª ed. São Paulo: Geração Editorial, 2013. [REVIEW] Horizonte 12 (33):264-269.
    RESENHA: CAMAROTTI, Gerson. Segredos do Conclave: os bastidores da eleição do papa Francisco e a operação do Vaticano para estancar a hemorragia de fiéis na América Latina. 1ª ed. São Paulo: Geração Editorial, 2013.
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  30.  6
    Juliana de Mello Moraes (2011). As celebrações nas igrejas da ordem terceira de São Francisco: festas e cultura entre os seculares franciscanos no Império português, século XVIII (The celebrations in the churches of the Third Ord. of St. Francis) - DOI: 10.5752/P.2175-5841.2011v9n21p306. [REVIEW] Horizonte 8 (21):306-320.
    Resumo As festas, durante o século XVIII, desempenhavam um importante papel no cotidiano das associações de leigos e religiosas. As ordens terceiras franciscanas organizavam distintas celebrações no intuito de promover a instituição no campo religioso local, difundir suas devoções e, ao mesmo tempo, ampliar o seu recrutamento. Este artigo analisa alguns elementos constituintes das celebrações realizadas pelas ordens terceiras de São Francisco em diferentes cidades do império português (Braga e São Paulo), visando compreender o significado e a valorização atribuídos (...)
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  31.  1
    A. Jiménez García (1989). Suárez Dobarrio, F., Francisco Sánchez y el escepticismo de su tiempo. Logos: Anales Del Seminario de Metafísica 23 (12):293.
    The most popular work of Francisco Sánchez, Quo nihil scitur (1581), transmits an absolutely sceptic thought. However, other writings like Carmen de Cometa anni M.D.LXXVII (1578), offer us different ideas about how Sánchez considers possible the scientific knowledge like, for example, his idea about the casual relations between natural objects.
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  32.  36
    Brian Embry (forthcoming). How Not To Be a Truthmaker Maximalist: Francisco Peinado on Truthmakers for Negative Truths. In Robert Pasnau (ed.), Oxford Studies in Medieval Philosophy. Oxford University Press. pp. 159-183.
    A seventeenth-century scholastic attempt to restrict the truthmaker principle to positive truths.
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  33.  10
    Tecnico Acfs (2006). A Don francisco Ayala, con reconocimiento Y afecto. Anales de la Cátedra Francisco Suárez 40:243-253.
    Don Francisco Ayala cumple los cien años de edad; ésta ha sido la excusa para hacerle una serie de homenajes que se le debían en el ámbito académico y también en el extra-académico. Los Anales de la Cátedra Francisco Suárez ya publicaron un texto de don Francisco en esta misma sección de “Documentos” hace algunos años (“Los derechos individuales como garantía de la libertad”, Anales de la Cátedra Francisco Suárez, núm. 36, 2002, págs. 329-341), como modesto (...)
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  34. C. Faraco (2011). Suárez Francisco, Trattato delle leggi e di Dio legislatore. Rivista Internazionale di Filosofia Del Diritto 88 (1):137.
  35. Francisco Javier Díez de Revenga (2008). Tradición áurea y actualización política: El pensamiento de Saavedra Fajardo según Francisco Ayala. Res Publica 19:419-432.
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  36. Evan Thompson (2004). Life and Mind: From Autopoiesis to Neurophenomenology. A Tribute to Francisco Varela. Phenomenology and the Cognitive Sciences 3 (4):381-398.
    This talk, delivered at De l''autopoièse à la neurophénoménologie: un hommage à Francisco Varela; from autopoiesis to neurophenomenology: a tribute to Francisco Varela, June 18–20, at the Sorbonne in Paris, explicates several links between Varela''s neurophenomenology and his biological concept of autopoiesis.
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  37. Francisco J. Varela & Bernhard Poerksen (2006). Truth is What Works : Francisco J. Varela on Cognitive Science, Buddhism, the Inseparability of Subject and Object, and the Exaggerations of Constructivism--A Conversation. Journal of Aesthetic Education 40 (1):35-53.
  38.  70
    Patricia Díaz-Herrera (2006). The Notion of Time in Francisco Suárez and its Contemporary Relevance. Studia Neoaristotelica 3 (2):142-159.
    In the fiftieth disputation of his Disputationes metaphysicae (1597), Francisco Suárez distinguishes three notions of time. Suárez offers an account of the ways in which the predicate ‘when’ can be taken and presents a more general perspective based on the principle of duration, rather than the Aristotelian definition of time. His view differs from Aristotle’s and Aquinas’ account because Suárez emphasizes that time cannot be reduced to the number of the movement of the last sphere in the Aristotelian model (...)
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  39.  21
    Toru Nishigaki (2006). The Ethics in Japanese Information Society: Consideration on Francisco Varela's the Embodied Mind From the Perspective of Fundamental Informatics. [REVIEW] Ethics and Information Technology 8 (4):237-242.
    The ethics in an information society is discussed from the combined viewpoint of Eastern and Western thoughts. The breakdown of a coherent self threatens the Western ethics and causes nihilism. Francisco Varela, one of the founders of Autopoiesis Theory, tackled this problem and proposed Enactive Cognitive Science by introducing Buddhist middle-way philosophy. Fundamental Informatics gives further insights into the problem, by proposing the concept of a hierarchical autopoietic system. Here the ethics can be described in relation to a community (...)
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  40.  11
    Daniel Heider (2016). The Notitia Intuitiva and Notitia Abstractiva of the External Senses in Second Scholasticism: Suárez, Poinsot and Francisco de Oviedo. Vivarium 54 (2-3):173-203.
    _ Source: _Volume 54, Issue 2-3, pp 173 - 203 This paper analyzes the theories of three representatives of Second Scholasticism, namely Francisco Suárez, SJ, John Poinsot, OP, and Francisco de Oviedo, SJ, on the issue of the intuitive and abstractive cognition of the external senses. Based on a comparison of their theories, linked to the historical starting point of the debate in the first decades of the fourteenth century, the paper argues that the doctrinal and argumentative matrix (...)
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  41.  30
    Benjamin Hill & Henrik Lagerlund (eds.) (2012). The Philosophy of Francisco Surez. Oxford University Press.
    During the seventeenth century Francisco Surez was considered one of the greatest philosophers of the age: he is now reemerging as a major subject of critical and historical investigation. A leading team of scholars explore his work on ethics, metaphysics, ontology, and theology. This will be the starting-point for future research on Surez.
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  42.  21
    H. R. Maturana (2012). Reflections on My Collaboration with Francisco Varela. Constructivist Foundations 7 (3):155-164.
    Context: Francisco Varela and Humberto Maturana worked closely together for several short episodes and wrote joint publications during the 1970s and 1980s. After that their respective paths in life diverged. Problem: What is the common ground and what are the differences between these two authors with respect to their lives and aims? Method: The author reconstructs their common history in the form of personal reflections and conversations with Varela. Results: The personal reflections reveal the intellectual path Maturana took to (...)
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  43.  5
    Daniel Heider (forthcoming). The Notitia Intuitiva_ and _Notitia Abstractiva of the External Senses in Second Scholasticism: Suárez, Poinsot and Francisco de Oviedo. Brill.
    _ Source: _Page Count 31 This paper analyzes the theories of three representatives of Second Scholasticism, namely Francisco Suárez, SJ, John Poinsot, OP, and Francisco de Oviedo, SJ, on the issue of the intuitive and abstractive cognition of the external senses. Based on a comparison of their theories, linked to the historical starting point of the debate in the first decades of the fourteenth century, the paper argues that the doctrinal and argumentative matrix of these authors’ texts is (...)
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  44.  5
    Jeferson da Costa Valadares (2016). Notas sobre O humanismo jurídico de francisco de Vitoria E o ius communicationis em contexto. Synesis 8 (1):101-120.
    Este artigo tem como objetivo mostrar alguns aspectos do humanismo jurídico, tal qual desenvolvido por Francisco de Vitoria. Cabe-nos, ainda, a tarefa de investigar e reconstruir as contribuições filosóficas da Escolástica Tardia desenvolvida no escopo do humanismo jurídico que permitiram a sistematização do conceito de ius communicationis. Nossa reconstrução partirá de uma tríplice fundamentação epistemológica frequentemente utilizada pelo autor, a saber, o estatuto da dúvida, da certeza e da opinião. A discussão, prima facie, se concentra em duas de suas (...)
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  45.  5
    Gaëlle Demelemestre (2015). Dominium et ius chez Francisco de Vitoria, Domingo de Soto et Domingo Bañez. Laval Théologique et Philosophique 71 (3):473-492.
    Gaëlle Demelemestre | : On présente généralement Francisco de Vitoria, Domingo de Soto et Domingo Bañez comme des auteurs de la Seconde Scolastique, et plus précisément de sa première vague. Il est de ce fait supposé que leurs positions intellectuelles sont suffisamment similaires pour que l’on puisse les traiter ensemble, et qu’elles soient exposées et complétées les unes par les autres. Des personnalités d’une telle envergure peuvent-elles cependant réellement avoir fondu leurs objet et visée propres en une thèse commune (...)
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  46.  4
    Joshua R. Brotherton (2016). Development in the Theology of Revelation: From Francisco Marín‐Sola to Joseph Ratzinger. New Blackfriars 97 (1070):661-676.
    The twentieth century has seen a dramatic shift even within Catholic theology when it comes to how the Church understands divine revelation and her own historical reception of it. The Second Vatican Council was a pivotal point in which contrasting views of doctrinal truth seemed to meet head-to-head. But while it might seem that the now popular understanding of revelation as an event, rather than a set of propositions, represents a victory for modernism, there is no contradiction between this personalistic (...)
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  47.  10
    Luís Miguel Carolino (2015). Mixtures, Material Substances and Corpuscles in the Early Modern Aristotelian-Thomistic Tradition: The Case of Francisco Soares Lusitano. Journal of Early Modern Studies 4 (1):9-27.
    This paper analyzes the theory of mixtures, material substances and corpuscles put forward by the Portuguese Thomistic philosopher Francisco Soares Lusitano. It has been argued that the incapacity of the Aristotelian-Thomistic tradition to reconcile an Aristotelian theory of mixtures with hylomorphism opened the way to the triumph of atomism in the seventeenth century. By analyzing Soares Lusitano’s theory of mixtures, this paper aims to demonstrate that early modern Thomism not only rendered the Aristotelian notion of elements compatible with the (...)
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  48.  35
    Luis Valenzuela-Vermehren (2013). The origin and nature of the state in francisco de Vitoria's moral philosophy. Ideas Y Valores 62 (151):81-103.
    Sixteenth-century Spanish thought is constitutive of an established, though insufficiently studied, tradition of European political theorizing. As against the politics of Machiavellism, the Spanish tradition argued in favor of an ethical perspective on statecraft. As an introduction to the subject, this article addresses key concepts set forth by the Dominican theologian-jurist Francisco de Vitoria regarding the natural foundations and teleology of the state and its coercive power. Terms such as "natural law", "dominium", and "perfect community" describe the Thomistic basis (...)
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  49.  9
    Ana Barahona, Susana Pinar & Francisco J. Ayala (2005). Introduction and Institutionalization of Genetics in Mexico Ana Barahona, Susana Pinar and Francisco J. Ayala. Journal of the History of Biology 38 (2):273-299.
    We explore the distinctive characteristics of Mexico's society, politics and history that impacted the establishment of genetics in Mexico, as a new disciplinary field that began in the early 20th century and was consolidated and institutionalized in the second half. We identify about three stages in the institutionalization of genetics in Mexico. The first stage can be characterized by Edmundo Taboada, who was the leader of a research program initiated during the Cárdenas government (1934-1940), which was primarily directed towards improving (...)
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    John Protevi, Beyond Autopoiesis: Inflections of Emergence and Politics in the Work of Francisco Varela.
    Francisco Varela’s work is a monumental achievement in 20th century biological and biophilosophical thought. After his early collaboration in neo-cybernetics with Humberto Maturana (“autopoiesis”), Varela made fundamental contributions to immunology (“network theory”), Artificial Life (“cellular automata”), cognitive science (“enaction”), philosophy of mind (“neurophenomenology”), brain studies (“the brainweb”), and East- West dialogue (the Mind and Life conferences). In the course of his career, Varela influenced many important collaborators and interlocutors, formed a generation of excellent students, and touched the lives of (...)
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